Sikander Hashmi – The Line Between Feelings and Actions KMA Friday Message
AI: Summary ©
The risks of the environment and actions of the heart that can harm spiritual health are primarily the actions of the heart, including belief, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the body, actions of the heart, actions of the body, actions of the body, actions of the body, actions of the body, actions of the heart
AI: Summary ©
If you can please ask the brothers to
come forward and fill in the gaps.
You said as we are sitting in salah,
then that way we can fit in more
people.
My brothers and sisters,
every day,
we pass by
so many objects and substances
that are dangerous for our health,
that can harm us in different ways,
but we don't interact with them, and alhamdulillah,
we stay safe. You know, if you think
about your day from beginning to end, how
many times and how many instances there are
in which we find ourselves in situations, or
we are close to something which can cause
us tremendous harm,
but nothing happens and alhamdulillah we remain safe.
Similarly, there are so many organisms around us,
viruses and bacteria and so many other types
of things that can harm us that we
interact with
unknowingly.
Yet Allah
protects us through different means, and they have
no effect on us or they have very
little effect on us.
But if a person find themselves
finds themselves
surrounded
by dangerous substances
and organisms
that are very high in number,
then what happens?
Their chances of getting harmed
goes up.
Their likelihood of getting harmed by one of
those things
increases.
Similarly,
we pass by so many things each day
that can affect our iman or lead us
to commit disobedience of Allah Subhanahu Wa Ta'ala,
but we don't interact with those things
and we remain safe.
We get exposed
to some undesirable things,
and Allah
protects our hearts and our minds, and it
doesn't have a significant impact
on our iman. But
my brothers and sisters, as we find ourselves
surrounded
by actions and beliefs
that are displeasing to Allah
that go against the teachings of his messenger
sallallahu alayhi wasallam and indeed all of his
messengers
the chances
of those things damaging our spiritual health goes
up.
So the point is to say that the
environment around us
poses
risks to us depending on what is found
in that environment. The more there is, the
more there is, the more disobedience
of Allah
and oppression
and sin there is around us, we have
to be more and more alert because the
likelihood goes up that we may end up
getting stung somehow, and it might end up
affecting negatively
our iman and impacting our hearts and minds.
May
Allah protect us all. We know, my brothers
and sisters, that every adult human being and
by adult, we don't mean over 18. By
adult, we mean Islamically an adult. A person
who is Islamically mature
has to deal with this trial or the
trials of their nafs and shaitan.
This is something
which is part of living in this dunya,
in this life, and especially in the times
that we live in right now. We know
that our nafs by default, so
our inner self, our inner desires
are inclined towards evil except
the nafs that is rectified
by the mercy of Allah Subhanahu Wa Ta'ala
as we recite in the Quran.
So the nafs
is by default inclined towards evil to command
that which is evil, that which is sinful
except to the mercy of Allah Subhanahu Wa
Ta'ala. May
Allah
purify our hearts, our souls. May Allah
grant us nafs, which is pure and which
is sound, which is,
and that leads us to the obedience of
Allah
instead. Now we know my brothers and sisters,
and we've discussed this, that
shaitan uses various
traps and tricks to gets us to get
us
and whispers
ideas into our hearts and our minds.
And he makes the ugly
appear
tempting and beautified.
That which is ugly, that which is hollow,
that which is rotten,
it makes it appear as something good, something
tempting, something which is beautified.
Today, my brothers and sisters, I want to
share with you quickly
the process of sin.
When is an action considered a sin, and
when do we become accountable for it? And
this is a very important discussion.
So first of all, know that there are
primarily 2 types of actions,
which
are the actions of the heart, and the
physical actions or the actions of the body.
When we talk about the actions of the
heart,
these are the actions that are done within
oneself,
that are done within oneself. And even if
they are not expressed, even if they are
not verbalized, even if they are not shown
outwardly,
one will be held to account for them.
Allah will
ask people with regards to the actions of
the heart.
So what are we talking about? You're talking
about, for example, belief, iman. We're talking about
taqwa. We're talking about so belief. We're talking
about the reverent fear of Allah subhanahu wa
ta'ala.
We're talking about, for example, yaqeen, conviction,
ihlas,
sincerity,
tawakkul, reliance on Allah subhanahu wa ta'ala,
hope, fear, raja hope, sabr patience,
sugar of gratefulness,
you know, and love for Allah subhanahu wa
ta'ala, his messenger salaam alayhi wa sallam and
the the people and the things that Allah
subhanahu wa ta'ala wants us to love and
there are more. So these all have to
do with the heart. Even if they are
not expressed verbally or they're not expressed outwardly,
they have to they are in here and
Allah subhanahu wa ta'ala
may very well ask us about those things.
And also,
kufr, disbelief,
nifaq,
hypocrisy,
hasid. Right? Envy, jealousy, all of these things
reside here inside the heart. And even if
we don't express it, act upon it, these
things will be
asked about by
Allah
The actions of the heart indicate
the state of the spiritual heart,
which guides the action of or the actions
of the body.
So the actions
of the heart indicate
or a a a a symbol or a
signal of the state of the spiritual heart.
And that in turn guides the actions of
the body because Rasoolullah
has told us that
the entire body is corrupt.
Indeed, truly, it is
the heart. So the spiritual heart is the
center or the root of all the actions.
If this is sound, then the actions that
outwardly come from the body will also be
sound. But if the heart is corrupted,
if the heart is compromised, then the actions
that will result will also be compromised and
will also be corrupted. May
Allah rectify our hearts.
Ameen. Secondly, we have the actions of the
body
which are done physically that involve the limbs
and the organs or the organs of the
body that include that involve the body parts.
These actions,
when they are
good, they count before they are even done.
They matter even before they are even done.
But if they are bad, they count only
when they are done. And this is from
the mercy of Allah Subhanahu wa ta'ala because
Rasulullah
narrated or transmitted it from,
from rutbatubarakahu
Wa Ta'ala from the Lord, from his Lord,
the blessed and the great Lord that verily
Allah recorded the good and the evil. And
then Allah Subhanahu Wa Ta'ala made it clear
that if someone intends
to do a good deed and he does
not do it. So if someone makes the
intention, plans to do a good deed and
then they do not do it, then Allah
Subhanahu Wa Ta'ala will write for them a
full good deed in their account with him.
This person has not done with the good
deed. They only planned it. They only intended
it, but they were not able to do
it. They get one full complete good deed.
And if they intend to do a good
deed and then they actually carry it out,
then Allah Subhanahu Wa Ta'ala will write for
them in his account with with him
from 10 to 700 times to many more
times.
This is the mercy of Allah.
Right? You intend to do it. You don't
do it. You made the niyah to come
for fajr. You were not able to wake
up and come to the masjid for Surat
Al Fajr. You get the reward.
Right? You intended to do something good, to
recite Quran. You you intended to help someone
to give charity, but you were not able
to do it. You get the reward just
because you planned it and you intended it.
But if you actually do it, then you
get 10 to 700 times or even more
in reward. If
someone intends to do a bad deed
and they do not do it.
So fairness would be what? That if you
intend to do a good deed and you
don't do it, you get rewarded for it.
Right? If you intend to do a bad
deed and you don't do it, you still
get the bad deed. That would be fairness.
Right? That would be equal. But Allah subhanahu
wa ta'ala is favoring us. Allah subhanahu wa
ta'ala is tilting,
you know, the scale in our favor to
help us. So Allah subhanahu wa ta'ala says
if somebody intended to do a bad deed
and he does not do it, then Allah
subhanahu wa ta'ala will write a full good
deed in his account.
SubhanAllah
intended to do a bad deed, not a
good deed, a bad deed, but he held
back and he did not do it. He
gets a good deed for that.
And if he intended to do a bad
deed and actually carried it out, actually did
it, then Allah will write
one single bad deed in his account.
So brothers and sisters, Allah
mercy mercy is so vast that even the
recording of the good and the bad deeds
is tilted in our favor. Right? We want
fairness in everything.
We want fairness in everything, but Allah subhanahu
wa ta'ala is actually being more than fair
towards us. Right. But what we learn is
that clearly Allah subhanahu wa ta'ala wants us
to have good intentions.
Allah subhanahu wa ta'ala wants us to want,
to desire, to plan, to do good deeds,
and to stay away from bad and evil
deeds. And every step we take towards doing
good, even if we do not do it,
is rewarded. And every step that we take,
staying away from evil, staying away from the
disobedience of Allah Subhanahu Wa Ta'ala is also
rewarded. Right? So if you find yourselves in
times of fitan, of trials and tribulations, of
sin, of
of sin, of disobedience of Allah
and you're able to protect yourself and you're
able to stay away from it, even in
that struggle, in that
there is a great reward for you.
Now my brothers sisters, this point here is
very important because know that a person is
not a sinner
until they commit a sin.
A person who desires to drink alcohol
is not a drinker
until they they they do the action. A
person who desires to gamble is not a
gambler until they gamble. A person who desires
to commit zina is not a zani until
they have committed the action. A person who
desires to have a romantic relationship with someone
who they are not permitted to have it
with is not one who is in such
a relationship
until they start that relationship.
A person who desires to see something haram
is not a person who looks at lewd
and obscene material until they actually do it.
A person who desires to do any bodily
action that is haram is still safe from
that sin until they actually commit that sin.
And even after they have committed that sin,
the doors of forgiveness of tawba are open
from Allah
So if a person regrets what they have
done, feels bad about it, is not justifying
it, is not, you know,
conceitfully proud about proud about it, they seek
forgiveness from Allah
Insha'Allah, Allah
will also forgive them after they have committed
the act.
So, subhanAllah, if you think about it, a
person who desires any of these things which
I described,
instead of getting sins
for wanting to do the action, for wanting
to do something haram, they will actually receive
good deeds for not acting upon their desires.
It's haram. Right? So a person is not
sinful for desiring or for having these temptations
or struggling with these temptations.
And instead, they can actually be earning many
good deeds simply by
staying away from these desires and these temptations.
Now my brothers and sisters, there are many
types of trials and tribulations in the world
today, and some of them have to do
with shaitan,
beautifying the haram
and making people feel like it is not
Haram, and that committing the associated sins is
natural. Right? This is part of the some
of the fitna that we are seeing in
these times, and they have occurred in the
past in different forms, but this is the
big one today.
This is a trap from shaitan.
So know that each person is tested with
different trials. And if you are being
tried with this particular trial, then that is
your test. Because Allah subhanahu wa ta'ala tests
us all in different ways. So do not
fall for the trap of shaitan to get
you to not only to commit the associated
sin. See, shaitan wants to take it for
the whole 9 yards.
Shaitan wants to take it for the whole
9 yards. It does not satisfy just with
a little bit.
He wants people to commit the associated sins,
but then also to justify them as being
okay, which is a sin of the heart.
Right? There's a difference between doing something which
is wrong and accepting that, yes, I committed
a sin and I made a mistake, may
Allah forgive me, versus saying that, no, this
is not a sin at all. This is
not forbidden at all. This is halal. Right?
Or making, you know, making that which is
haram and making turning it into that which
is halal. K. So this is a second
sin on top of the original sin. So
we have the sin of committing the actual
act. Right? Doing the the thing which is
prohibited. Then justifying it as being okay. And
then on top of that, exposing it to
the world with pride, which is another sin
to divulge a sin which Allah Subhanahu Wa
Ta'ala had hidden. So what do we have
here? We have sin upon sin upon sin
even though the original idea or the thought
or the feeling was not sinful if a
person had not acted upon it. So this
is what we are facing today, my brothers
and sisters, and this is why we must
be fully aware and cautious for ourselves and
especially for our children, our youth, and explain
this to them. You see, Abu Ghurayra radiAllahu
anhu related
regarding the verse of Surah Al Baqarah. In
the end of Surah Al Baqarah, Allah Subhanahu
Wa Ta'ala says,
says to Allah belongs all that is in
the heavens and all that is on the
earth. And whether you disclose what is in
yourselves, in your hearts, or you conceal it,
whether you express it or you hide it,
Allah will call you to account for it.
Then he forgives whom he wills and punishes
whom he wills and Allah is able to
do all things. Subuhu hurayrah radiAllahu anhu says
that when this verse was revealed to the
messenger of Allah sallallahu alaihi wa sallam, it
was very hard for the companions,
for the sahabah radiallahu anhu. So they came
to the messenger of Allah sallallahu alaihi wa
sallam and they fell on their knees and
they said, You Rasulullah,
we were asked to perform what we can
bear of deeds. The salat,
the the the fasting,
the jihad, the charity. We did all of
those things that we were able to bear.
However, this ayah was revealed to you, and
we cannot bear it. We cannot bear it.
And then Rasulullah Sallallahu Alaihi Wasallam said,
said,
that do you want to repeat what the
people of the 2 scriptures, the people of
the 2 books said before you? That is
that we hear what Allah has said and
we disobey.
Rather, you should say,
Rather say, we hear and we obey and
we seek your forgiveness for our Lord and
the return is to you. So when the
people accepted the statement, when Sahaba accepted the
statement and their their tongues recited it, Allah
Subhanahu Wa Ta'ala also revealed it as part
of the Quran.
When they did that, Allah Subhanahu Wa Ta'ala
sent down the following ayah,
That Allah burdens not a person beyond
their scope.
He gets
reward for that good which he has earned,
and he is punished for that evil which
he has earned.
You Rabb. Rabbana, our Lord punishes not if
we forget or fall into error until the
end of the ayah, meaning a person is
not held to account
for that which they have no control over
or are not capable of. Right? So this
put the companions radhiallahu anhu at rest. They
were able to they were they became reassured,
and it it comforted them because they were
worried that they were gonna be taken to
account what is inside their hearts and what
they may be feeling and whatever is going
on inside, which they are not acting upon,
which does not have to do with the
actions of the heart. So Allah
put them to rest by saying,
A person
is not,
taken to task for something which is beyond
their scope. Allah
does not burden a person beyond scope. So
if you have no control over something, right,
or you're not capable of something, then
you are not responsible for it. So this
verse clarifies the original verse which said that
whether you disclose it,
what is in yourselves where you can see
that Allah Subhanahu Wa Ta'ala will call you
to account for it. Now Abu Huraira radiAllahu
anhu has also reported from Rasulullah
that Allah has ignored. Allah has overlooked for
my community
that which comes to their minds as long
as they do not act
upon or pronounce words to that effect. So
whatever comes in our minds, in our hearts,
Allah
will overlook that, will forgive that as long
as we don't act upon it or pronounce
words with regards to it. So the thoughts,
the feelings over which one has no control,
and they occur naturally within us or they
come from shaitan, and we are not able
to dismiss them. Right? Sometimes we get thoughts.
We get feelings. We're not able to control
them. We are not held to account for
that. Rather, we are accountable for actions.
So actions by default are controllable
except in rare exceptions, rare circumstances. So the
actions we are accountable for
that we are able to stop, that we
are able to control ourselves from doing,
but we choose to entertain them and to
do them anyway,
those are the actions that we will be
held to account for. And remember, my brothers
and sisters, when we sacrifice our desires for
Allah Subhanahu Wa Ta'ala, that act of sacrificing
and leaving that which we want only for
the sake of Allah also will not go
unrewarded because Rasulullah, he sallallahu alaihi wa sallam
said,
That verily you will never leave anything.
Right? So you will never leave anything for
the sake of Allah Almighty,
but that Allah will replace it with something
better for you insha'Allah. We ask Allah
to strengthen each of us to withstand temptations
and invitations towards evil. We ask Allah
to protect our hearts and minds and especially
of our young people. We ask Allah
to forgive us all for our shortcomings.
We have, some very sad news.
So the passing of our dear brother, doctor
Ahmed Muniruddin,
who was,
one of the pioneers of Canada's Muslim community,
he returned, to his to Allah
on Wednesday at his home in Brampton, Ontario
He founded KMA. He founded this organization in
2004
and started regular prayers in the basements of
of his home in in Morgans Grant. And
he helped bring the community together through various
programs and events, and organized
Surah Al Jum'ah and the Tarawi prayers for
our community at several locations throughout, throughout throughout
Canada.
Someone
who was extremely committed,
and,
many of your brothers knew him, you know,
someone who was very committed and determined,
to to serve the deen of Allah Subhanahu
Wa Ta'ala. May Allah Subhanahu Wa Ta'ala accept
all of his efforts for
Allah I think, you know, when we make
small efforts and we don't know where they're
going to go and we return, someone returns
to Allah
but the work continues and they have a
share in every single that that that occurs.
May Allah
grant it to him and also make us
those who also follow in the same way
and establishing goodness wherever we go and accept.
Long rank but a long rank bump.
Long rank bump.