Riyadul Haqq – Sincerity Of Intention
AI: Summary ©
The Hadeeth of Islam is viewed as a combination of multiple sources, including the head of HR, a teacher in Ghana, and a famous author. The Hadeeth is viewed as a combination of multiple sources, including the head of HR, a teacher in Ghana, and a famous author. The Hadeeth is viewed as a combination of multiple sources, including the head of HR, a teacher in Ghana, and a famous author. The Hadeeth is viewed as a combination of multiple sources, including the head of HR, a teacher in Ghana, and a famous author.
AI: Summary ©
Salam Alaikum
Salaam
we're not gonna be here you want to talk karate when I
am a woman say the
woman you
want to share the world? Allahu la sharika
Rasulullah sallallahu alayhi wa aalihi wa sahbihi wa Baraka was seldom at the Sleeman because even
my biographer will be learning in a shape on of the gene.
In the law, a woman who is a lone
Latina, somebody who was selling
a lot on a Sunday I had a primitive primitive because later on I brought him
on Ebrahimi machine, alarm about a garden
in Hamlet
wanna Ali Ibrahim in
respect to listeners
a few weeks ago, I
spoke in detail about the hedgehog.
We are now approaching the end of the first lunar month, first Islamic month of the new Islamic year
heroine of the film 1400 and 34th year of hedger.
And
because of its relevance.
A few weeks ago I spoke on the hedgerows, the emigration from Mecca to Medina.
its significance
and
great position in Islam. So great in fact that the Islamic calendar has been dated from the hitch. It was a very sacred journey and a watershed.
One of the
famous hardy
about the hedgehog.
It's actually to do with the sincerity of intention.
And
having spoken about the hedgehog, and realized
what
a great act of worship and deed it's once
we may be able to better relate to the Hadees which speaks about the hedger and sincerity of intention.
So hopefully Today I'll share a few thoughts about the main topic of the sincerity of intention.
sincerity of intention, is actually the foundation of a person's faith and deeds.
without sincerity,
no matter how apparently beautiful and
appealing and acceptable a person's deeds may be.
That deed would be totally unacceptable to allow.
Time and time again. I've spoken about shidduch on various occasions based on the heavy for the verse.
We did that the seed of sort of a Class A few months ago,
but a whole lot more I had a lot of summit till the end. And one of the names of the sort of historical class and the very meaning of the class is to make pure, exclusive and sincere.
That means making one's whole religion, sincere, pure and exclusive for the sake of an
exclusive tour.
In fact,
last week, when we did the seal of sort of, sort of the Gulf
let's plan a holiday season now playing golf suddenly, not because I'm having a shiny laptop, or indeed we have bestowed abundance good on you. We have granted your abundance good.
And therefore in gratitude for suddenly lira Baker 100 therefore pray
for your Lord 100 and sacrifice for your Lord. Meaning prayer was
Something which the pagans did anyway,
sacrifice was something which they did.
But law says,
pray, and the prophets prayers and the love and even send them was different in posture in movement and appearance.
And he sacrificed.
And at least Apparently, the sacrifice was very similar to what the pagans did, because since it didn't involve
a certain posture or movement, or rather, it just meant the slaughtering and sacrificing of an animal. But what different What is it was its dedication, the so apparently may have been similar.
But the key difference in both the prayer and the sacrifice of the Prophet sallallahu alayhi wa sallam, to which he was being instructed in this verse was
that he wants to make his prayer, his sacrifice, his worship,
exclusive to Allah.
As a result, and I mentioned last week, that this is related to this sincerity of intention, and I said, I will be discussing it today. So sincerity of intention is actually a foundation on which a great deal of a person's religion, his faith, his deeds, rest. And this is why
one of the most famous haviv about the sincerity of intention is to do with hedging.
And many women have started their books of heavy with this particular heavies, even harder to learn here today, whose famous collection of Hadeeth is widely regarded by suddenly Muslims as being the most authentic book, after the book of Allah after the holy book.
And he has approximately 7000 Hadeeth.
Many of them are repeated, but in total, approximately 7000 Howdy. And yet out of those 7000, heavy, the first Hadeeth, which he chooses also, to begin his book is The Hadeeth of sincerity of intention, and the hedgehog, in fact, rather, well,
quite uniquely, the most important book to suddenly Muslims after the Holy Quran is here.
And it's regarded as the most authentic collection of the prophets, same sort of the law while he was in them. And it's, it's an, it's an extensive and exhaustive book. It's quite large, quite a large collection of heavy
and yet Buhari doesn't begin his book with any introduction.
Why he has no introduction to his book, none whatsoever.
His book begins with the words Bismillah R. Rahman r Rahim,
double but
In the Name of Allah, the Most Gracious, Most Merciful, or by the name of Allah, the Most Gracious, Most Merciful. Get that in the book of the beginning of Revelation.
And then the first Hadeeth, which he mentioned,
in the first book, of the beginning of Revelation, apparently has got nothing to do with revelation. But it's actually the heaviness of hidden the sincerity of intention.
And
as a result, some other man commentators have mentioned that
he has no introduction to his huge work, because this hadith itself serves as an introduction to his book.
And what is that Heidi?
Well, Hadeeth is very authentic. It's related by many authors.
And a man party Rahmatullah Healy relates from
he relates his head the the number of times in his book, but I'll mention the most comprehensive narration of this hadith in Bukhari, and with a continuous chain from me tell him how you relate to another heart. He said, Have the son Abdullah, Muslim, or an American and your headmaster eat and human dignity, Brahim, and along with our class,
de la one. Samantha sort of lives in LA while he was sending me a call in the middle of in Nia we're in the Madalyn Murray MANOVA. From uncanny gelato era law he was sued for a gelato Illa he was sold in Oman Karnataka to hula dunia you see boo ha
ha ha, ha dato Rama hacia la, la La Casa La la la he was signum. So Mr. McCarty
Hey relates that our teacher Abdullah and Muslim are related to us from Mr. Malik, even us who relates from jaggedness. He then I'm sorry, who relates from Mohammed Ibrahim Athenian, who relates from Alabama to Nova Cass who relates from See you then our barbital the Allahu Allah who said, I heard the Messenger of Allah sallallahu alayhi wa sallam say, in the matter, Mr. Levin, Nia, deeds are only by intention, were in them are limited in Manoa. And a man only has what he has intended, from an Ghana teacher to who in a law what a suli. So who have is he is to Allah and His Messenger for his daughter, who in a lot of what I saw there, then his hedger is indeed to Allah and His
messenger on Ghana teacher to who in our dunya you see baja? And if I'm one who's hedger is to the world which he wishes to acquire.
Oh, in a mirage in the desert, or to a woman that he seeks to marry for hegira to who Ilana hacia la, then his hedra is indeed to whatever he has met emigrates.
So this is the Hadith and it's known as the hadith of sincerity of intention, in the context of HR.
And as I said, it's one of the founding it's one of the foundations of religion, this particular heddy many authors have started their works with this.
And Mr. Mahajan, the Lucha de has no introduction to his book. His book begins with the words that are hand over him the book of the beginning of Revelation. And then these are the first words which he relates
this Hadeeth although the chain is slightly different here at the beginning of the book limiters elsewhere. In any case, he begins his book with this head, Ethan so do many of the authors, Imam, Abdullah
Abdullah, he had a one of the greatest scholars and imams of Hadith. He actually said, that if I was to compile a book of
beta based on the different aspects of religion, the different chapters of religion and categories of religion,
along with the profitec Hadees
related to each particular category, I would include this heavy thing, every single chapter,
not just at the beginning of the book, but in every single chapter I will repeatedly include the head of HR is famously known as
Barbara viola, when you mount Shafi to LA, he says that
this Hadeeth of so you're going to learn about hedger and the sincerity of intention constitutes one third of
one whole third and Mr. Handle
again, another famous man.
He say I'm one of the students of the mount Shafi, but the teacher of Manhattan, he says that
Islam is founded on four heavies.
And it wasn't one duration, he says three heavy and this is the first he mentioned this as a first study. So again, we're gonna handle says, The foundation of Islam rests on three famous Hadith of the Prophet sallallahu alayhi wa sallam, and he mentioned this one, and Eman. Humble students another famous author of heavy economic Buddha award will compile the Sunnah of aborda Award. He quite famously said, that I have studied and scrutinized the reported sayings of the Prophet sallallahu alayhi wasallam.
As a result, I have analyzed and studied and scrutinized 500,000 reported sayings of the Prophet sallallahu alayhi wasallam. I've mentioned before, that when the orlimar of Hadees speak about many, many scores of 1000s of narrations, or hundreds of 1000s of iterations, we aren't actually talking about the body and the text of the headings that are different, because in reality in total, if you were to collect the actual reports, without the chains of transmission,
then without repetition,
the core content and the core text of the different heavies only come up to a total of approximately four to 5000. Anyway, but when we speak about about approximately 5000 This includes the authentic, reliable, acceptable
doubtful, unreliable, weak, and even the fabricated narrations. So they only number a couple of 1000. So when scholars speak about scores of 1000s of heavies, or 100 200 300, or 405,000 500,000 Howdy, then what we are speaking of is not the core body and text of different headings, because they, under no circumstances come up to this number Anyway, what they speak about is any one body and text of Hadith with a particular chain of narration. So, even if it's the same headin, but with a different chain of narration,
then they regard each Hadith with its singular chain of narration to be a different Hadees. And in this way, we have, let's say, approximately 5000 Hadeeth, each multiplied a number of times, based on the many different chains of narration, and therefore we come to the number of scores are 1000s, or 100 200 300, or a couple of 100,000. So it's in that context that your mom or Buddha would have to learn today says, that I have analyzed and studied and scrutinized the Prophet ik sayings
of the Prophet, the prophet of Hadith. And as a result, I have studied and looked into 500,000 Hadees. And of these 500,000 cities, I have selected 4800, heavy for my collection for my book.
And out of these 4800, I have discovered that only four Hadeeth are sufficient for a man's religion.
And the first of those for the youth is the Hadeeth of Barbara de la one in Albania. We're in the military man, our deeds are only by intention, and a man only has what he intended. So this Hadeeth in all sincerity of intention, in the context of hedger has served as the foundation of religion in the view of many scholars. It serves as an introductory heavies, and the beginning had eith of many of their works. And it's highly regarded, both in terms of its reliability and authenticity, and also because of its meaning.
So let's have a look at the heavy what does it actually say? Probably some of the law it was some of them says, In the Monaro bin Nia,
deeds are only by intention,
which means that the acceptance of deeds, by Allah, the acceptability of deeds,
and good works to Allah is determined only by intention, nothing else.
A person's appearance, wealth, social position, standing ethnicity, background, color,
nothing about the person matters
when it comes to faith and the deeds of religion.
The only thing that matters the only single determining factor for the acceptability or unacceptability of a person's faith and deeds is only intention.
And all deeds are determined by intention.
Prophet sallallahu alayhi wa sallam continues, what am I limited in Manoa? And indeed, a man only has what he intended, which means that a person will only enjoy
the reward
of any deed which corresponds to that person sincerity of intention in that deed.
And
ultimately, a person will only get what he has intended, which is very simple. If a person does something for the sake of Allah,
he will find a law.
If a person does something for the sake of the world,
then he will enjoy the reward of the world.
As a last season, a verse of a poor
man, can you read?
Ziegler houfy Hara? Omen Can you read the dunya? No t minha omala.
Whoever seeks the tilth
The tillage, the farm of the Hereafter,
we shall increase his tillage, his tilth, his farm of the hereafter
when currently the health of dunya and whoever seeks the farm, or the tilth of the world,
at him in her, we shall give him of it. Well, my Allahu fill out here at the middle of the scene, but there will not be for him any share in the hereafter. No share whatsoever.
In another verse, man, can you read?
A general houfy hamartia
even know read
your slow hammer
woman or the
Sahaba woman?
You homeschool? Allah says whoever seeks
the Arjuna the verses actually manconi you're either Angela, I did not have a few hamana charlemont
The whoever seeks the Arjuna
words correspondence, it's difficult to translate this into English without reproducing the dramatic effect and lead synchrony of the words chosen in the arm to describe the world in life and the hastening of reward.
So if I was to translate it literally,
it would be translated this man can you read Arjuna whoever seeks the hasty one
ajaan Allah houfy hermana sha Allah Nori, we will hastin for him from wherever we wish, what we wish,
which means that Allah describes the Lumia as Arjuna.
And the meaning of Arjuna is something which
swiftly and hastily
moves past something which comes and goes, something which appears and then disappears. Such a thing which appears and disappears hastily, quickly, rapidly, is also known as Arjuna. The quick one, the hasty one.
So Allah describes the dunya, and the worldly life, not with the words Rumia or an hyouta dunya. He actually uses the word Arjuna to describe the worldly life, ie the hasty one, or the hasty
and then immediately thereafter, with a synchrony of the verb, using a verb of the same word of the same stem. Allah says, agenda. So whoever seeks Arjuna, the worldly life, the quick life, the hasty life agenda, we will hastin for him his reward better and
then in the next verse, Allah subhanho wa Taala says,
But whoever seeks the hereafter
and who works and strives for the Hereafter, once being a believer,
then these are the ones whose efforts and who's striving will be rewarded and appreciated and recognized. So this is the meaning of what the prophet sallallahu wasallam says in the heavens, heavy weight in them are limited in Manoa, that in indeed, a man will only get what he intended. So at the time of making the intention, at the time of beginning to do something, whatever intention lurks in a person's heart and mind. Ultimately, that is what they will get. If they worked for the world, they will get the reward of the world. If they work for the Hereafter, then that's a reward that they will get.
So
if a person wanted fame, they will get fame.
Whatever portion they will get, but only that in the world. That's why in the hereafter for instance, speaking about charity, in one long Hadith related by Muslim ram de la Healy in history, from see the noble Herrera de la one, the Prophet sallallahu alayhi wa sallam says that one of the people called on this is part of a longer Hadees one of the people called on the day of judgment will be a rich person
on whom Allah bestowed wealth
and whom align down with great riches.
So Allah will summon him and the following conversation will take place. Allah will ask him that I bestowed great riches
is on you. I've granted you a lot of wealth.
What did you do
with the wealth that I gave you as my gift? So the rich person will reply, Oh Allah, I spent your wealth
in your cause I gave in charity. I did this and then he will enlist all the good deeds that he performed with that wealth that Allah bestowed on him.
He will be asked, Why did you do this? And his reply will be that, Oh Allah, I did this solely for your pleasure.
Then he will be given the reply, no, you lie.
You did this.
Not for my pleasure.
not exclusively and sincerely and solely for the sake of Allah. Rather, you did this, so that people could comment on your generosity.
So that you would be called generous,
noble
so that you may earn fame and gain a name for yourself? Well, the reward that you saw, you've already received in the world. Indeed, people did say,
you were generous, you were charitable, you did gain thing.
You did make a name for yourself. So the reward that you sought has already been given to you. And then the words of the Hadeeth are, then he will be dragged to the fire of Jan.
So this is someone who spent great wealth.
But
I mentioned this Hadeeth as a kind of commentary of that word, that the Prophet sallallahu alayhi wa sallam said, What am I limited in Manoa and indeed, a man will only get what he has intended. A person will only get what he or she has intended, what a person seeks, that is exactly what they will get. If a person seeks feigning the person person wishes to make a name for themselves. If a person seeks showmanship, then this is exactly what they will get. They will get no reward, no share of any reward and
so the profits of the learning will send them say in the near future in Manoa. Indeed, these are only by intention, and indeed, a man will only get or have what he has intended. And then the Prophet sallallahu alayhi wa sallam said,
So whoever is hedger is to Allah and His messenger. Then indeed his hedgerow his to Allah and His messenger.
Now,
before I continue with the with any explanation about the Hadeeth and sincerity of intention, just a reminder about the hijra, why did the Prophet sallallahu alayhi wa sallam have all the deeds and religion speak specifically about hedges?
The reason is that
for the first
eight years
of Islam in Medina,
for the first eight years after the hijra,
the greatest deed in Islam was hated.
Because it meant a great deal.
And in fact, not so much towards the end, but especially in the early years, when the Muslims weren't even given permission by law to defend themselves.
Prior to that, in the beginning years of the province of the law, it was someone's life in Medina, and then still in a sense all the way till the hedger sorry till the conquest of Makkah till the eighth year of Hitler. Hitler was the greatest deed in religion. Nothing was comparable.
Because it meant so much. It was symbolic.
If you recall everything I've explained about the states of Makkah, and Medina,
and they're running war, and all the events that took place leading up to the conquest of Makkah,
and how the Prophet sallallahu alayhi wasallam himself emigrated from Mecca to Medina, and how the Sahaba of the alarm and who faced persecution and they also sought to escape from the city of Mecca.
If you recall, all of that,
we will remember, we will enter
Stand, that hedger was no easy deed.
I mentioned
recently in the talk of hedger that,
traveling, even with the knowledge that a person is going to return to one's home, one's children, one's loved ones, one's family, one's hometown, one's own roof.
Despite all of this traveling can be torturous, it's not easy.
Then imagine
the mental strain, the resolve and determination required, and the anxiety and the anguish
that would be coupled with any intention of emigrating and leaving one's home, family, and birthplace, or hometown forever.
Imagine the uncertainty,
the dangerous, the fear.
And that's exactly what the companions felt in Makkah.
If you recall, the very first hedge for the very first emigration that took place a few years even before the emigration to Medina, was the hedra to Abba singer.
And the first Muslims all sneak taps, they slipped out secretly.
Among the arrange discovered that they had left secretly, they precede them.
But they managed to escape and catch cross the Red Sea into Abyssinia. And even then the orange did not rest. They sent their ambassadors to the Royal Court of Abyssinia
to hold back these emigrants.
Because it was hugely symbolic. Similarly, when the Prophet sallallahu alayhi wa sallam and the Muslims emigrated to Medina.
part of the discussion of the Quraysh was
that they didn't want to allow the Prophet salallahu alayhi wa sallam to leave the city and therefore, they were seeking to imprison him ultimately, or their best option on which they finally decided was to kill him.
But to prevent him from leaving Mecca, and taking up residence in Medina, many of us have out of the allowing him when they travel they were caught. Look almost cinema the Allahu Allahu Akbar, the Prophet sallallahu alayhi wa sallam his own wife. I never related any of the incidents of individual companions, who did,
but the way the companions emigrated, look at the example of almost seven out of the alarm.
masamoto the alarm rang, her husband was sedima and she only married the prophets alarm it was suddenly sometime after the Hitler in Medina. But
when she emigrate,
Laura is caught up with her.
And
they separated her, her child and her husband,
or son him out of the alarm remained without a husband. And even without a child
for a long time that prevented her from doing the hijra. And only later through the intimate intervention of a family member and clan members, did they ultimately take pity on her condition and allow her to carry on to Medina.
So many people were prevented from immigrating. So hey, but Julio De La Hoya and
famously known as to hate the Roman
he wasn't actually Roman.
But he was an error. So he will be it'll be a lot more than was actually an Arab. But in childhood, he was taken captive by the
Byzantine Rome.
And he grew up
in the Byzantine culture.
in that culture, learning, they're speaking their language. But
he wasn't a Roman or Greek. He was actually an Arab. So so he would roomier but he since he was a he spoke the language he grew up in that culture. And he he was taken captive in childhood and he grew up in a way culturally as a Roman. He, he was called so he by whom he was actually an error. So hey, but who made the alarm?
in Makkah, he eventually became wealthy in his own right, and he decided to emigrate.
When he wished me great again, they sought to prevent him even though he was immigrating alone. And they pursued him. They threatened to kill him. And he told them, it's a long story. I don't wish to go into the details, but he told them that I will fight every one of you till death.
And he took out his quiver of arrows and placed next to him. And he said, You will not reach me until my quiver of arrows expires.
And then he said, let me do a deal with you, you know that I have wealth.
So if I tell you where my wealth is located and secretly hidden, will you be content to take my wealth and leave me being let me go?
So they agreed, so he told them the location of his wealth, and the lesson carry on, he lost everything, everything.
And despite being wealthy, relatively wealthy, he left behind everything and arrived in Medina, penniless.
But a lot already informed the Prophet sallallahu alayhi wa sallam
and the Prophet sallallahu alayhi wa sallam. When he arrived, he actually greeted him. And the first words he said to him were soft cotton Brava
also habe this was a profitable deal.
And a lot scramble with either reveal the verse of the brown woman and NASA ministry, Department of Art, the law, that there are those amongst the people who sell their souls,
seeking the pleasure of Allah. And that was Sahiba julio de la Han. But there are countless stories of individual companions, men and women who through great hardship.
And despite great suffering, they traveled from Mecca to Medina to fulfill the Hitler. The Hitler was a greatest deep.
And this is why the Mahajan all the immigrants enjoyed such a privileged position because it was hugely symbolic to travel from Mecca to Medina
meant that a person publicly renounced their birthright, their birthplace, their hometown, their family members, their wealth, their whole past and history.
And they left behind everything traveling to Medina
and devoting themselves to Allah His Messenger sallallahu alayhi wa sallam, he was a hugely symbolic and he meant a great deal. And this is why Latin is messenger both honored every one of the immigrants and in the Quran, Allah repeatedly refers to them as the Mahajan all.
And Prophet sallallahu alayhi wa sallam gave them a privileged position and a privileged status. As I told you in prayer, they would stand immediately behind him, the senior Mahajan companions in the gatherings the Prophet sallallahu alayhi wa sallam had actually reserved certain places for the senior Mahajan companions, and he would he would seek them.
So the Sahaba of the law firm divided into two groups nominally as the immigrants and the hydrocodone and the helpers, the inside companions, and despite everything that the unstyled did,
all the virtues that they possessed, despite all the great deeds despite all the sacrifices they made, they were always considered secondary to the Mahajan companions, that was a position of hedger.
That was the deed of Hitler. So in this context, the Prophet sallallahu alayhi wa sallam saves, that even a deed as great as hedger.
Despite the apparent sacrifice, despite everything has to be sincere and exclusive only for the sake of Allah.
This is why the Prophet sallallahu alayhi wa sallam was commanded by Allah in the Quran.
Yeah, you have nothing in
common. Nada Mahavira. From the
from
Allah, Allah movie man him
sitting Mina,
Allah essays are believers, when the immigrant women come to you, when the believing women come to you as immigrants as immigrating women from the home, then test them
panela
imagine we are talking about those dangerous early years immediately after the hedger the Prophet sallallahu alayhi wa sallam
despite all the hospital hostility, the persecution
threat to one's life, the possibility of the orange, pursuing, capturing and then endlessly torturing a person in Makkah, especially after capture, because if the British captured someone as they were leaving the city,
or not just in the vicinity of the city, but even many, many miles or scores of miles into the desert, the operational procedure them if they captured them and brought them back.
The whole of mugger would know that this person has committed the grave, unforgivable, inexcusable crime of Hitler.
Hitler was hugely symbolic because it meant that the person was betraying was committing the treason the greatest act of treason and betraying their home city states of Makkah and emigrating and declaring their loyalty to the enemy's city states of Medina
was hugely symbolic. It didn't just mean traveling from A to B. It meant high treason. And if anyone was caught committing high treason, and emigrating from Mecca to Medina, and operation pursued them and caught them, if one once they brought them back as captives, even their relatives and their powerful strong clan members would be unable to defend them after this
treason, so it was a huge risk.
And yet, in those times, there were some women who braved the dangers, and individually without any companions, without any men, some individually some in groups, but only women with no men. They actually fled the city of Mecca, with faith with belief, with belief, leaving behind their possessions, their families, their home city, their birthplace, only women and crossing the whole desert between Mecca and Medina. And making this approximates a daily journey in secrecy with a great threats to their lives.
Imagine and having arrived in Medina, what does Allah say to them to the believers, that once these believing women make this treacherous journey all the way from Mecca to Medina, having abandon their families, renounced their loyalty to having left behind everything, and now arrived in Medina, what do you what do you do? Oh believers, the first thing Allah says to them is, yeah, you're living in an animal either. Jacqueline Minato muhajir dot O believers, when the believing women come to you as emigrants, what do you do from day one, test them?
That's the first thing you do. test them,
test them for what they believe the others wouldn't do it. The Prophet sallallahu alayhi wa sallam would do it. And Abdullah in our bustle the Allahumma was questioned about this, because the brother of the Prophet sallallahu alayhi wa sallam, but what does that mean when it says from day one that test them?
So I'm delighted I bustled the alarm on whom I said, The Prophet sallallahu alayhi wa sallam would test the believing women who had emigrated from Makkah to Medina, he would interrogate them and ask them the following questions. Have you emigrated?
For any trade?
Have you emigrated for any family? Have you emigrated for worldly reasons? Have you emigrated for marriage? Have you emigrated for any other reason, except for a law? And in one word, in one narration of the, of the report from Abdullah him my boss, he used to say to them, have you emigrated for no other reason than the love of Allah and His Messenger salani.
So the Prophet sallallahu alayhi wa sallam would actually test them. Imagine a deed is great, and as apparently symbolic and
showing as low as great loyalty as the hedgerows. Did, despite that, Allah and His Messenger sallallahu alayhi wa sallam would test the belief in women for the sincerity of their intention when it came to the hedge.
And so,
Prophet sallallahu alayhi wa sallam continues in this Hadith, he says,
deeds are only by intention,
and a person will only have what they intended. So whoever is hedger, whoever is immigration is to Allah and His Messenger than indeed his immigration is to Allah and His Messenger, and whoever his immigration is to the world, ie for Well, you read
For anything could be trade of any other word reason, or whoever's emigration whoever's hijra is for a woman that he wishes to marry, and vice versa any woman who emigrates in order to in order for only for marriage, then for hegira to enter Maharashtra, LA, then his hijra is indeed only to that which he has done.
So if it's for marriage, and it's for marriage, if it's money and wealth, and it's for dunya, and wealth, they will enjoy no reward of the hinterland. So when we speak about sincerity of intention, and this famous Hadith about the hedger, it's not exclusive to the hedge, but it's not only to do with the Hydra. The Hydra serves as the greatest example of the obligation of sincerity in one's intention, that if, for those first few years, something as great, as symbolic, as difficult, as hedger
required such purity and sincerity of motive and intention, then imagine all the other lesser forms of a burden than the hedgehog sarmad so that the Prophet sallallahu alayhi wa sallam after the conquest of Makkah said la hijet abandoned
that is no hijra after the conquest. mean, of course, Hendra, in its minor form will continue people throughout the world, for
for generations to come, will continue to emigrate for religious reasons, they will move from A to B. And that's known as a minor form of hijra. But the
the great,
the great emigration from Makkah to Medina, to Allah and His Messenger sallallahu alayhi wasallam. that possibility came to an end with the conquest of Mecca. After the conquest of Makkah, no one would ever be able to attain that supreme reward of hedra from Makkah to Medina, after the conquest of Makkah, even though the Prophet sallallahu alayhi wa sallam was still alive. So if after the eighth year someone did a Hydra from Makkah to Medina, in the ninth year, or in the later part of the eighth year, or even the 10th year, or the beginning part of the 11th year, in which the Prophet sallallahu alayhi wa sallam passed away, despite doing hedra from Mecca to Medina, during the
Prophet sallallahu alayhi wa sallam his life unto the messenger sallallahu alayhi wa sallam fulfilling all the other conditions. Despite all of that their hedgerows would not be considered. The hedger which Allah speaks of in the Quran, and which the prophets of Allah is a person who speaks of God. Imagine that Hydra came to an end, so a deed as great as hedger, in those early years of Islam before the conquest of Makkah, even that required purity of motive and sincerity of intention to this degree,
without sincerity of intention, a person's deeds be the prayer, charity, pilgrimage, even even hedger will come to nothing.
And
insincerity of intention.
polluting and contaminating one's purity of motive
is regarded with such severity in Islam, that
a reward is not actually distributed based on percentage, which means that the person is 50% sincere, they will gain 50% of the reward
in a deflated by Muslim de la la in history. The SU la sala de la vida him send them SES
and otherness Shaka anishinabek
Miami la annalynne a cerca de Maggie ready to rock to wash Erica.
Prophet sallallahu alayhi wa sallam says, I am the most independence
and the least of need
of all the partners.
So whoever performs the deed
does the work in which he has made others partners with me. Then I abandoned him
and his idolatry and his association.
So what the * he says the Prophet sallallahu alayhi wa sallam quotes as heavy as it is. It's Sadie which he reports from Allah. But Allah says another much shorter guy, and it shows that of all the partners in idolatry are all the partners in a partnership. I'm the one of least interest, least lead, and I'm the most independent.
Which means that if a person performs any deed, let's say a prayer, it forms a prayer and in that prayer
Prayer. His intention is not exclusively for the sake of Allah. But it's contaminated even partially even my neutrally, by other considerations, such as showmanship display,
then what he has done if he is praying in order to show people
and, of course it's possible last season.
Speaking of the hypocrites with our arm in a solid form Casa de
la la de la, when they rise to prayer, they rise lazy.
indolently
merely your own a nurse merely showing the people and not remembering a lie except very little.
So they do rise to prayer. They do pray. And they do remember law though very little. And only apparently. But law says you're on a mass showing the people making the display for the people in another verse of the Quran for a little more saline.
A Latino man salatu salam, ala you know whom you
won't be unto those who pray. So here the world is mentioned not for those who don't pray, but will be unto those who do pray,
but one neglectful and heedless of their prayer.
Those who merely make a display showing the people
so even when it comes to Salah, it's very easy to allow other considerations to pollute one sincerity of intention, and purity of motive. And that will explain that if a person, a person only attained sincerity of intention, when their prayer their Salah
becomes equal and exactly the same, whether they are praying in a congregation, or individually in clear deadlines, or in the darkness of the nights, in full view of other people, or in the view of no
one annum explained it rather
graphically in the following words, he said, one of the scholars of the earlier generations that your prayer will not be sincere, and will not be pure, until your prayer sees no difference, regardless of whether you are praying next to a man or a goat.
Now you may be rather crude, which graphic in the sense of what he's explaining. So if a person standing next to you,
does that consideration that he or she is standing next to you in prayer?
affects your prayer in any way?
Does it Raise your head? Does it Lower your head even slightly? Does it make you apparently more humble? Does it elongate your prayer even by a few seconds?
Does it affect any of your movements or your postures in prayer? If it does, your prayer isn't sincere. And if a person isn't praying next to an animal like a goat or sheep, then it has no effect. No effects whatsoever.
Continue some of you may wonder why I mentioned the example of a goat and of goats or sheep. Truth is the Prophet sallallahu alayhi wa sallam actually says that, because remember, they lived in a rural environment, and they have animals around them. So the Prophet sallallahu alayhi wa sallam discouraged them from praying next to or near, although it's still permissible, but he discouraged the companions from praying near or next to camels. And he actually encouraged them to pray, if they were already there, near and next to and in the vicinity and even in the pens and enclosures of goats and sheep.
And I've explained this in great detail before the effects of company that
he the Prophet sallallahu alayhi wa sallam says, That's arrogance and pride ought to be found in camel herders
and tranquility, serenity, composure and calmness are to be found in shepherds of goats and sheep.
And that's a fact. A person is affected by what's the atmosphere, the environment, and one's company, human and even non human.
And people feed off each other as people and people even feed off the behavior and the attitude of animals.
And since camels are very
abstinence
very stubborn hard
hedid difficult to control easily provoked, easily stirred and rebellious, quick to bop and very difficult to control.
This hardheadedness this obduracy, this obstinacy, this stubbornness, this difficult character and attitude actually finds its way
to the character and the person and behavior of the camel herders since they spend so much time in their company.
They become as loud as aggressive, as obstinate, stubborn, and difficult to deal with as a candidate.
But the air and the aura of calmness, composure, serenity and tranquility
exhibited by sheep and goats mink animals doe style, humble, soft natured,
beautiful to look at beautiful to be with
this facility, the serenity and tranquility, all will actually find their way to the shepherds who remain in the company of these animals.
And that's why in one Hadith Rasulullah sallallahu alayhi wa sallam says, Mammon Nabhi in law, aka Dara, Hernan, there has never been a prophet of Allah except that he has herded flocks of sheep.
Why? For a number of reasons, there's a lot of wisdom. One, he allows them just as the Prophet sallallahu alayhi wa sallam did, to go out from the city of Mecca, away from the hustle bustle of city life, his years from childhood all the way from possibly 10. But definitely from the age of 12.
All those years were spent outside the city of Mecca, away from the hustle bustle of the city,
away from the youth of the city, away from groups of people, and what would he do, he would herd flocks of sheep all day long, going out early in the morning, returning tired at night,
or waiting from the vices of the city. And they're in the open air in the open deserts throughout the day, marveling at and wondering and contemplating the beauty and the profundity of nature of a large creation, in solitude, in that tranquil setting,
day after day, month after month, year after year.
Undoubtedly that has an effect.
On the profits of the love it was Sallam along with the other prophets were already made pure and beautiful in many ways. But this was an added fact.
And imagined in authentic hadith the Prophet sallallahu alayhi wa sallam said, there has never been any prophet except that he has herded flocks of sheep.
So going back to the topic of Salah, it may seem rather a rather crude example at first hearing that it makes no difference whether a person prays a person's sincerity in Salah can be marked and gauged by the fact that is there any difference in his or her prayer, if they were praying next to an animal like a goat or sheep or next to human being, if there is any change any difference, then they have not attained a purity of motive or sincerity of intention.
So whether it's Allah,
I was explaining that there's no concept of ratio or percentage or proportion in the distribution of reward. If it's less than say a person gets 10% of the reward. And if it's entirely sincere, then entire award no law says when a person performs any good deed, let's say prayer. And part of the consideration is showmanship to show the people even parts of it.
To give you an example, one Arlen explained that for many, many years continuously, I was always fortunate that law in enabled me and gave me the theme to perform my congregational prayer in the first row with the first beat along with the math for many, many years. I never missed the beginning of the congregational prayer, and I never missed the first stuff, and the first row of prayer. And one day after many years, I was delayed.
And when I was delayed, I am I caught the prayer. I caught the full prayer, but I didn't manage to make it to the first row. And I was standing a few rows behind in the middle of the congregation. And as I was praying, a thought occurred to me and that force was that I wonder what people will say
Today that look at him for so many years, he used to pray in the first row. And today he is praying behind. And as soon as that thought occurred to me, I realized I feared that in Allah, maybe all of those years I remained insincere in my intention, because now I am worried that people will comment on my failure to pray in the first role today. And I am grieved and hurts by that my fear my grievance of people speaking about me that today I have failed to pray in the first role, despite doing so for so many years. This makes me wonder and fearful, that could it be that for all of those years, I did pray not for the sake of Allah, but for the consideration of the people
in action, look at the depth of thought, look at the train of thinking.
But a thought has occurred to me that some people may say, today he has failed to pray in the first row. Does that mean that I am fearful of the comments of people? Does that mean that this fear of the comments of people and their judgement of me is what drove me all those years, and it wasn't the sake it wasn't prayer for the sake of Allah. This is how a man would evaluate their knee and that intention, again and again, repeat. So whether it's Salah, and a person has other considerations in prayer of loss, that means what the person has ultimately done is part of the prayer is for Allah and a part of the prayer is for the people.
And therefore the people and Allah have been made partners in this deed, they are the
partner beneficiaries in that deed. So Allah has a partner and so are the people because they are also gaining a share of this person's Ivana and this person Salah if a person gives in charity, and even a minute part of the consideration is the recognition and the acknowledgments of the people that that comment
that
they're viewing him or her as being generous, even if part of the intention is the people. And that means a person and giving that charity has made a law and the people partners in that charity. So Allah has a partner, and he calls himself a partner in this Hadeeth and he says, and I'm gonna shorter guy and it should have all the partners in
a partnership.
I'm the most independent, meaning I have no need of that partnership. So whoever Manjula Ramadan, Ashura coffee, he met a lady, Doctor Who Ashoka whoever performs a good any deed in which he makes others partners along with me, Allah says, I abandoned him and I abandoned his association, which means that that deed because it's become contaminated and polluted, it is of no good to Allah. And Allah says, I abandoned the whole deed, I abandoned the person and his whole deed. This is why I said earlier, that there is no concept of being rewarded, proportionate to one sincerity,
if that sincerity is lacking, even partially.
And it could be anything it could be Salah, it could be prayer, it could be charity, it could be pilgrimage, it could be seeking knowledge. In fact, in one Hadees and you know, you know the intentions always have to be feign, it could be any consideration.
If a person seeks knowledge, without the right intention,
even that seeking knowledge
leads a person to do
allow you to explain in a hurry inflated by man to learn in a in a sauna and by others, from Captain America The last one, he says the Prophet sallallahu alayhi wa sallam said when Bella Bella ilma Leo jharia became an older man only your Maria because so for her
Oh yesterday for me, he will Johannes de la la la la la la
whoever seeks knowledge, so that he may debate with a man with the scholars.
Audio Maria because so for her also that he may With this knowledge, confound the ignorance and the foolish
or yesterday it will be he will Johannes la also that he may turn the attention of the people to himself.
The words of the head he thought he may turn the faces of the people to himself. Then a ton of love now, love and fling him into the fire.
Imagine
that whoever would review their intentions panel, no one around him says that at times. Again, it requires some effort on our part, to understand the subtlety and the depth of their thinking.
Listen to his words. This famous scholar classical scholar says at times, I find myself relating the hadith of Omar rhodiola han about the sincerity of intention.
So I begin to relate the heavies in the Millennium Allah be Nia when am I limited in Manoa from uncanny Illa, Sula till the end. But I begin to relate the Hadith that deeds are only by intention, and a man has only what he intended, and therefore, one who's hedgerows to Allah and His Messenger till the end. And then he says, was unrelated to the people. I evaluates my intention, and suddenly I fear that I may be insincere in my narrating this Hadeeth. So I abruptly halt. And then I begin the Hadith again.
In the Mara Mara, when he begins it again.
That was the extent to which they would assess their intention.
And there's a lot to say, we don't have time, I'll end with just one aspect of sincerity of intention, which will serve as an example for all the other branches, whether it's prayer, pilgrimage, or knowledge. And before I continue, I said that, if a person seeks knowledge, but for the wrong purpose, if that knowledge will, that seeking of knowledge will lead them to do and that's clearly mentioned in the heading, and it's a reliable,
but whoever seeks knowledge, so that he may debate with the allama which means that if we are seeking for any knowledge, if we read a verse of the Quran, search for a verse of the Quran, if we read the Hadith search for a particular heading,
if we try to gain any understanding of any verse, or hadith of a sort of loss of life,
or any item of knowledge, or even a single precepts a single a single ruling, we should review our intention. Why am I asking this question? Why am I researching this topic? Why am I searching for this one verse, one heavy, one single ruling,
even if it's a single item, if it is to debate with others, to debate,
or
to confirm,
to a stand,
to bamboozle the foolish and the ignorance
or to attract attention.
If it's for any one of these reasons,
just one, let alone all of them.
prophets in the love it who sell them says Allah, Allah, Allah, Allah will fling him into the van.
And this is a warning to everybody, seekers of knowledge individuals and even the older man. In that long hadith of a Muslim which I referred to earlier, one of the people was someone who was rich from a lying down with great wealth. Another person is one who a lot endowed with the poor and the knowledge of the poor and a lot will question him that I gave you knowledge, I gave you the plan and it's understanding I endowed you with knowledge. What did you do with it? He will say the same or law. I taught the people I conveyed your words. I guide the people. I taught the people I shared the words and the knowledge of the Quran and he will have a question why he will say the same all I did
it only for your sake. Allah subhanho wa Taala and say to him enough, you did you lie, you did it for fame. You did it so that people could comment on your knowledge on your wisdom.
You did it for fame and for attention. So you got what you wanted. You're already enjoyed the reward of fame and attention in the dunya. Today, there is no reward for you. He will also be dragged to the fight of
whether the heading
and that's why the whole amount the classical orlimar used to say orlimar themselves are on the edge. They are on a very precarious edge.
Because every word they utter has to be gauged for sincerity and not by others. Others can't judge them. They have to gauge their own sincerity. They have to continuously evaluate their sincerity, their purity of motive of all the people even more than charity even more than prayer.
Allah are on the most dangerous, treacherous and precarious ground. They are
On the cliff edge,
because they through their words, and through their apparent knowledge gained the most fame, they mark a name for themselves, they gain the most attention. And therefore, their evaluation of their sincerity, the standards and the requirements for the sincerity of an alum, by virtue of their knowledge, that will Mr. Say themselves, they set a higher standard for themselves. And they say oh, fraternity of automa, we share a greater burden and a great we bear a greater responsibility for sincerity.
especially in light of that heavy
land with one thing, I'll give an example of charity that's very easy to understand, charity,
and how precarious a position is ours, when it comes to being sincere. And sincerity of intention is something that has to be evaluated continuously.
It's incorrect and erroneous and misleading to think that if a person has done a good deed, and that intentional sincere, before they perform the good deed, and at the time of doing the good deed, that that thing is registered, engraved in stone secure, and that it cannot be changed.
And that you won't be affected by anything afterwards. No, imagine how subtle This is. the sincerity of intention, purity of one's motive, and making exclusive ones deed
to Allah for the sake of Allah is something which has to be guarded for the rest of one's life.
It has to
last panel with Anna says
yeah, you're Latina Amanullah to set apart in women
Olga leevers.
La to the article money one other to not
vote violates
do not destroy
does not render null and void.
So the article, your donations, your charities, the money will other through
in position
and inconvenience.
What does that mean? A person What does money mean?
in position and hurt inconvenience, which is let's say someone someone approaches another and seeks help.
A person gives them charity.
A person gives them 1000 pounds.
This is just a very crude example,
the person goes away, this individual was very sincere at the time of giving.
Yet once the money has been given, the charity has been rendered
some reason later,
the donor when they meet or see or deal with or engage with the recipient of their donation,
they remind them of their charity.
So they say to them, remember I helped you as I gave you, this is what's meant by imposition, man, man means to boast of one's favor to another in a verse of the poor and the better one came to the Prophet sallallahu alayhi wa sallam them and they said to him,
that's
a slumber armineh they said
we have believed our messenger.
So their manner their attitude, that approach was almost like we are doing you a favor by believing. So we've done you a favor regardless.
Regardless, highly give us some consideration because we've believed in you become your followers. We've accepted your message.
So Allah subhanho wa Taala. This verses from sort of the last panel that I say Scarlet in Alabama, the Bedouin have said,
we have believed
them to say unto them, our messenger, you have not believed what I can poodle a slim now rather say a slim now we have submitted apparently, what am I of holy man if you will become and faith Eman has not yet entered your hearts because there's a difference between a parent's submission and the true sweetness of faith. That person
Next one's heart.
And then
again the arm says, you know,
they boast of their favor to you that they have become Muslim and apparently submitted.
say to them or messenger of Allah,
do not boast of your favor by having believed or submitted
by the law.
Rather, Allah boasts of his favor to you, that he has guided you to faith. If anyone has a right to boast, it's a law no one else.
So that's the meaning of money to boast, to impose to remind someone. So Allah says, Oh believers do not destroy, do not render null and void your charities through money through boasting an imposition, because that's what a person does, a person imposes oneself.
But remember, I gave you and it's not just about an individual, it could be anything. If a person donates money to any cause, then they cannot use that donation as leverage
in any way.
The donation is to be exclusive and sincere for the sake of Allah. donations are not meant to Islam. donations are not meant to buy position, power, or to wield influence or to serve as leverage in any way. In fact, the Quran and Hadith tellers once you donate, never, ever bring up that donation again.
Don't ever mention it okay.
Neither by word, nor by deed, nor by reference.
So person says,
run by helped you I gave you remember when you were in need.
This is known as man and other is actually inconvenience where the person doesn't just verbally remind the person or non verbally and impose themselves in that manner. But if this goes further and actually leads to
imposition, and inconvenience and hurting the recipient of their donation in any way, then that's even worse. It's a secondary stage after initial boasting and imposition
where he actually leads to hurts and inconvenience where the person begins to wield leverage.
So the last panel with Anna so he's all believers do not destroy your donations, through money and other through imposition, and through her words.
Then Allah gives a very beautiful example. The parables of the Quran are most profound.
People of the deserts, the betterment of the deserts, the traders of Makkah, the farmers of Medina,
the tribes of Arabia,
people coming into the Arabian Peninsula from the other civilizations, then 14 centuries ago, and we today
in our metropolis, or equally, can identify with the parables of
lots of horror data immediately thereafter says oh believers do not destroy and render null and void your donations, through imposition and through inconvenience, can live up to kumada. Mass, what are you going to be lacking? Well, yo man,
like one who spends his wealth merely to show the people
and who does not really believe in Allah and in the final day,
sort of law says, there are two groups of people and they are both the same. Anyone who donates even if it means that the donation was initially sincere, but later corrupts and violates and renders null and void, that initial sincere intention and that donation through money and other through boasting of one's favor through imposition and inconvenience and hurt. That's one category, someone who wasn't there, but then later corrupted their
donation, or the other person. The second category is the one who from the very outset, spends merely to show the people and make a make a show of their donation and charity. So Allah says both of these categories are the same. The first one Allah says do not destroy your donations through money and other three positioning convenience, like one who spends merely show the people but in reality he doesn't believe in the alarm the final day. Then a law says from a federal come affiliates have one and E Tron for asabe who will work for Toronto sobre
el de la Runa Allah shaman Mikasa Allah says
His example is like Stefan
Iraq.
His example his parable is like his symbology is like that of a rock.
And a hit on, on that. Soft one means a very smooth Boulder. It's not jaggard it's not jaggard at all. It's not a soft one means a very smooth pebble like rock or Boulder. So a very large pebble.
Totally smooth. That's the one.
And lots of one on that smooth rock is some dust bra.
Now, since
that dust is rested very precariously on the rock, it's not embedded into the grooves or into the jagged rock in any way. It's a smooth rock, the soil the dust rests very precariously on that smooth rock. Then Allah says, cyber.
So all of a sudden, a torrent of water, a downpour of rain falls on the depths of the rock. On the rock, what does it do?
Immediately washes it away for America who Sunder so it leaves it bare and smooth.
That's all of our sales. That's all our things. His parable is that of a rock smooth rock on which there is dust. Then there is a downpour of rain on it. Which leaves the rock barren smooth.
Then Allah says diet Runa shamima Casa boo, they will not be able to gain anything of what they have earned. So what does that mean? What's the parable? Love but you know what the parable is? The smooth rock is one's book of deeds.
The dust on the smooth rock is one charity.
The rain, the downpour of rain. The torrent of water is one imposition, hurt inconvenience or insincerity in any form.
When a person gives him charity, even if it's sincere initially.
It's not secure,
that it will always remain. It has to be forever guarded. That charity is like
just resting precariously on one's book of deeds.
Anything a gust of wind, a downpour of rain. A torrent of water could blow it away or washed away anytime.
One has to forever gardens that charity is like just resting on a rock one has to forever gardens and make sure that nothing happens to it. If even later many years later, a person's sincere intention becomes corrupted by boastfulness by any other consideration. By imposition by hurts by inconvenience, then, these instances, these insincere acts serve as a torrent of water or rain that falls on the rock and washes away one's charity from one's book of deeds for America who's older, and it leaves it barren, empty. This is the meaning of life their own Allah shamima Casa boo, they will not be able to gain anything of what they have.
Look at the parable
so that there is much more last panel with Allah was beautiful example, especially in sort of Bukhara regarding charity and what it does.
We don't have time to go into any further now I'll stop here. But this gives us an idea and like I said, it will serve as an example of the precarious nature of one's good deeds be charity, be prayer, beat anything from any other branch and category of religion. One has to be sincere in one's intention pure in one's motive, from the very beginning from the very outset, before doing the deed, during the deed and forever thereafter. And a person has to guard one's intention
forever
and that requires a great effort and sacrifice, no boastfulness, no arrogance, no pride, no other consideration, making no other person or no other thing, a partner in one's good deeds for Allah does not want ship in anything. A law does not just refuse to accept idolatry and schilke and partnership and association in frustration or in sacrifice.
Or in prayer or in pilgrimage. Allah refuses to accept Association in any deed, legal or major,
and even any intention. Allah doesn't want any partnership in any intention. So
we are last panel data makers amongst those who are sincere in their heart in their intentions. May Allah grant us sincerity, or lawmakers much those who aren't sincere before the deed about set of the D during the deed, and who remains sincere. Me I love Texas from all forms of
idolatry and ship and membership. I've told you before we were studying the Bible sharika in Buhari and what the Shinigami means partnership. You can say shellac, shellac, shellac Yahushua all the words are synonymous they all mean the same thing. Which means parsh so shook although we translate it as idolatry. Originally, that original word of the mean the original meaning of the word is not idolatry. This is actually a secondary meaning it's a branch meaning the original meaning is partnership, because that's what a person does. And since when a person worships in a major way, idols and other gods besides Allah along with Allah, then what the person is doing is making these
other idols gods and goddesses. partners with Allah in that person's worship and faith. So the grant name given to this given to this is in Arabic should which means partnership being in English we say idolatry. But originally the worship doesn't mean idolatry or idol worship it just means partnership and Association. And therefore shell is in all its forms and profits similar Well, we learn about ship and Rhea, Rhea, Rhea, which are the word which we've heard time and time again, in these verses of the Quran and the Hadith means showmanship, ostentatious to do something merely show the people that's known as the rear and rear has been termed a shadow huffy, meaning stealth shark, stealth
idolatry,
the hidden creeping secrets, idolatry. Because when a person isn't sincere in one's intention, and even does something just to show the people even partially than what a person does, ultimately, is make the people an equal partner with Allah in that person's act of worship and a partner.
So May Allah protects us from all forms of shelter.
So the law of cinema after he was sued in Vietnam, and he was
chronicled
in
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