Yaser Birjas – TaSeel #69

Yaser Birjas
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The speakers stress the importance of humility and balancing pride and humility towards others, as it is crucial to practice humility and show it to others, avoid secession, and find a good partner to make friends. The history of Islam is discussed as conflict for years where individuals commit sin and need forgiveness, where sharing knowledge and practicing the daily act of the Prophet's teachings, as well as practicing their own language are emphasized. Consent on teaching truths and treaty is emphasized, along with advice on practicing one's own language and avoiding false accusations. The speakers provide examples of conservative actions and advise against disrespecting the Prophet's teachings, and emphasize the importance of sharing knowledge and practicing their own language.

AI: Summary ©

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			Alhamdulillah, we're still continuing from the Book of
		
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			Imam Ibn Qudamah, and we are currently discussing
		
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			the chapter on Al-Uzla, which means living
		
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			in seclusion or taking time for solitude.
		
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			And we already covered the benefit of solitude,
		
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			and last week we started talking about the
		
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			benefit of intermingling with people, which means what
		
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			would you miss and lose if you go
		
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			on solitude.
		
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			So we covered three of them, and inshallah
		
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			tonight we'll cover the rest of it, binillah,
		
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			and the adabah, the etiquette of being in
		
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			solitude.
		
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			So bismillah.
		
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			Bismillah walhamdulillah, assalatu wassalamu ala rasulillah wa ala
		
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			alihi wa sahbihi wa ala'im.
		
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			The author, Rahimullah, continues, the fourth benefit, seeking
		
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			to find pleasure in the company of others
		
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			and giving them pleasure by accompanying them, that
		
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			could be a good thing, like seeking pleasure
		
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			in the company of pious people.
		
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			This could also be a means of cheering
		
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			up the heart, and making it forget the
		
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			torment of loneliness, therefore sometimes a person may
		
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			seek pleasure in the company of someone who
		
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			does not spoil the rest of his day.
		
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			A person should strive to talk of religious
		
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			affairs when he meets people.
		
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			Alhamdulillah, wassalatu wassalamu ala rasulillah, Imam bin Quddam
		
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			Rahimullah says, the fourth benefit of intermingling with
		
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			people, like what would you miss if you
		
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			stay in solitude, and that's the benefit of
		
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			intermingling with people, seeking to find pleasure in
		
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			the company of others, and also giving the
		
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			pleasure of accompanying other people as well too.
		
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			This could be family, it could be other
		
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			people and so on, like what kind of
		
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			pleasure do you get from accompanying people?
		
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			He says make sure in order to benefit
		
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			from that company, it has to be something
		
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			for the sake of Allah subhanahu wa ta
		
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			'ala, that you benefit by associating yourself with
		
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			the people of taqwa.
		
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			Those will draw you closer and nearer to
		
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			Allah subhanahu wa ta'ala, so when you
		
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			talk you talk matters of deen and religion
		
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			and so on.
		
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			And also you give them benefit and the
		
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			pleasure of accompanying you, like subhanallah sometimes when
		
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			people they find goodness in you, they would
		
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			like to seek consultation with you, maybe just
		
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			your presence in their gathering gives them a
		
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			sense of relief and a sense of support
		
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			and so on.
		
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			So you're helping people and they help you
		
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			as well too.
		
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			He says this, when you go out with
		
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			people alhamdulillah, relieves you from the feeling of
		
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			loneliness.
		
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			Because no matter how much you try, even
		
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			if you go, let's say when you go
		
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			to Umrah, because I know a lot of
		
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			people they go for tikaf sometimes in the
		
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			last 10 days of Ramadan.
		
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			We try that.
		
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			Subhanallah, being there in the company of people
		
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			is so beautiful.
		
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			But then the moment the Umrah is over
		
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			or the last 10 nights of Ramadan are
		
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			over, everybody leaves.
		
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			And then you settle right now, the motivation
		
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			to stay there is less and less.
		
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			If you stay in solitude, there is nobody
		
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			else to be around.
		
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			It feels very sour and feels very kind
		
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			of like lonely in that moment.
		
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			So he said sometimes finding people to communicate
		
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			with and associate with breaks that sense of
		
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			loneliness.
		
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			Unless, unless when you are in solitude, you
		
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			don't feel lonely because you're with Allah subhanahu
		
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			wa ta'ala, that's a whole different thing.
		
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			So he says, make sure that if you're
		
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			going to be intermingling with people and you
		
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			seek pleasure of their company, those who have
		
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			taqwa and bring you closer to Allah subhanahu
		
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			wa ta'ala.
		
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			Number five.
		
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			The fifth benefit, acquiring reward and making others
		
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			acquire it.
		
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			As for acquiring reward, that is through attending
		
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			funerals, visiting the sick, being present at weddings
		
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			and invitations.
		
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			There is reward in this which is attained
		
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			through making a Muslim happy.
		
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			So he says, look, I mean, getting the
		
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			reward is by giving people their huqooq.
		
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			And that's mentioned in the hadith of the
		
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			Prophet sallallahu alayhi wa sallam.
		
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			You say salam to them, you walk in
		
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			their funerals.
		
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			When someone seeks you, visit them.
		
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			If someone invites you, you should accept their
		
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			invitation.
		
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			So all these things are huqooq of the
		
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			believers.
		
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			He says, when you do that, alhamdulillah, you
		
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			get the reward for accepting and fulfilling these
		
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			huqooq and wajibat.
		
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			So that's how you get your reward when
		
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			you participate.
		
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			But how can you be the source of
		
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			rewarding other people?
		
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			As for making others attain rewards, this is
		
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			when a person welcomes people to his house
		
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			so that they may console him, congratulate him
		
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			or visit him when he is sick.
		
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			People will earn rewards by this.
		
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			The same applies if he is a scholar
		
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			and he permits people to visit him.
		
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			So basically he says, this is how you
		
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			get your reward, by being the host.
		
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			So the first category is you being the
		
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			guest to go to the people and now
		
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			being the host to make them fulfill all
		
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			their obligations towards the believer like yourself, especially
		
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			if you are a scholar, for example, then
		
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			in this case, you allow people to come
		
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			and visit and benefit from your ilm and
		
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			your knowledge so they get the reward inshallah
		
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			for that.
		
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			However, a person should compare the rewards of
		
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			this type of mixing with people with the
		
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			negative effects and based on that, he should
		
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			prefer either solitude or mixing with people.
		
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			Many of the predecessors used to prefer solitude
		
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			to these things.
		
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			He basically, look, this is not like an
		
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			answer to everybody.
		
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			You need to weigh the check and balance,
		
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			the benefits from the harms.
		
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			If you see there is more benefit in
		
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			that, go for it.
		
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			If you see the other way around, then
		
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			seclusion is better for you.
		
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			He says the salaf rahimahum allahu ta'ala,
		
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			they sometimes, many of them, they would prefer
		
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			to be in solitude than being in these
		
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			kind of gatherings.
		
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			So it's not for everybody.
		
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			Number six.
		
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			The sixth benefit, humbleness, tawadi, and that cannot
		
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			be attained in solitude.
		
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			Because pride, qibla, may be the reason why
		
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			a person chooses solitude.
		
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			He may not go to the gatherings because
		
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			the people do not give him sufficient respect
		
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			or do not introduce him in a manner
		
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			that is suitable for his status.
		
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			He may also avoid mixing with people because
		
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			his status is higher than theirs and so
		
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			on.
		
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			So just to explain this quickly here.
		
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			So look, when you intermingle with people, it's
		
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			the chance for you to practice humbleness and
		
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			humility.
		
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			Because being on your own, humbling towards who?
		
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			There is no one else to interact with
		
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			to show humbleness and humility towards them.
		
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			So you do that when you are with
		
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			people.
		
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			But, he says, be careful.
		
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			Because sometimes people deceive themselves.
		
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			Deceive themselves.
		
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			In solitude, they think they're doing it out
		
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			of humbleness.
		
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			But the only reason why they go in
		
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			solitude is because they see themselves better than
		
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			the people.
		
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			They see themselves in a better position, better
		
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			status, and these people are nobody to them.
		
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			So they go and they go in solitude.
		
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			Not because they want to avoid intermingling with
		
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			the people.
		
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			No, because they don't want to be with
		
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			these.
		
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			Not so at the same level or status.
		
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			So in itself, this is basically becomes actually
		
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			something bad.
		
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			So that solitude is actually really bad in
		
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			this sense.
		
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			Now, a sign of this quality is that
		
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			a person wants others to visit him, but
		
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			he does not want to visit others.
		
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			Like, how do you know that you are
		
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			that type of person?
		
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			That you go in solitude because you're so
		
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			arrogant.
		
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			You don't want to be with these people.
		
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			Because you like people to come to you,
		
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			but you don't see yourself, you know, in
		
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			a place where, you know, go visit these
		
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			people.
		
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			I don't want to visit these people.
		
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			But you want all of them to come
		
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			and visit you.
		
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			Now, he is happy when the rulers and
		
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			the common men draw closer to him and
		
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			gather at his house and kiss his hand.
		
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			Choosing solitude because of this is ignorance.
		
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			Ignorance because humbleness does not affect the person
		
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			of high status.
		
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			He says, look, I mean, if you're going
		
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			to be desiring people to come to your
		
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			place so they can show you your status
		
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			and kiss your hands and everybody wants to
		
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			come to your gatherings and your meals, that's
		
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			arrogance.
		
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			He says, anyone does it for that reason,
		
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			that's ignorance.
		
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			That's basically like a person doesn't know what
		
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			they're doing.
		
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			And unfortunately, it is contrary to the subject
		
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			of humbleness.
		
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			That's real arrogance.
		
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			And people should avoid that.
		
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			So when you go to seclusion, ask yourself,
		
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			do you want to be away from people
		
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			because you want to avoid all the pitfalls
		
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			of being in gatherings?
		
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			Or you want to be alone because these
		
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			people, no, I don't want to be around
		
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			these people.
		
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			So you see yourself better than them.
		
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			That seclusion is no longer virtual seclusion now.
		
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			Imam Ibn Khuddamah continues, having known the benefits
		
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			and pitfalls of solitude, it has been established
		
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			that giving a detailed, general answer in approval
		
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			or disapproval of it is wrong.
		
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			However, the person, his condition, the condition of
		
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			the person who mixes with him, the reason
		
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			for mixing, the benefits that are lost through
		
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			mixing and those and these lost benefits should
		
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			be compared with acquired benefits.
		
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			At that point, the truth will be clear
		
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			and what is better will be apparent.
		
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			So what he says, Rahimahullah ta'ala, now
		
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			choosing to say what is better, seclusion or
		
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			intermingling with people, there is no one rule
		
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			for everybody.
		
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			Each would have based on their circumstance.
		
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			He mentioned some of these circumstances.
		
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			Some of these circumstances, the condition of the
		
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			person themselves, the reason why they're mixing, who
		
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			they're mixing with or staying away from, and
		
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			all other factors and circumstances.
		
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			The variables will be the reason why you
		
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			should decide if seclusion is better for you
		
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			or being around people is better for you.
		
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			So there's no one answer.
		
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			So don't go to the book and say,
		
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			okay, so that's basically, that's the answer to
		
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			everybody.
		
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			No.
		
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			What is your situation?
		
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			So if somebody asks you, should I avoid
		
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			coming to the masjid?
		
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			Should I avoid going to these people?
		
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			Look for their circumstances.
		
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			Ask them about their circumstances.
		
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			And based on that, you can give them
		
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			the right answer, inshallah ta'ala.
		
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			Now.
		
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			Imam Al-Shafi, Rahimahullah, said, being reserved to
		
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			people causes their enmity, and opening up to
		
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			them causes annoyance.
		
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			Thus be moderate in your dealings with people.
		
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			Like we're saying, look, be moderate.
		
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			Don't open your door completely to everybody.
		
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			And at the same time, don't keep completely
		
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			not allowing anybody either.
		
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			Both of them will cause you troubles with
		
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			the people.
		
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			If you're always out there, then you're going
		
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			to have to deal with the foolish one
		
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			and so on.
		
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			But if you stay away from the people,
		
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			they will start looking at you as being
		
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			so arrogant, and that might build hostility against
		
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			you.
		
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			So look for that in moderation.
		
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			A person who mentions anything besides this will
		
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			have stated inadequate information.
		
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			He will be speaking of his condition, and
		
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			it is not permissible for him to give
		
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			a ruling for others who are different from
		
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			him based on his condition.
		
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			Like said, if you're going to give an
		
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			answer besides what I just mentioned, he said
		
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			here, which is basically look at the people's
		
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			their own circumstances.
		
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			If you're going to give them one single
		
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			answer by saying, no, no, no.
		
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			Seclusion is better for you.
		
00:11:58 --> 00:11:58
			Okay.
		
00:11:58 --> 00:11:59
			Based on what?
		
00:11:59 --> 00:12:00
			He said this person is answering from a
		
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			very subjective point of view.
		
00:12:02 --> 00:12:03
			You see it good for yourself.
		
00:12:03 --> 00:12:05
			So you want everybody to have the same
		
00:12:05 --> 00:12:05
			experience.
		
00:12:06 --> 00:12:07
			It might not be the same for that
		
00:12:07 --> 00:12:07
			person.
		
00:12:07 --> 00:12:10
			So therefore, if you answer based on your
		
00:12:10 --> 00:12:12
			experience, that's not going to be a valid
		
00:12:12 --> 00:12:13
			answer.
		
00:12:13 --> 00:12:16
			Make sure to take into consideration their circumstances.
		
00:12:16 --> 00:12:22
			Now, so section three, the etiquettes of solitude.
		
00:12:23 --> 00:12:25
			So Imam Ibn Qudamah, he's going to mention
		
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			right now 13 points over here.
		
00:12:27 --> 00:12:30
			He's going to mention 13 etiquettes or adab
		
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			for solitude.
		
00:12:31 --> 00:12:33
			Like if you decide to go in seclusion
		
00:12:33 --> 00:12:36
			and solitude, observe these three things, 13 things.
		
00:12:38 --> 00:12:42
			If it is asked, what are the etiquettes
		
00:12:42 --> 00:12:43
			of solitude?
		
00:12:43 --> 00:12:47
			I will answer a person engaged in solitude
		
00:12:47 --> 00:12:51
			should, should intend to keep away from harming
		
00:12:51 --> 00:12:51
			people.
		
00:12:51 --> 00:12:52
			That's clear.
		
00:12:52 --> 00:12:53
			This is very clear.
		
00:12:53 --> 00:12:55
			Your intention is not to cause damage or
		
00:12:55 --> 00:12:56
			harm to people.
		
00:12:56 --> 00:12:57
			You are maybe an angry person.
		
00:12:57 --> 00:13:00
			You are someone who always unfortunately backbite.
		
00:13:00 --> 00:13:01
			You are very rude.
		
00:13:01 --> 00:13:01
			You are this.
		
00:13:02 --> 00:13:03
			So if you know that you can hurt
		
00:13:03 --> 00:13:04
			people, stay away from them.
		
00:13:05 --> 00:13:06
			Don't cause them any problem, any damage.
		
00:13:06 --> 00:13:10
			Now, number two, seek safety from the misdeeds
		
00:13:10 --> 00:13:12
			of the evildoers.
		
00:13:12 --> 00:13:17
			So avoid, basically, seek safety from the misdeeds
		
00:13:17 --> 00:13:18
			of the evildoers.
		
00:13:19 --> 00:13:23
			Basically, kind of making sure that your intention
		
00:13:23 --> 00:13:27
			is not to harm and not to get
		
00:13:27 --> 00:13:28
			harm from other people.
		
00:13:28 --> 00:13:28
			Stay away from their harm.
		
00:13:29 --> 00:13:33
			Now, number three, avoid the fault of not
		
00:13:33 --> 00:13:36
			fulfilling the rights of the Muslims and have
		
00:13:36 --> 00:13:37
			a dedicated...
		
00:13:38 --> 00:13:40
			That number three is actually, we'll switch the
		
00:13:40 --> 00:13:41
			numbers two and three.
		
00:13:41 --> 00:13:43
			Number three is to avoid the fault of
		
00:13:43 --> 00:13:45
			not fulfilling the rights of the Muslims, which
		
00:13:45 --> 00:13:46
			we already mentioned earlier.
		
00:13:47 --> 00:13:48
			If someone dies, if someone has a wedding,
		
00:13:48 --> 00:13:49
			someone has an invitation.
		
00:13:50 --> 00:13:50
			So avoid that.
		
00:13:51 --> 00:13:55
			And number four, have a dedicated firm purpose
		
00:13:55 --> 00:13:57
			in the worship of Allah.
		
00:13:57 --> 00:13:59
			You have to make sure that your purpose
		
00:13:59 --> 00:14:01
			in that solitude is what?
		
00:14:01 --> 00:14:02
			To increase your ibadah.
		
00:14:03 --> 00:14:05
			If you're going to go on seclusion and
		
00:14:05 --> 00:14:09
			solitude for recreation, that doesn't serve the purpose
		
00:14:09 --> 00:14:09
			of that seclusion.
		
00:14:09 --> 00:14:11
			So it has to be for some form
		
00:14:11 --> 00:14:12
			of ibadah.
		
00:14:13 --> 00:14:14
			These are clear etiquettes.
		
00:14:15 --> 00:14:19
			In his time alone, a person should be
		
00:14:19 --> 00:14:23
			regular in applying his knowledge and engaging in
		
00:14:23 --> 00:14:23
			acts of worship.
		
00:14:24 --> 00:14:26
			Like using that time to have that knowledge
		
00:14:26 --> 00:14:27
			and use that knowledge.
		
00:14:27 --> 00:14:29
			And remember, we talked about this last time,
		
00:14:29 --> 00:14:31
			because without knowledge is very dangerous, right?
		
00:14:32 --> 00:14:33
			So he says he makes sure that use
		
00:14:33 --> 00:14:35
			your knowledge and ilm and worship.
		
00:14:36 --> 00:14:39
			Constantly remembering Allah and contemplating.
		
00:14:40 --> 00:14:42
			This is something that contemplate is very important.
		
00:14:42 --> 00:14:45
			I was mentioned this today in the women's
		
00:14:45 --> 00:14:47
			class in the morning about one of the
		
00:14:47 --> 00:14:50
			ibadah that unfortunately we don't practice very often
		
00:14:50 --> 00:14:50
			these days.
		
00:14:51 --> 00:14:52
			And that's the ibadah of tafakkur and tadabbur
		
00:14:52 --> 00:14:55
			in Allah's creation.
		
00:14:55 --> 00:14:57
			Our dars today was in the name of
		
00:14:57 --> 00:14:57
			Allah.
		
00:15:00 --> 00:15:04
			The creator, the originator of that creation and
		
00:15:04 --> 00:15:07
			also the one who shapes and forms the
		
00:15:07 --> 00:15:08
			creation as he wills.
		
00:15:09 --> 00:15:13
			So this basically planning, executing and finishing of
		
00:15:13 --> 00:15:13
			that creation.
		
00:15:14 --> 00:15:19
			So unfortunately, we don't understand those names because
		
00:15:19 --> 00:15:22
			we don't really connect so much with the
		
00:15:22 --> 00:15:23
			creation of Allah on a regular basis.
		
00:15:23 --> 00:15:25
			We live in suburbs and cities.
		
00:15:25 --> 00:15:27
			So we're always in these areas.
		
00:15:28 --> 00:15:29
			And as a result, we don't see the
		
00:15:29 --> 00:15:32
			beautiful dome of stars at night.
		
00:15:33 --> 00:15:35
			Light pollution would prevent us from seeing that
		
00:15:35 --> 00:15:37
			going out there.
		
00:15:37 --> 00:15:40
			So we don't really appreciate the creation of
		
00:15:40 --> 00:15:41
			Allah subhanahu wa ta'ala.
		
00:15:41 --> 00:15:44
			So it becomes essential upon us to go
		
00:15:44 --> 00:15:45
			outdoors.
		
00:15:46 --> 00:15:48
			Go for a walk in nature, go hike,
		
00:15:49 --> 00:15:52
			go somewhere away from modernity and spend some
		
00:15:52 --> 00:15:54
			time with the creation of Allah subhanahu wa
		
00:15:54 --> 00:15:56
			ta'ala so you can reflect and contemplate.
		
00:15:57 --> 00:16:01
			Thus, he will harvest the fruits of solitude.
		
00:16:02 --> 00:16:06
			Number six, he should prohibit people from coming
		
00:16:06 --> 00:16:08
			to him and visiting him so that he
		
00:16:08 --> 00:16:09
			may have free time.
		
00:16:10 --> 00:16:12
			Like basically, what's the point of solitude if
		
00:16:12 --> 00:16:15
			you keep calling people, hey, let's have coffee
		
00:16:15 --> 00:16:16
			together, right?
		
00:16:16 --> 00:16:18
			Like if you want to have solitude, you're
		
00:16:18 --> 00:16:21
			going to have to push yourself to reduce
		
00:16:21 --> 00:16:23
			your association with people.
		
00:16:23 --> 00:16:25
			And I remember one time we talked about
		
00:16:25 --> 00:16:26
			it in terms of seeking knowledge.
		
00:16:27 --> 00:16:29
			When I first joined Jamal Islamiyah, one of
		
00:16:29 --> 00:16:31
			my senior students told me, look, listen, you
		
00:16:31 --> 00:16:33
			have four years over here.
		
00:16:33 --> 00:16:35
			In the first year, don't make too many
		
00:16:35 --> 00:16:35
			friends.
		
00:16:35 --> 00:16:36
			I was like, are you serious?
		
00:16:37 --> 00:16:38
			All these Muslims from all over the world,
		
00:16:38 --> 00:16:40
			I want to know about their condition, their
		
00:16:40 --> 00:16:40
			situation.
		
00:16:40 --> 00:16:42
			He says, just hear me.
		
00:16:42 --> 00:16:43
			Take your time.
		
00:16:43 --> 00:16:44
			You have four years to know these people.
		
00:16:45 --> 00:16:47
			But the first year, focus on seeking knowledge.
		
00:16:47 --> 00:16:50
			And subhanallah, one of the most valuable advice
		
00:16:50 --> 00:16:50
			I got from him.
		
00:16:51 --> 00:16:53
			Because in that year, you focus on the
		
00:16:53 --> 00:16:54
			purpose why you went there.
		
00:16:54 --> 00:16:56
			And alhamdulillah, over the four years, you get
		
00:16:56 --> 00:16:58
			to know a lot of people from different
		
00:16:58 --> 00:16:59
			countries, different places.
		
00:16:59 --> 00:17:01
			But the first year was dedicated for that.
		
00:17:01 --> 00:17:02
			So if you're going to go for seclusion,
		
00:17:02 --> 00:17:06
			to worship and contemplate and focus, then you're
		
00:17:06 --> 00:17:08
			going to have to reduce your dependence on
		
00:17:08 --> 00:17:11
			elasticness and having the company of people around
		
00:17:11 --> 00:17:11
			you.
		
00:17:11 --> 00:17:15
			Now, number seven, he should not ask about
		
00:17:15 --> 00:17:18
			the affairs of people nor listen to the
		
00:17:18 --> 00:17:21
			rumors of the area and what people are
		
00:17:21 --> 00:17:21
			doing.
		
00:17:22 --> 00:17:26
			Because all what is implanted in the heart
		
00:17:26 --> 00:17:28
			comes out during prayer.
		
00:17:28 --> 00:17:31
			So what he's saying, basically, you know, you
		
00:17:31 --> 00:17:32
			need to turn off your WhatsApp.
		
00:17:34 --> 00:17:37
			Basically, get out of WhatsApp groups because you
		
00:17:37 --> 00:17:38
			don't want to hear what's happening in the
		
00:17:38 --> 00:17:39
			community, what's happening there, what's happening there.
		
00:17:40 --> 00:17:41
			This will completely distract you.
		
00:17:41 --> 00:17:46
			Remember, all these advices is actually that depends
		
00:17:46 --> 00:17:46
			on the person.
		
00:17:47 --> 00:17:48
			This is not for everybody.
		
00:17:48 --> 00:17:50
			For some, they need to be involved in
		
00:17:50 --> 00:17:52
			the community because they are needed in the
		
00:17:52 --> 00:17:52
			community.
		
00:17:53 --> 00:17:55
			But some, alhamdulillah, I don't really need to
		
00:17:55 --> 00:17:55
			be there.
		
00:17:55 --> 00:17:56
			So I don't have to bother that.
		
00:17:56 --> 00:17:58
			So they have their own way of worshipping
		
00:17:58 --> 00:17:59
			through solitude.
		
00:18:00 --> 00:18:00
			So not for everybody.
		
00:18:02 --> 00:18:06
			The implantation of news in the ears is
		
00:18:06 --> 00:18:09
			like the implantation of seeds in the ground.
		
00:18:09 --> 00:18:12
			Which means once you hear something, your mind
		
00:18:12 --> 00:18:14
			and your heart is busy trying to follow
		
00:18:14 --> 00:18:16
			up on it, what happened to this.
		
00:18:16 --> 00:18:18
			So you keep kind of wondering what happened.
		
00:18:19 --> 00:18:20
			And as a result, you never really find
		
00:18:20 --> 00:18:23
			that peaceful nature and solitude because you're already
		
00:18:23 --> 00:18:24
			busy with the news.
		
00:18:24 --> 00:18:29
			Number eight, a solitary person should be content
		
00:18:29 --> 00:18:31
			with a simple lifestyle.
		
00:18:31 --> 00:18:35
			Otherwise, wanting a luxurious life will compel him
		
00:18:35 --> 00:18:37
			to mix with people.
		
00:18:37 --> 00:18:40
			Like if you want to have a nice,
		
00:18:40 --> 00:18:43
			beautiful meal every single day and wear the
		
00:18:43 --> 00:18:45
			best clothes and drive the best car and
		
00:18:45 --> 00:18:47
			this and that, that means you have to
		
00:18:47 --> 00:18:49
			get out and start earning money and working
		
00:18:49 --> 00:18:51
			and intermingling with people to be able to
		
00:18:51 --> 00:18:52
			acquire these things.
		
00:18:52 --> 00:18:55
			But if you want to go in complete
		
00:18:55 --> 00:18:56
			seclusion, you're going to have to reduce your
		
00:18:56 --> 00:18:57
			dependence on these dunya matters.
		
00:18:58 --> 00:19:01
			It doesn't mean to live in poverty, but
		
00:19:01 --> 00:19:04
			definitely not to aspire to live in this
		
00:19:04 --> 00:19:06
			kind of luxurious lifestyle.
		
00:19:06 --> 00:19:08
			So you have to accept to be in
		
00:19:08 --> 00:19:10
			a humble life.
		
00:19:10 --> 00:19:16
			Number nine, he should be patient, saboor, with
		
00:19:16 --> 00:19:19
			the annoyance that he encounters from people.
		
00:19:19 --> 00:19:22
			Now, so and that's, we explained already because
		
00:19:22 --> 00:19:23
			when intermingling with them, you deal with the
		
00:19:23 --> 00:19:26
			foolish, with someone who's rude and this, and
		
00:19:26 --> 00:19:28
			you need to be careful not to be
		
00:19:28 --> 00:19:29
			bothered by that.
		
00:19:30 --> 00:19:34
			Number 10, he must not listen when people
		
00:19:34 --> 00:19:37
			praise him about his solitude or when they
		
00:19:37 --> 00:19:41
			criticize him for not mixing with people because
		
00:19:41 --> 00:19:44
			that affects the heart and will make him
		
00:19:44 --> 00:19:48
			to stop for traveling on the road of
		
00:19:48 --> 00:19:49
			the afterlife.
		
00:19:49 --> 00:19:52
			How do you ensure that this doesn't bother
		
00:19:52 --> 00:19:52
			you?
		
00:19:53 --> 00:19:55
			You always need to check your heart and
		
00:19:55 --> 00:19:57
			making sure you're doing what you do with
		
00:19:57 --> 00:19:57
			ikhlas.
		
00:19:58 --> 00:20:01
			If your heart is sincere and you're truly,
		
00:20:01 --> 00:20:03
			genuinely doing it for the sake of Allah
		
00:20:03 --> 00:20:05
			subhanahu wa ta'ala, the praise of people
		
00:20:05 --> 00:20:07
			otherwise wouldn't bother you at all.
		
00:20:07 --> 00:20:10
			But if you're doing it for people and
		
00:20:10 --> 00:20:13
			then they criticize you, it's going to bother
		
00:20:14 --> 00:20:16
			or they overpraise you so you seek know
		
00:20:16 --> 00:20:18
			their pleasure by going out to be with
		
00:20:18 --> 00:20:19
			them so you can hear more of it.
		
00:20:20 --> 00:20:21
			So if you're doing it for the sake
		
00:20:21 --> 00:20:23
			of Allah subhanahu wa ta'ala, this should
		
00:20:23 --> 00:20:24
			not bother you at all.
		
00:20:24 --> 00:20:29
			Number 11, he should have a good companion
		
00:20:29 --> 00:20:33
			whom he relaxes with for some time to
		
00:20:33 --> 00:20:36
			take a break from the exertion of constant
		
00:20:36 --> 00:20:39
			worship because this will help him in regaining
		
00:20:39 --> 00:20:41
			strength for worshipping Allah.
		
00:20:41 --> 00:20:43
			How many companions do you need?
		
00:20:44 --> 00:20:45
			How many?
		
00:20:47 --> 00:20:49
			One good companion is enough.
		
00:20:54 --> 00:20:56
			The Prophet ﷺ says in the hadith, people
		
00:20:56 --> 00:20:58
			are like 100 camels.
		
00:20:58 --> 00:21:01
			They're all good maybe for food or whatever,
		
00:21:01 --> 00:21:01
			right?
		
00:21:01 --> 00:21:04
			But how many camels can you trust riding
		
00:21:04 --> 00:21:07
			through the desert that would take you through
		
00:21:07 --> 00:21:11
			the perils of the desert without being stranded?
		
00:21:12 --> 00:21:14
			So the same thing with your journey to
		
00:21:14 --> 00:21:17
			the afterlife in this dunya, you need a
		
00:21:17 --> 00:21:20
			companion, someone whom you can trust your life
		
00:21:20 --> 00:21:20
			to the akhirah with.
		
00:21:21 --> 00:21:22
			So how many you need?
		
00:21:22 --> 00:21:24
			If you can find somebody like this, that's
		
00:21:24 --> 00:21:24
			more than enough.
		
00:21:25 --> 00:21:26
			It's more than enough.
		
00:21:26 --> 00:21:29
			Someone you can break that solitude with just
		
00:21:29 --> 00:21:31
			alhamdulillah reminders and they will encourage you and
		
00:21:31 --> 00:21:32
			help you and support you.
		
00:21:33 --> 00:21:33
			One would be enough.
		
00:21:34 --> 00:21:40
			Number 12, patience in solitude cannot be attained
		
00:21:40 --> 00:21:46
			except by abandoning the hope of attaining or
		
00:21:46 --> 00:21:48
			the worldly things.
		
00:21:48 --> 00:21:50
			Basically, look, if you're going to need to
		
00:21:50 --> 00:21:52
			enjoy solitude, you're going to have to cut
		
00:21:52 --> 00:21:56
			all your desires and aspirations for the pleasure
		
00:21:56 --> 00:21:57
			of this dunya.
		
00:21:58 --> 00:22:00
			Because as long as your heart's still aspiring
		
00:22:00 --> 00:22:02
			to something you left behind, like you're coming
		
00:22:02 --> 00:22:05
			to seclusion and solitude and you keep thinking
		
00:22:05 --> 00:22:07
			about that nice beautiful cup of coffee you
		
00:22:07 --> 00:22:09
			drink every morning, for example, or I want
		
00:22:09 --> 00:22:12
			to drink this fizzy drink or this or
		
00:22:12 --> 00:22:12
			that.
		
00:22:12 --> 00:22:13
			If you're going to keep thinking about that
		
00:22:13 --> 00:22:15
			stuff in your solitude, you're not going to
		
00:22:15 --> 00:22:16
			enjoy it.
		
00:22:16 --> 00:22:18
			But if you go to solitude to cut
		
00:22:18 --> 00:22:21
			all those desires, to make sure that you
		
00:22:21 --> 00:22:23
			train and you discipline yourself, then that will
		
00:22:23 --> 00:22:24
			be beneficial inshallah.
		
00:22:25 --> 00:22:29
			His hope for worldly things cannot be abandoned
		
00:22:29 --> 00:22:36
			except by not having high hopes for a
		
00:22:36 --> 00:22:37
			long life.
		
00:22:38 --> 00:22:40
			When he wakes up in the morning, he
		
00:22:40 --> 00:22:43
			should realize that he could die before the
		
00:22:43 --> 00:22:44
			evening.
		
00:22:44 --> 00:22:47
			And when he reaches the evening, he should
		
00:22:47 --> 00:22:50
			realize that he could die before the morning.
		
00:22:50 --> 00:22:52
			And that's the path of the salaf, really.
		
00:22:56 --> 00:22:59
			If you wake up, don't hope for the
		
00:22:59 --> 00:22:59
			evening.
		
00:23:00 --> 00:23:02
			And if you go to sleep, don't hope
		
00:23:02 --> 00:23:02
			to wake up in the morning.
		
00:23:03 --> 00:23:04
			If you have that kind of attitude for
		
00:23:04 --> 00:23:08
			life, you will benefit from every breath, every
		
00:23:08 --> 00:23:09
			breath in your life.
		
00:23:09 --> 00:23:10
			Because this could be the last breath, this
		
00:23:10 --> 00:23:11
			could be the last moment for you.
		
00:23:12 --> 00:23:13
			Otherwise, if you always have hope to live
		
00:23:13 --> 00:23:15
			for next year, the year after, then you
		
00:23:15 --> 00:23:17
			will always procrastinate in doing the best you
		
00:23:17 --> 00:23:17
			could do.
		
00:23:17 --> 00:23:21
			In this matter, it will be easy for
		
00:23:21 --> 00:23:24
			him to be patient because he will be
		
00:23:24 --> 00:23:26
			dealing with one day at a time.
		
00:23:27 --> 00:23:29
			Point number 13.
		
00:23:30 --> 00:23:34
			He should constantly remember death, mawt, and the
		
00:23:34 --> 00:23:36
			loneliness of the grave, qabr.
		
00:23:37 --> 00:23:41
			Whenever his heart is saddened by loneliness, he
		
00:23:41 --> 00:23:45
			should be certain that if his remembrance and
		
00:23:45 --> 00:23:48
			knowledge of Allah did not produce in his
		
00:23:48 --> 00:23:51
			heart what comforts him, then he will not
		
00:23:51 --> 00:23:54
			be able to deal with loneliness after death.
		
00:23:55 --> 00:23:58
			And that if a person is comforted by
		
00:23:58 --> 00:24:03
			the remembrance and knowledge of Allah, death will
		
00:24:03 --> 00:24:04
			not remove that.
		
00:24:04 --> 00:24:08
			Because death does not remove the source of
		
00:24:08 --> 00:24:09
			comfort and knowledge.
		
00:24:10 --> 00:24:14
			As Allah stated with regards to the martyrs,
		
00:24:14 --> 00:24:16
			how do we learn in shaytan al rajim?
		
00:24:18 --> 00:24:25
			بَلْ أَحْيَانٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ Rather, they are
		
00:24:25 --> 00:24:28
			alive with their Lord, receiving provision.
		
00:24:28 --> 00:24:30
			So to explain this point quickly, inshallah, he
		
00:24:30 --> 00:24:33
			says, look, remembering death is obviously sunnah of
		
00:24:33 --> 00:24:34
			the Prophet ﷺ.
		
00:24:34 --> 00:24:36
			قَالَ صَلَى اللَّهَ سَلَامُ أَكْفِرُوا مِنْ ذِكْرِ هَذِ
		
00:24:36 --> 00:24:40
			مِنْ لَذَّاتٍ Keep remembering the destroyer of all
		
00:24:40 --> 00:24:42
			pleasures more frequently, meaning death.
		
00:24:43 --> 00:24:47
			And the whole idea of finding loneliness in
		
00:24:47 --> 00:24:49
			the heart because of remembering death or otherwise,
		
00:24:49 --> 00:24:54
			that's contrary to the believer's belief in death.
		
00:24:54 --> 00:24:56
			Because the Prophet ﷺ mentioned that this dunya
		
00:24:56 --> 00:24:57
			for the believer is what?
		
00:24:58 --> 00:24:58
			It's a prison.
		
00:24:59 --> 00:25:01
			And death will be a freedom for them
		
00:25:01 --> 00:25:04
			because it takes them out of the prison.
		
00:25:04 --> 00:25:06
			So if you believe that being in this
		
00:25:06 --> 00:25:10
			world is holding you back from being free
		
00:25:10 --> 00:25:13
			from all these restrictions, being with Allah ﷻ,
		
00:25:14 --> 00:25:15
			and you think about it the other way
		
00:25:15 --> 00:25:18
			around, finding death is going to bring loneliness,
		
00:25:18 --> 00:25:19
			you're going to be alone in the grave,
		
00:25:19 --> 00:25:20
			and so on.
		
00:25:20 --> 00:25:22
			That's not the proper knowledge of the ulema
		
00:25:22 --> 00:25:23
			or the believers.
		
00:25:24 --> 00:25:25
			As a believer, you know that if death
		
00:25:25 --> 00:25:28
			is a freedom from this dunya, it should
		
00:25:28 --> 00:25:30
			not cause you any discomfort.
		
00:25:31 --> 00:25:33
			It should actually cause you to feel comfort.
		
00:25:33 --> 00:25:37
			And that's why in the hadith or in
		
00:25:37 --> 00:25:39
			the statements that مَا ذُكُرَ الْمَوْتُ فِي شَيْءٍ
		
00:25:39 --> 00:25:42
			يَعْنِي فِي ضِيقٍ إِلَّا وَسَّعَهُ When someone is
		
00:25:42 --> 00:25:45
			going through difficulty and remember death, it gives
		
00:25:45 --> 00:25:46
			them a sense of relief.
		
00:25:47 --> 00:25:49
			Like just remembering death in times of difficulty,
		
00:25:49 --> 00:25:51
			it gives comfort and relief, subhanAllah.
		
00:25:51 --> 00:25:54
			وَلَا فِي سَعَةٍ إِلَّا ضَيَّقَهَا And when someone
		
00:25:54 --> 00:25:56
			is becoming right now more like thinking about
		
00:25:56 --> 00:25:59
			the expansion of life, and you remember death,
		
00:25:59 --> 00:26:01
			it constrates again back to you.
		
00:26:01 --> 00:26:04
			Like so you don't, you don't render with
		
00:26:04 --> 00:26:05
			your thoughts too much.
		
00:26:05 --> 00:26:06
			So it reminds you of the reality.
		
00:26:06 --> 00:26:10
			So the death, subhanAllah, remembering it as a
		
00:26:10 --> 00:26:13
			challenge is okay.
		
00:26:13 --> 00:26:15
			But having it as an obstacle can make
		
00:26:15 --> 00:26:17
			a person be desperate from even worshipping Allah
		
00:26:17 --> 00:26:18
			subhanahu wa ta'ala.
		
00:26:18 --> 00:26:19
			نعم Yes.
		
00:26:19 --> 00:26:23
			Everyone who is dedicated to Allah in fighting
		
00:26:23 --> 00:26:27
			his own self is a martyr, as was
		
00:26:27 --> 00:26:31
			stated by one companion, one companion who said,
		
00:26:31 --> 00:26:35
			we have come back from the smaller jihad
		
00:26:35 --> 00:26:36
			to the greater jihad.
		
00:26:36 --> 00:26:38
			So this is not hadith an-Nabi ﷺ.
		
00:26:39 --> 00:26:40
			It's a statement attribute to one of the
		
00:26:40 --> 00:26:43
			companions, although in terms of authenticity, the ulama,
		
00:26:43 --> 00:26:45
			they say is actually, as you can see
		
00:26:45 --> 00:26:47
			in the footnote, is very, very weak.
		
00:26:47 --> 00:26:47
			Very weak.
		
00:26:47 --> 00:26:49
			Because the true really greater jihad is what
		
00:26:49 --> 00:26:50
			a jama'ah.
		
00:26:50 --> 00:26:51
			It's in the battlefield, really.
		
00:26:52 --> 00:26:53
			Because people are sacrificing their life for the
		
00:26:53 --> 00:26:55
			sake of Allah subhanahu wa ta'ala.
		
00:26:55 --> 00:26:58
			But he says, at least he says, look
		
00:26:58 --> 00:27:03
			over here, remember that al-Mujahidun, when they
		
00:27:03 --> 00:27:04
			die, Allah subhanahu wa ta'ala says, they're
		
00:27:04 --> 00:27:05
			not dead.
		
00:27:05 --> 00:27:06
			They live a better life.
		
00:27:07 --> 00:27:08
			So the same thing.
		
00:27:08 --> 00:27:10
			Remembering death should give you that sense of
		
00:27:10 --> 00:27:11
			relief, inshaAllah wa ta'ala.
		
00:27:11 --> 00:27:13
			May Allah subhanahu wa ta'ala make that
		
00:27:13 --> 00:27:14
			path easy to all of us, ya rabbal
		
00:27:14 --> 00:27:14
			alameen.
		
00:27:15 --> 00:27:16
			So these were the 13 points I mentioned
		
00:27:16 --> 00:27:18
			in adab and the etiquette of being in
		
00:27:18 --> 00:27:19
			solitude.
		
00:27:19 --> 00:27:21
			So if anybody plans to do that, especially
		
00:27:21 --> 00:27:25
			in Ramadan, you might do, for example, temporary
		
00:27:25 --> 00:27:25
			solitude.
		
00:27:26 --> 00:27:27
			Or you could plan it in the last
		
00:27:27 --> 00:27:28
			10 nights of Ramadan.
		
00:27:29 --> 00:27:30
			What do we call that?
		
00:27:31 --> 00:27:31
			Itikaf.
		
00:27:32 --> 00:27:33
			If you plan to do it, make sure
		
00:27:33 --> 00:27:35
			to observe these rules, inshaAllah wa ta'ala,
		
00:27:35 --> 00:27:37
			so you can benefit from your itikaf fully.
		
00:27:38 --> 00:27:40
			And Allah subhanahu wa ta'ala give us
		
00:27:40 --> 00:27:42
			the ability to live until we go through
		
00:27:42 --> 00:27:44
			Ramadan, ya rabbal alameen, with ihsan.
		
00:27:45 --> 00:27:46
			May Allah subhanahu wa ta'ala give us
		
00:27:46 --> 00:27:48
			the reward for Lailatul Qadr, ya rabbal alameen.
		
00:27:48 --> 00:27:49
			Wallahu ta'ala alam.
		
00:27:52 --> 00:27:53
			Alright, bismillah.
		
00:27:53 --> 00:27:54
			So inshaAllah we move to the next book.
		
00:28:00 --> 00:28:02
			By the way, the next chapter in the
		
00:28:02 --> 00:28:03
			Book of Imam Abu Qudamah is what, do
		
00:28:03 --> 00:28:03
			you guys know?
		
00:28:04 --> 00:28:05
			The etiquette of traveling.
		
00:28:06 --> 00:28:07
			So if you plan any travels in the
		
00:28:07 --> 00:28:09
			summer, that's the best for you right now,
		
00:28:09 --> 00:28:09
			inshaAllah wa ta'ala.
		
00:28:15 --> 00:28:16
			You're going to read the hadith first, okay?
		
00:28:17 --> 00:28:17
			InshaAllah.
		
00:28:21 --> 00:28:23
			Alhamdulillah rabbil alameen, salallahu wasallam wa baraka anabiyyin
		
00:28:23 --> 00:28:25
			wa muhammadin wa ala alihi wa sahbihi wasallam
		
00:28:25 --> 00:28:27
			tasliman kathira thumma amma ba'd.
		
00:28:27 --> 00:28:30
			So we are still in hadith number 37.
		
00:28:30 --> 00:28:31
			Hadith number 37.
		
00:28:32 --> 00:28:34
			That will be on page 608.
		
00:29:11 --> 00:29:13
			bismillah wa alhamdulillah wa salatu wassalamu ala rasulillah.
		
00:29:14 --> 00:29:17
			Ibn Abbas radiallahu anhu narrated from the Messenger
		
00:29:17 --> 00:29:20
			of Allah ﷺ in that which he related
		
00:29:20 --> 00:29:21
			from his Lord.
		
00:29:21 --> 00:29:22
			Blessed is he and exalted.
		
00:29:22 --> 00:29:24
			Allah has written the good and bad actions,
		
00:29:25 --> 00:29:27
			then he explained that whoever intends to a
		
00:29:27 --> 00:29:29
			good action but does not do it, Allah
		
00:29:29 --> 00:29:31
			writes it down with himself as a complete
		
00:29:31 --> 00:29:32
			good action.
		
00:29:32 --> 00:29:34
			If he intends to do it and does
		
00:29:34 --> 00:29:36
			it, Allah writes it down with himself as
		
00:29:36 --> 00:29:38
			10 good actions up to 700 multiples of
		
00:29:38 --> 00:29:40
			it, up to many multiples of it.
		
00:29:40 --> 00:29:42
			If he intends to do a wrong action,
		
00:29:42 --> 00:29:43
			then does not do it.
		
00:29:43 --> 00:29:45
			Allah writes it down with himself as a
		
00:29:45 --> 00:29:46
			complete good action.
		
00:29:46 --> 00:29:47
			If he intends to do it and then
		
00:29:47 --> 00:29:49
			does it, Allah writes it down as a
		
00:29:49 --> 00:29:50
			single wrong action.
		
00:29:50 --> 00:29:51
			So we…
		
00:29:51 --> 00:29:53
			alhamdulillah we cover in this hadith, we said
		
00:29:53 --> 00:29:55
			that Imam Ibn Qudamah has four statements.
		
00:29:55 --> 00:29:57
			What are these statements, jama'a?
		
00:29:57 --> 00:30:02
			Doing good, doing bad, intending good, and intending
		
00:30:02 --> 00:30:02
			bad.
		
00:30:03 --> 00:30:05
			So we covered the first two, doing good
		
00:30:05 --> 00:30:05
			and doing bad.
		
00:30:05 --> 00:30:08
			If you guys remember, we said that what
		
00:30:08 --> 00:30:10
			is the base for doing good deed?
		
00:30:10 --> 00:30:11
			When you do something good, what is the
		
00:30:11 --> 00:30:12
			base reward for it?
		
00:30:13 --> 00:30:14
			Ten.
		
00:30:15 --> 00:30:17
			The base reward for good deeds always start
		
00:30:17 --> 00:30:18
			with ten, right?
		
00:30:18 --> 00:30:20
			But what about the multiplication beyond ten?
		
00:30:21 --> 00:30:22
			The multiplication beyond ten.
		
00:30:22 --> 00:30:25
			For what kind of good deeds that Imam
		
00:30:25 --> 00:30:28
			Ibn Qudamah, or Imam Rajab, he mentioned over
		
00:30:28 --> 00:30:28
			here.
		
00:30:28 --> 00:30:29
			Do you remember?
		
00:30:30 --> 00:30:31
			He said your good deeds will be multiplied
		
00:30:31 --> 00:30:33
			if there was what?
		
00:30:33 --> 00:30:34
			Infaq, spending.
		
00:30:35 --> 00:30:37
			What else that multiplies up more than ten?
		
00:30:39 --> 00:30:42
			Fasting, patience, as well, right?
		
00:30:42 --> 00:30:44
			Dua when you enter the market, he mentioned
		
00:30:44 --> 00:30:46
			some of these good deeds that will multiply
		
00:30:46 --> 00:30:47
			the reward.
		
00:30:47 --> 00:30:49
			Then he says, what is the reason why
		
00:30:49 --> 00:30:50
			this will be multiplied?
		
00:30:50 --> 00:30:52
			What could be the reason for that multiplication?
		
00:30:52 --> 00:30:53
			He mentioned a few things.
		
00:30:53 --> 00:30:54
			One of them he says what?
		
00:30:55 --> 00:31:01
			The quality of your Islam, how sincere you
		
00:31:01 --> 00:31:02
			are, right?
		
00:31:02 --> 00:31:04
			And then the value of the deed itself,
		
00:31:04 --> 00:31:05
			among other things that he mentioned.
		
00:31:06 --> 00:31:09
			Then we start talking about the sayyidat, doing
		
00:31:09 --> 00:31:09
			bad.
		
00:31:10 --> 00:31:14
			So the base sayyidah, or actually the compensation
		
00:31:14 --> 00:31:15
			for that, would be what?
		
00:31:16 --> 00:31:16
			One.
		
00:31:17 --> 00:31:17
			That's the base.
		
00:31:18 --> 00:31:18
			It would be one.
		
00:31:18 --> 00:31:18
			One.
		
00:31:18 --> 00:31:22
			However, can the sin vary in terms of
		
00:31:22 --> 00:31:22
			magnitude?
		
00:31:23 --> 00:31:24
			Of course.
		
00:31:24 --> 00:31:28
			So sometimes it gets actually magnified because of
		
00:31:28 --> 00:31:28
			the time.
		
00:31:29 --> 00:31:29
			Like what?
		
00:31:30 --> 00:31:31
			What time we're talking about?
		
00:31:32 --> 00:31:36
			Hajj, for example, the four months, in terms
		
00:31:36 --> 00:31:38
			of place, like what?
		
00:31:39 --> 00:31:42
			Al-Haram in Mecca, for example, right?
		
00:31:42 --> 00:31:44
			And sometimes he says because of the perpetrator
		
00:31:44 --> 00:31:45
			of the sin.
		
00:31:45 --> 00:31:46
			Like what?
		
00:31:47 --> 00:31:51
			Scholars, ulema, versus you know, masses, the anbiya
		
00:31:51 --> 00:31:52
			and others and so on.
		
00:31:52 --> 00:31:53
			So he mentioned these things.
		
00:31:53 --> 00:31:54
			And inshallah tonight, bin Allah azzawajal, we will
		
00:31:54 --> 00:31:56
			continue with the third type.
		
00:31:57 --> 00:31:58
			And that is intended good.
		
00:31:59 --> 00:32:02
			Not doing it, just have the intention to
		
00:32:02 --> 00:32:02
			do something good.
		
00:32:02 --> 00:32:03
			Now.
		
00:32:04 --> 00:32:07
			In the name of Allah, the author of
		
00:32:07 --> 00:32:09
			Rahimahullah continues, he's saying the two of them
		
00:32:09 --> 00:32:11
			are equal in reward, has been interpreted to
		
00:32:11 --> 00:32:13
			mean equality in the original reward for the
		
00:32:13 --> 00:32:14
			action.
		
00:32:14 --> 00:32:16
			We're reading the third type, right?
		
00:32:18 --> 00:32:20
			And the third type is to intend good
		
00:32:20 --> 00:32:20
			actions.
		
00:32:20 --> 00:32:21
			Go ahead.
		
00:32:21 --> 00:32:23
			The third type is to intend good actions
		
00:32:23 --> 00:32:26
			so that then a complete good action is
		
00:32:26 --> 00:32:28
			recorded, even if one did not do it,
		
00:32:28 --> 00:32:30
			as in the hadith of Ibn Abbas and
		
00:32:30 --> 00:32:31
			others, and in the hadith of Abu Hurayra,
		
00:32:32 --> 00:32:34
			which Muslim narrated, as we have seen previously,
		
00:32:34 --> 00:32:36
			if my slave discusses doing a good action,
		
00:32:36 --> 00:32:38
			then I write it down for him as
		
00:32:38 --> 00:32:38
			a good action.
		
00:32:38 --> 00:32:41
			The apparent meaning is that what is meant
		
00:32:41 --> 00:32:44
			by discussing is to discuss inwardly with oneself,
		
00:32:44 --> 00:32:45
			and that is intention.
		
00:32:46 --> 00:32:47
			So what he says here, he's going to
		
00:32:47 --> 00:32:50
			explain right now, what is the meaning of
		
00:32:50 --> 00:32:52
			intending to do a good deed?
		
00:32:52 --> 00:32:54
			He says, qal hadithun nafs yaqsud biha alham.
		
00:32:55 --> 00:32:57
			It's not just talking to yourself about doing
		
00:32:57 --> 00:32:57
			something.
		
00:32:58 --> 00:33:00
			No, he said, no, it's the appropriate meaning
		
00:33:00 --> 00:33:01
			for that is that it means to discussing
		
00:33:01 --> 00:33:04
			it with yourself, meaning there is a serious
		
00:33:04 --> 00:33:08
			intention or process in intending to do something.
		
00:33:08 --> 00:33:10
			Not just a thought, passing thought.
		
00:33:10 --> 00:33:11
			It's more than that, he says.
		
00:33:12 --> 00:33:13
			That's what he's going to explain right now.
		
00:33:14 --> 00:33:16
			There is a hadith of Ibn Fatik, whoever
		
00:33:16 --> 00:33:18
			intends to do a good action but does
		
00:33:18 --> 00:33:20
			not do it, and Allah knows that his
		
00:33:20 --> 00:33:22
			heart was attached to it and was eager
		
00:33:22 --> 00:33:22
			to do it.
		
00:33:22 --> 00:33:24
			And that's the most important point.
		
00:33:25 --> 00:33:28
			And Allah knows that his heart was attached
		
00:33:28 --> 00:33:29
			to it, clunging to it.
		
00:33:29 --> 00:33:29
			Right?
		
00:33:29 --> 00:33:29
			Yes.
		
00:33:30 --> 00:33:31
			Then it is written as a good action
		
00:33:31 --> 00:33:32
			for him.
		
00:33:32 --> 00:33:34
			This shows that what is meant by intention
		
00:33:34 --> 00:33:42
			is persevering resolve accompanied by eager desire to
		
00:33:42 --> 00:33:42
			do the action.
		
00:33:42 --> 00:33:44
			So it's not just a passing thought.
		
00:33:44 --> 00:33:47
			No, there's persevering resolve, the azeema in the
		
00:33:47 --> 00:33:48
			Arabic language.
		
00:33:48 --> 00:33:51
			There's azeema, like really serious resolve to do
		
00:33:51 --> 00:33:52
			something.
		
00:33:52 --> 00:33:55
			And, of course, you're very eager and you're
		
00:33:55 --> 00:33:57
			desiring to accomplish that.
		
00:33:57 --> 00:33:58
			It's not just, you know, a passing thought.
		
00:33:58 --> 00:34:01
			And not merely the occurrence of the thought,
		
00:34:01 --> 00:34:04
			which is then undone without resolve or perseverance.
		
00:34:04 --> 00:34:06
			So why is that so important?
		
00:34:06 --> 00:34:08
			Having that resolve, the strong resolve to do
		
00:34:08 --> 00:34:09
			something.
		
00:34:09 --> 00:34:10
			How valuable that is.
		
00:34:10 --> 00:34:11
			He's going to speak about the importance of
		
00:34:11 --> 00:34:11
			the niyyah.
		
00:34:12 --> 00:34:14
			Abu al-Darda said, whoever goes to bed
		
00:34:14 --> 00:34:16
			intending to pray at night and then his
		
00:34:16 --> 00:34:18
			eyes overcome him and sleep until he wakes
		
00:34:18 --> 00:34:21
			up, then what he intended is written for
		
00:34:21 --> 00:34:22
			him.
		
00:34:22 --> 00:34:24
			It has been narrated from him as a
		
00:34:24 --> 00:34:25
			marfur hadith.
		
00:34:26 --> 00:34:27
			These are the words of Abu al-Darda,
		
00:34:28 --> 00:34:29
			but some they say this from the Prophet
		
00:34:29 --> 00:34:30
			ﷺ.
		
00:34:30 --> 00:34:32
			However, it's al-mahfudu or maqoof, basically the
		
00:34:32 --> 00:34:33
			words of Abu al-Darda.
		
00:34:33 --> 00:34:35
			What that means, if you would like to
		
00:34:35 --> 00:34:38
			get their word for qiyam, even if you
		
00:34:38 --> 00:34:40
			don't wake up for tahajjud, for example, what
		
00:34:40 --> 00:34:40
			does that mean?
		
00:34:40 --> 00:34:43
			Just going to your bed saying, inshallah I
		
00:34:43 --> 00:34:44
			will wake up for tahajjud, and you go
		
00:34:44 --> 00:34:46
			to sleep wishing not to wake up, right?
		
00:34:47 --> 00:34:48
			Because you want to get their word for
		
00:34:48 --> 00:34:50
			not doing it just because you're intending it.
		
00:34:50 --> 00:34:51
			That doesn't work like this azeema.
		
00:34:51 --> 00:34:54
			No, you made all the effort, a possible
		
00:34:54 --> 00:34:54
			effort.
		
00:34:55 --> 00:34:57
			You put your alarms, you make sure to
		
00:34:57 --> 00:34:59
			go to sleep early, you did everything in
		
00:34:59 --> 00:35:01
			your power with the intention to wake up
		
00:35:01 --> 00:35:03
			for tahajjud and then subhanallah you didn't wake
		
00:35:03 --> 00:35:03
			up.
		
00:35:04 --> 00:35:05
			And that's when you actually get the reward
		
00:35:05 --> 00:35:07
			for it even though you didn't do it.
		
00:35:07 --> 00:35:09
			But just because you said, inshallah I'll wake
		
00:35:09 --> 00:35:11
			up for tahajjud and you slept two hours
		
00:35:11 --> 00:35:11
			before fajr azeema.
		
00:35:12 --> 00:35:13
			How is that going to be possible?
		
00:35:14 --> 00:35:16
			Now, let's move on to the next point
		
00:35:16 --> 00:35:17
			inshallah wa ta'ala.
		
00:35:21 --> 00:35:22
			A man used to go around with people
		
00:35:22 --> 00:35:24
			of knowledge saying, who will show me an
		
00:35:24 --> 00:35:26
			action that I will unceasingly do for the
		
00:35:26 --> 00:35:28
			sake of Allah because I do not like
		
00:35:28 --> 00:35:30
			for an hour of the night or the
		
00:35:30 --> 00:35:32
			day to pass me by without doing something
		
00:35:32 --> 00:35:33
			for the sake of Allah.
		
00:35:33 --> 00:35:34
			Exalted is he.
		
00:35:34 --> 00:35:36
			So someone said to him, you have found
		
00:35:36 --> 00:35:37
			what you desire.
		
00:35:37 --> 00:35:38
			Do good actions as long as you are
		
00:35:38 --> 00:35:38
			able.
		
00:35:39 --> 00:35:41
			And when you cease or give them up,
		
00:35:41 --> 00:35:43
			then intend to do them because the one
		
00:35:43 --> 00:35:45
			who intends to do good actions is just
		
00:35:45 --> 00:35:46
			the same as the one who does them.
		
00:35:46 --> 00:35:48
			So this man, he was walking around among
		
00:35:48 --> 00:35:49
			the ulema.
		
00:35:49 --> 00:35:50
			He says, can you tell me something I
		
00:35:50 --> 00:35:52
			can do to keep me, inshallah, always engaged
		
00:35:52 --> 00:35:52
			in ibadah and ta'a?
		
00:35:53 --> 00:35:54
			They said, we got you.
		
00:35:54 --> 00:35:56
			The best thing you could do is to
		
00:35:56 --> 00:35:58
			be always with the intention to do good.
		
00:35:59 --> 00:36:00
			That's the best ibadah you could do.
		
00:36:01 --> 00:36:03
			You to be always in the intention to
		
00:36:03 --> 00:36:03
			do good.
		
00:36:04 --> 00:36:06
			Whether you're walking, you're talking, you're going home,
		
00:36:06 --> 00:36:09
			you're sitting down, always have a good intention
		
00:36:09 --> 00:36:10
			to do something good.
		
00:36:10 --> 00:36:10
			Like what?
		
00:36:11 --> 00:36:12
			Having the intention to always be on wudu.
		
00:36:12 --> 00:36:14
			Having the intention to fast tomorrow as Thursday.
		
00:36:14 --> 00:36:16
			Having the intention, inshallah wa ta'ala, to
		
00:36:16 --> 00:36:17
			make tahajjud tonight.
		
00:36:17 --> 00:36:19
			Like always having hamm.
		
00:36:20 --> 00:36:21
			In the Arabic language, it's called al-hamm,
		
00:36:21 --> 00:36:23
			which means the resolve and the azeema.
		
00:36:23 --> 00:36:27
			That's why the Prophet ﷺ says, Asdaqul asma',
		
00:36:27 --> 00:36:30
			among the most truthful names for human beings,
		
00:36:30 --> 00:36:30
			is what?
		
00:36:32 --> 00:36:32
			Hammam.
		
00:36:33 --> 00:36:34
			With the ha, not the ha'a, jama
		
00:36:34 --> 00:36:35
			'a.
		
00:36:37 --> 00:36:37
			Hammam.
		
00:36:38 --> 00:36:39
			So he says hammam, which means the one
		
00:36:39 --> 00:36:44
			who constantly engaging in hamm, which means eager.
		
00:36:45 --> 00:36:48
			That's kind of persevering desire or resolve to
		
00:36:48 --> 00:36:49
			do.
		
00:36:49 --> 00:36:51
			So if you can keep your heart engaged
		
00:36:51 --> 00:36:54
			in desiring to do something good, you won't
		
00:36:54 --> 00:36:57
			miss a moment of reward, even though you
		
00:36:57 --> 00:36:59
			might not be engaging in that ibadah itself.
		
00:37:00 --> 00:37:03
			Whoever couples word and exertion of energy with
		
00:37:03 --> 00:37:05
			his intention, then the reward is more certain,
		
00:37:05 --> 00:37:07
			and he will reach to do the action,
		
00:37:07 --> 00:37:10
			as Abu Kabsha narrated from the Prophet ﷺ.
		
00:37:10 --> 00:37:12
			Remember this hadith, hadith Abu Kabsha, that's coming
		
00:37:12 --> 00:37:12
			right now.
		
00:37:13 --> 00:37:15
			This is basically, it's all about in order
		
00:37:15 --> 00:37:18
			for the reward to be completely established, then
		
00:37:18 --> 00:37:20
			it's always better to couple your intention with
		
00:37:20 --> 00:37:20
			an action.
		
00:37:20 --> 00:37:23
			Then he said, The world is for four
		
00:37:23 --> 00:37:23
			types.
		
00:37:23 --> 00:37:25
			A slave whom Allah has provided with property
		
00:37:25 --> 00:37:28
			and knowledge, and in that he has taqwa
		
00:37:28 --> 00:37:30
			of his Lord, and by it he unites
		
00:37:30 --> 00:37:32
			his ties of kinship, and he knows the
		
00:37:32 --> 00:37:33
			due that Allah has owed in it.
		
00:37:34 --> 00:37:35
			This is the best of ranks.
		
00:37:36 --> 00:37:38
			So this person has knowledge, has money.
		
00:37:38 --> 00:37:41
			He's using his money and knowledge in benefiting
		
00:37:41 --> 00:37:42
			others and benefiting himself.
		
00:37:42 --> 00:37:44
			So that's the best of the people.
		
00:37:44 --> 00:37:46
			Then there is a slave whom Allah has
		
00:37:46 --> 00:37:48
			provided with knowledge, but He has not provided
		
00:37:48 --> 00:37:49
			him with property.
		
00:37:49 --> 00:37:51
			Nevertheless, He is true in His intention, saying,
		
00:37:52 --> 00:37:53
			If only I had property, then I would
		
00:37:53 --> 00:37:55
			have done the deeds of so and so,
		
00:37:55 --> 00:37:57
			and so it is according to His intention,
		
00:37:57 --> 00:37:59
			and the reward of these two is equal.
		
00:37:59 --> 00:38:00
			Equal in terms of what?
		
00:38:01 --> 00:38:01
			Everything?
		
00:38:02 --> 00:38:03
			The multiplication?
		
00:38:04 --> 00:38:05
			We're going to see that Ibn Rajab, he
		
00:38:05 --> 00:38:07
			says, their reward is equal with what?
		
00:38:08 --> 00:38:09
			With the base reward.
		
00:38:10 --> 00:38:11
			But the multiplication goes to who?
		
00:38:12 --> 00:38:13
			The one who does it.
		
00:38:14 --> 00:38:16
			Otherwise, if they're both at the same level,
		
00:38:16 --> 00:38:18
			subhanAllah, that's a great deal, right?
		
00:38:19 --> 00:38:22
			But no, they're equal in the base of
		
00:38:22 --> 00:38:24
			the reward, but not the multiplication.
		
00:38:24 --> 00:38:27
			Then there is a slave whom Allah provides
		
00:38:27 --> 00:38:28
			with property, but He does not provide him
		
00:38:28 --> 00:38:31
			with knowledge, and who undertakes to use his
		
00:38:31 --> 00:38:34
			property without knowledge, and does not have taqwa
		
00:38:34 --> 00:38:35
			of his Lord in it, nor does he
		
00:38:35 --> 00:38:37
			unite ties of kinship with it, nor does
		
00:38:37 --> 00:38:39
			he recognize the du'a of Allah in
		
00:38:39 --> 00:38:40
			it, and this is one of the foulest
		
00:38:40 --> 00:38:41
			of stations.
		
00:38:41 --> 00:38:44
			So this person has money but doesn't have
		
00:38:44 --> 00:38:44
			ilm.
		
00:38:45 --> 00:38:47
			He uses that money, astaghfirullah, in that which
		
00:38:47 --> 00:38:49
			is displeasing to Allah subhanahu wa ta'ala.
		
00:38:49 --> 00:38:50
			And that's the worst of the categories.
		
00:38:51 --> 00:38:52
			And then?
		
00:38:52 --> 00:38:53
			Then there is a slave whom Allah does
		
00:38:53 --> 00:38:56
			not provide with property or knowledge, and He
		
00:38:56 --> 00:38:57
			says, If only I had property, I would
		
00:38:57 --> 00:38:59
			definitely use it the way that so-and
		
00:38:59 --> 00:39:01
			-so does, the man who has property but
		
00:39:01 --> 00:39:03
			no knowledge, and so they are equal in
		
00:39:03 --> 00:39:04
			their criminal burden.
		
00:39:04 --> 00:39:05
			In the same way.
		
00:39:05 --> 00:39:08
			Not with the magnitude, but at least in
		
00:39:08 --> 00:39:10
			intending, if He could, to do something wrong,
		
00:39:10 --> 00:39:12
			they will share the same issue here.
		
00:39:13 --> 00:39:15
			So how an intention can equate an action
		
00:39:15 --> 00:39:15
			and reward?
		
00:39:15 --> 00:39:16
			He's saying?
		
00:39:16 --> 00:39:17
			He's saying the two of them are equal
		
00:39:17 --> 00:39:20
			in reward and interpreted to mean equality in
		
00:39:20 --> 00:39:22
			the original reward for the action rather than
		
00:39:22 --> 00:39:25
			for the multiplication of rewards, because the multiplication
		
00:39:25 --> 00:39:27
			of rewards is particularly for someone who actually
		
00:39:27 --> 00:39:30
			does the action rather than merely intending it
		
00:39:30 --> 00:39:31
			but not doing it.
		
00:39:31 --> 00:39:33
			Because if they were to be equal in
		
00:39:33 --> 00:39:36
			every respect, there would be recorded ten good
		
00:39:36 --> 00:39:38
			actions for the person who intended a good
		
00:39:38 --> 00:39:40
			action but did not do it, which contradicts
		
00:39:40 --> 00:39:41
			all of the texts.
		
00:39:42 --> 00:39:43
			And that's very clear.
		
00:39:43 --> 00:39:44
			Let's move on to the next point, inshaAllah
		
00:39:44 --> 00:39:44
			ta'ala.
		
00:39:45 --> 00:39:45
			Number four.
		
00:39:45 --> 00:39:47
			The fourth type is to have an intention
		
00:39:47 --> 00:39:49
			to do wrong actions but without acting on
		
00:39:49 --> 00:39:50
			the intention.
		
00:39:50 --> 00:39:51
			So he's going to explain right now with
		
00:39:51 --> 00:39:54
			a little bit more details, intending doing wrong,
		
00:39:54 --> 00:39:56
			intending evil, intending bad.
		
00:39:56 --> 00:39:58
			Not doing it, but intending it.
		
00:39:59 --> 00:40:01
			And then he would talk about if someone
		
00:40:01 --> 00:40:05
			decides to leave it, intending to do bad,
		
00:40:05 --> 00:40:08
			but not doing it, we will get the
		
00:40:08 --> 00:40:09
			reward for that.
		
00:40:09 --> 00:40:11
			But what about leaving it for...
		
00:40:11 --> 00:40:15
			What are the circumstances for leaving that intention?
		
00:40:15 --> 00:40:18
			He's going to mention four different scenarios here.
		
00:40:18 --> 00:40:18
			Number one.
		
00:40:21 --> 00:40:22
			Go ahead.
		
00:40:25 --> 00:40:28
			There is in the hadith of Ibn Abbas
		
00:40:28 --> 00:40:29
			that it is recorded for the person as
		
00:40:29 --> 00:40:31
			a complete good action.
		
00:40:32 --> 00:40:33
			Similarly, in the hadith of Abu Hurairah and
		
00:40:33 --> 00:40:35
			others, there is that it is recorded as
		
00:40:35 --> 00:40:36
			a good action.
		
00:40:36 --> 00:40:38
			In the hadith of Abu Hurairah, he said,
		
00:40:38 --> 00:40:39
			he only gave it up for my sake,
		
00:40:40 --> 00:40:40
			meaning because of me.
		
00:40:40 --> 00:40:43
			This shows that what is meant is someone
		
00:40:43 --> 00:40:44
			who is able to do that act of
		
00:40:44 --> 00:40:47
			disobedience, which he intends, but who gives it
		
00:40:47 --> 00:40:48
			up for the sake of Allah, exalted is
		
00:40:48 --> 00:40:48
			He.
		
00:40:49 --> 00:40:52
			So the first category, the first scenario, someone
		
00:40:52 --> 00:40:54
			who intends to do something bad and they
		
00:40:54 --> 00:40:55
			are capable of doing it.
		
00:40:55 --> 00:40:57
			They have the resources, the energy, the time,
		
00:40:57 --> 00:41:00
			the ability, but then they decided not to
		
00:41:00 --> 00:41:01
			do it for the sake of Allah subhanahu
		
00:41:01 --> 00:41:02
			wa ta'ala.
		
00:41:02 --> 00:41:05
			That person definitely would be of the highest
		
00:41:05 --> 00:41:07
			rank in these categories.
		
00:41:07 --> 00:41:09
			Because the person left it for the sake
		
00:41:09 --> 00:41:10
			of Allah subhanahu wa ta'ala.
		
00:41:11 --> 00:41:13
			That is the one for sure going to
		
00:41:13 --> 00:41:13
			get their reward.
		
00:41:13 --> 00:41:14
			There is no doubt?
		
00:41:14 --> 00:41:15
			There is no doubt that this is written
		
00:41:15 --> 00:41:18
			down for him as a good action because
		
00:41:18 --> 00:41:21
			his giving up the act of disobedience for
		
00:41:21 --> 00:41:23
			this purpose is a right action.
		
00:41:23 --> 00:41:25
			The second scenario right now, giving it up
		
00:41:25 --> 00:41:25
			for what?
		
00:41:27 --> 00:41:28
			Yes, go ahead.
		
00:41:28 --> 00:41:30
			As for someone who intends an act of
		
00:41:30 --> 00:41:33
			disobedience and gives it up for fear of
		
00:41:33 --> 00:41:33
			people.
		
00:41:33 --> 00:41:35
			So the second scenario is what?
		
00:41:35 --> 00:41:36
			Leaving it up for what?
		
00:41:36 --> 00:41:38
			Out of fear of the people, not Allah
		
00:41:38 --> 00:41:38
			subhanahu wa ta'ala.
		
00:41:39 --> 00:41:41
			Fear of embarrassment, what if they catch me,
		
00:41:41 --> 00:41:42
			what if this, what if that.
		
00:41:42 --> 00:41:44
			So leaving it out of fear of the
		
00:41:44 --> 00:41:44
			people.
		
00:41:44 --> 00:41:44
			Yes.
		
00:41:45 --> 00:41:46
			Or as an act of showing off to
		
00:41:46 --> 00:41:48
			them, then some say that he is punished
		
00:41:48 --> 00:41:50
			for giving it up with this intention because
		
00:41:50 --> 00:41:52
			giving priority to fear of people over the
		
00:41:52 --> 00:41:54
			fear of Allah is haram.
		
00:41:54 --> 00:41:56
			Similarly, the intention of showing off to people
		
00:41:56 --> 00:41:57
			is haram.
		
00:41:57 --> 00:41:58
			So if it is coupled with giving up
		
00:41:58 --> 00:42:00
			the act of disobedience for the sake of
		
00:42:00 --> 00:42:02
			it showing off, then he is punished for
		
00:42:02 --> 00:42:03
			this type of giving up.
		
00:42:03 --> 00:42:06
			So this is basically the first opinion among
		
00:42:06 --> 00:42:07
			the ulema.
		
00:42:07 --> 00:42:08
			They say, look, this person is going to
		
00:42:08 --> 00:42:11
			be punished because he had the intention, he
		
00:42:11 --> 00:42:13
			left it, not for Allah subhanahu wa ta
		
00:42:13 --> 00:42:13
			'ala.
		
00:42:13 --> 00:42:15
			That's even a bigger offense.
		
00:42:15 --> 00:42:17
			It's a bigger offense to leave it for
		
00:42:17 --> 00:42:19
			the sake of the people, not for the
		
00:42:19 --> 00:42:20
			fear of Allah subhanahu wa ta'ala.
		
00:42:20 --> 00:42:20
			Yes.
		
00:42:33 --> 00:42:35
			Like he said, it's worse.
		
00:42:36 --> 00:42:39
			Leaving it because of the people, that's worse
		
00:42:39 --> 00:42:39
			than doing it.
		
00:42:40 --> 00:42:42
			Because doing it is just a sin.
		
00:42:42 --> 00:42:45
			But leaving it for the people, that's close
		
00:42:45 --> 00:42:47
			even to shirk, which is a higher sin
		
00:42:47 --> 00:42:48
			in that regard.
		
00:42:48 --> 00:42:48
			Yes.
		
00:42:48 --> 00:42:51
			And he mentioned some things and he said,
		
00:42:51 --> 00:42:53
			your fear of the wind when it moves
		
00:42:53 --> 00:42:55
			the curtain over your door and you are
		
00:42:55 --> 00:42:57
			involved in doing wrong while your heart does
		
00:42:57 --> 00:42:59
			not palpitate from the gaze of Allah towards
		
00:42:59 --> 00:43:01
			you is worse than the wrong action itself
		
00:43:01 --> 00:43:02
			when you do it.
		
00:43:02 --> 00:43:03
			May Allah subhanahu wa ta'ala protect us
		
00:43:03 --> 00:43:04
			from this, O Lord of the worlds.
		
00:43:04 --> 00:43:05
			Look what Al-Fudayl Ibn Iyad says about
		
00:43:05 --> 00:43:06
			this.
		
00:43:11 --> 00:43:15
			And that is very clear.
		
00:43:16 --> 00:43:18
			Again, when you commit a sin, that's a
		
00:43:18 --> 00:43:19
			sin.
		
00:43:19 --> 00:43:21
			But when you go and you leave it
		
00:43:21 --> 00:43:23
			because of the people, now you regard these
		
00:43:23 --> 00:43:24
			people more than Allah subhanahu wa ta'ala.
		
00:43:25 --> 00:43:26
			That in itself is a major sin.
		
00:43:26 --> 00:43:27
			That's almost like a shirk.
		
00:43:27 --> 00:43:28
			So very careful.
		
00:43:28 --> 00:43:29
			Be careful with that.
		
00:43:29 --> 00:43:30
			Now, the third scenario.
		
00:43:49 --> 00:43:51
			As long as they do not talk about
		
00:43:51 --> 00:43:51
			it or act.
		
00:43:51 --> 00:43:54
			So he says now, this scenario, someone leaving
		
00:43:54 --> 00:43:58
			it, not because they wanted to leave, to
		
00:43:58 --> 00:44:00
			leave it or give it up, is that
		
00:44:00 --> 00:44:01
			they couldn't do it.
		
00:44:02 --> 00:44:04
			Like you missed the flight, for example.
		
00:44:04 --> 00:44:07
			Or you missed the show.
		
00:44:07 --> 00:44:09
			Or like someone was intending to watch something
		
00:44:09 --> 00:44:11
			or someone was intending to leave somewhere and
		
00:44:11 --> 00:44:12
			they couldn't do it because they missed the
		
00:44:12 --> 00:44:13
			flight, they got sick, whatever that is.
		
00:44:14 --> 00:44:16
			So their intention was still there.
		
00:44:16 --> 00:44:18
			Like if they were healthy and they were
		
00:44:18 --> 00:44:19
			able to catch the flight or whatever that
		
00:44:19 --> 00:44:22
			is, they probably could have actually done it.
		
00:44:22 --> 00:44:24
			So the first thing he mentioned over here
		
00:44:24 --> 00:44:27
			is that there are people that would be
		
00:44:27 --> 00:44:28
			punished for it.
		
00:44:28 --> 00:44:30
			Now, punished because of what?
		
00:44:30 --> 00:44:31
			That's where the argument is going to come
		
00:44:31 --> 00:44:31
			next.
		
00:44:32 --> 00:44:33
			Are they going to be punished because of
		
00:44:33 --> 00:44:35
			just intending it?
		
00:44:35 --> 00:44:36
			Intending it.
		
00:44:36 --> 00:44:39
			And they couldn't do it because the circumstances
		
00:44:39 --> 00:44:40
			were against it?
		
00:44:40 --> 00:44:42
			Or are they going to be punished because
		
00:44:42 --> 00:44:44
			they were already doing some action?
		
00:44:45 --> 00:44:47
			What actions were they doing?
		
00:44:47 --> 00:44:51
			Like, for example, preparing their bag, making their
		
00:44:51 --> 00:44:53
			lunch box, whatever that is.
		
00:44:53 --> 00:44:56
			Like some other actions that would help them
		
00:44:56 --> 00:44:58
			accomplish the thing they were about to do.
		
00:44:59 --> 00:45:00
			They didn't do it.
		
00:45:00 --> 00:45:02
			So they didn't travel to that city where
		
00:45:02 --> 00:45:04
			they're planning to do some astaghfirullah haram things
		
00:45:04 --> 00:45:05
			over there.
		
00:45:05 --> 00:45:07
			But they put the bag together and they
		
00:45:07 --> 00:45:09
			prepared their money for it and all the
		
00:45:09 --> 00:45:11
			stuff, but they did not commit the sin
		
00:45:11 --> 00:45:11
			itself.
		
00:45:11 --> 00:45:13
			So he says, are they going to be
		
00:45:13 --> 00:45:15
			punished because of the preparation, which is an
		
00:45:15 --> 00:45:15
			action?
		
00:45:16 --> 00:45:17
			Or are they going to be punished because
		
00:45:17 --> 00:45:19
			they only had the intention to do it
		
00:45:19 --> 00:45:21
			and the evidence for that was the action
		
00:45:21 --> 00:45:21
			itself?
		
00:45:21 --> 00:45:22
			That's where the argument is going to be
		
00:45:22 --> 00:45:22
			now.
		
00:45:43 --> 00:45:45
			So even though he basically didn't kill him,
		
00:45:45 --> 00:45:46
			he was the one who was murdered or
		
00:45:46 --> 00:45:48
			killed, but he has in his hand the
		
00:45:48 --> 00:45:50
			sword to fight the other person with the
		
00:45:50 --> 00:45:51
			intention of killing that individual.
		
00:45:51 --> 00:45:53
			So they're both going to share the sin.
		
00:46:12 --> 00:46:13
			The hadith in which a man says, if
		
00:46:13 --> 00:46:15
			only I had wealth, then I would have
		
00:46:15 --> 00:46:19
			done with it that which so and so
		
00:46:19 --> 00:46:21
			did, referring to someone who disobeyed Allah with
		
00:46:21 --> 00:46:22
			his property.
		
00:46:22 --> 00:46:24
			And so he said they're both equal in
		
00:46:24 --> 00:46:25
			their criminal burden.
		
00:46:25 --> 00:46:27
			So he said in regards to that individual,
		
00:46:27 --> 00:46:29
			as the Prophet ﷺ says, as long as
		
00:46:29 --> 00:46:32
			it's an intention, he didn't say anything about
		
00:46:32 --> 00:46:32
			it.
		
00:46:32 --> 00:46:34
			He said, the ulama, they say they will
		
00:46:34 --> 00:46:34
			be punished.
		
00:46:35 --> 00:46:37
			They'll be punished simply because they had the
		
00:46:37 --> 00:46:38
			intention in their hearts to do it even
		
00:46:38 --> 00:46:39
			if they were unable to do it.
		
00:46:39 --> 00:46:41
			The other opinion right now, some later scholars,
		
00:46:41 --> 00:46:54
			they say, So
		
00:46:54 --> 00:46:55
			what does that mean?
		
00:46:55 --> 00:46:58
			He says, look, if the talking itself was
		
00:46:58 --> 00:47:02
			not a sin of its own accord, then
		
00:47:02 --> 00:47:04
			according to the first opinion, he is still
		
00:47:04 --> 00:47:05
			punished.
		
00:47:05 --> 00:47:07
			According to the second opinion, no, this person
		
00:47:07 --> 00:47:08
			would not be punished.
		
00:47:08 --> 00:47:10
			Like for example, somebody says, you know, tomorrow
		
00:47:10 --> 00:47:11
			I'm going to go to Las Vegas and
		
00:47:11 --> 00:47:13
			I'm going to go spend money in this
		
00:47:13 --> 00:47:14
			casino and so on.
		
00:47:14 --> 00:47:15
			So they're talking about it.
		
00:47:16 --> 00:47:16
			Right?
		
00:47:17 --> 00:47:18
			But they missed the flight.
		
00:47:19 --> 00:47:20
			They didn't go to Las Vegas.
		
00:47:20 --> 00:47:22
			So they're not gambling right now.
		
00:47:22 --> 00:47:24
			Are they going to be punished for saying,
		
00:47:24 --> 00:47:26
			I'm going to go to Las Vegas and
		
00:47:26 --> 00:47:27
			do such and such?
		
00:47:27 --> 00:47:29
			According to the first opinion, yes, they will.
		
00:47:29 --> 00:47:32
			Because their talking is an expression of their
		
00:47:32 --> 00:47:32
			intention.
		
00:47:33 --> 00:47:34
			The other opinion, they say, no, no, no.
		
00:47:34 --> 00:47:35
			They're not going to be punished for that.
		
00:47:35 --> 00:47:38
			Because that in itself is not a sin.
		
00:47:39 --> 00:47:42
			But if they start backbiting, if the sin
		
00:47:42 --> 00:47:45
			of speaking was backbiting, then they will be
		
00:47:45 --> 00:47:46
			punished for those sins.
		
00:47:47 --> 00:47:49
			Because of its backbiting, not because they spoke
		
00:47:49 --> 00:47:49
			anything.
		
00:47:49 --> 00:48:05
			Now, what
		
00:48:05 --> 00:48:07
			is meant by the hadith here is considering
		
00:48:07 --> 00:48:10
			the action, uniting the sense of this with
		
00:48:10 --> 00:48:12
			the same, as long as he does not
		
00:48:12 --> 00:48:13
			talk about it or act on it.
		
00:48:13 --> 00:48:15
			The hadith of Abu Kabsha shows that clearly
		
00:48:15 --> 00:48:17
			because the words of someone on his tongue,
		
00:48:17 --> 00:48:19
			if only I had property, I would use
		
00:48:19 --> 00:48:21
			it for acts of disobedience, as does so
		
00:48:21 --> 00:48:24
			and so, is not itself doing the acts
		
00:48:24 --> 00:48:25
			of disobedience intended.
		
00:48:25 --> 00:48:27
			But rather he was only informing us about
		
00:48:27 --> 00:48:29
			that he meant to do those things connected
		
00:48:29 --> 00:48:32
			to spending property on acts of disobedience, even
		
00:48:32 --> 00:48:33
			though he had absolutely no property.
		
00:48:33 --> 00:48:36
			Also talking about that is haram, so how
		
00:48:36 --> 00:48:38
			could he be pardoned, absolved, and unpunished?
		
00:48:38 --> 00:48:40
			So these are the two different opinions.
		
00:48:40 --> 00:48:43
			Some, they say, they're punished anyway, because whatever
		
00:48:43 --> 00:48:45
			they said, that's an explanation to what they
		
00:48:45 --> 00:48:47
			were intending to do, even if it didn't
		
00:48:47 --> 00:48:48
			happen.
		
00:48:48 --> 00:48:49
			The other, they say, no, as long as
		
00:48:49 --> 00:48:52
			the expressions themselves are not sinful, then they're
		
00:48:52 --> 00:48:53
			not going to be punished for those words.
		
00:48:54 --> 00:48:55
			The fourth scenario right now.
		
00:48:55 --> 00:48:57
			As for if his intention is undone, and
		
00:48:57 --> 00:49:00
			his resolve is interrupted without any reason on
		
00:49:00 --> 00:49:02
			his part, then as to whether or not
		
00:49:02 --> 00:49:04
			he is punished for what disobedience he intended,
		
00:49:05 --> 00:49:05
			there are two divisions.
		
00:49:06 --> 00:49:09
			So here, the fourth scenario is when someone's
		
00:49:09 --> 00:49:11
			resolve or intention dies out.
		
00:49:12 --> 00:49:14
			There were no circumstances to stop them.
		
00:49:15 --> 00:49:17
			Their drive was still there for some time,
		
00:49:17 --> 00:49:19
			but then it just eventually, it took too
		
00:49:19 --> 00:49:20
			long, so it's just kind of like they
		
00:49:20 --> 00:49:21
			gave up on it.
		
00:49:22 --> 00:49:24
			So what's the situation with this individual?
		
00:49:24 --> 00:49:26
			Someone has an intention to go and commit
		
00:49:26 --> 00:49:27
			haram somewhere.
		
00:49:28 --> 00:49:30
			So they did not plan their trip yet.
		
00:49:30 --> 00:49:31
			They didn't book the flight.
		
00:49:31 --> 00:49:32
			They didn't collect the money, but they had
		
00:49:32 --> 00:49:34
			the idea, and they had the intention, and
		
00:49:34 --> 00:49:36
			they kept planning for that party to go
		
00:49:36 --> 00:49:37
			and attend, and so on and so on.
		
00:49:37 --> 00:49:39
			But then after some time, they get busy,
		
00:49:39 --> 00:49:40
			they get distracted, and then just gave up
		
00:49:40 --> 00:49:41
			on the idea.
		
00:49:41 --> 00:49:42
			That's the meaning of it.
		
00:49:42 --> 00:49:44
			So they left it because the drive died
		
00:49:44 --> 00:49:45
			out slowly.
		
00:49:45 --> 00:49:47
			So what's the situation with this individual?
		
00:49:48 --> 00:49:50
			There are different scenarios also within that scenario
		
00:49:50 --> 00:49:51
			and different opinions.
		
00:49:51 --> 00:49:51
			Now.
		
00:49:52 --> 00:49:53
			First, there is a case where the intention
		
00:49:53 --> 00:49:55
			to commit an act of disobedience is only
		
00:49:55 --> 00:49:57
			a passing thought to which the person gives
		
00:49:57 --> 00:49:59
			no reality, and he does not resolve on
		
00:49:59 --> 00:50:01
			it in his heart, but rather he dislikes
		
00:50:01 --> 00:50:02
			it and flees from it.
		
00:50:02 --> 00:50:04
			Then this person is pardoned and absolved.
		
00:50:05 --> 00:50:07
			So the first category says that it was
		
00:50:07 --> 00:50:08
			just a thought.
		
00:50:09 --> 00:50:11
			Like he was maybe sitting somewhere, and he
		
00:50:11 --> 00:50:12
			saw something, and he goes, and his mind
		
00:50:12 --> 00:50:15
			is like, hmm, like I wish I could
		
00:50:15 --> 00:50:15
			go there.
		
00:50:17 --> 00:50:18
			Or maybe he started thinking about, you know
		
00:50:18 --> 00:50:21
			what, if I, this coming weekend, I can
		
00:50:21 --> 00:50:23
			save some money, I can, thinking to himself.
		
00:50:25 --> 00:50:26
			But then he just kind of like gave
		
00:50:26 --> 00:50:26
			it up.
		
00:50:27 --> 00:50:28
			So that's the first category.
		
00:50:28 --> 00:50:30
			So in this case, this person should be
		
00:50:30 --> 00:50:30
			fine.
		
00:50:31 --> 00:50:32
			He still could be good, inshallah.
		
00:50:32 --> 00:50:32
			Now.
		
00:50:56 --> 00:50:58
			And he punishes whoever he wills.
		
00:50:58 --> 00:51:00
			That was difficult for the Muslims, and they
		
00:51:00 --> 00:51:02
			thought that these passing thoughts are included in
		
00:51:02 --> 00:51:02
			it.
		
00:51:03 --> 00:51:04
			And so the ayah following it was revealed,
		
00:51:05 --> 00:51:09
			in which he's saying, رَبَّنَا وَلَا تُحَمِّلْنَا مَا
		
00:51:09 --> 00:51:11
			لَا طَوَقَةَ لَنَابِهِ Our Lord, do not place
		
00:51:11 --> 00:51:12
			on us a load we have not the
		
00:51:12 --> 00:51:13
			strength to bear.
		
00:51:13 --> 00:51:16
			So basically, here's Allah subhanahu wa ta'ala,
		
00:51:16 --> 00:51:19
			when he revealed the first part of the
		
00:51:19 --> 00:51:21
			ayah, that whatever you disclose, whatever you hide
		
00:51:21 --> 00:51:23
			in your heart, Allah subhanahu wa ta'ala
		
00:51:23 --> 00:51:24
			will hold you accountable for it.
		
00:51:24 --> 00:51:26
			The Sahaba got scared.
		
00:51:26 --> 00:51:27
			And they came to the Prophet and said,
		
00:51:27 --> 00:51:28
			O Rasulullah, this is too much.
		
00:51:29 --> 00:51:30
			Like sometimes, we are human beings.
		
00:51:30 --> 00:51:32
			You sit down, you see something, you start
		
00:51:32 --> 00:51:32
			kind of like wondering.
		
00:51:32 --> 00:51:33
			Your mind goes somewhere.
		
00:51:34 --> 00:51:36
			And you start kind of feeling excited about
		
00:51:36 --> 00:51:36
			something.
		
00:51:36 --> 00:51:39
			Even though, alhamdulillah, you're righteous, your heart is
		
00:51:39 --> 00:51:40
			in the right place, but in that moment
		
00:51:40 --> 00:51:42
			you felt a bit of weakness, that you
		
00:51:42 --> 00:51:43
			start desiring something wrong.
		
00:51:44 --> 00:51:45
			And we didn't do anything about this.
		
00:51:45 --> 00:51:46
			We didn't say anything about it.
		
00:51:46 --> 00:51:47
			Are we going to be held accountable for
		
00:51:47 --> 00:51:48
			that?
		
00:51:48 --> 00:51:49
			So Allah subhanahu wa ta'ala revealed after
		
00:51:49 --> 00:51:51
			that, رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَوَقَةَ لَنَابِهِ
		
00:51:51 --> 00:51:53
			Meaning, this has been forgiven.
		
00:51:54 --> 00:51:56
			As long as you don't speak, you don't
		
00:51:56 --> 00:51:58
			act upon it, you should be fine.
		
00:51:58 --> 00:51:58
			The second category.
		
00:52:04 --> 00:52:10
			So, if someone is determined, it's not just
		
00:52:10 --> 00:52:11
			a passing thought anymore.
		
00:52:11 --> 00:52:11
			No.
		
00:52:12 --> 00:52:13
			This person is persistent.
		
00:52:13 --> 00:52:15
			He starts building on that intention in his
		
00:52:15 --> 00:52:16
			heart.
		
00:52:16 --> 00:52:17
			And these are two divisions as well too.
		
00:52:18 --> 00:52:19
			Or two types.
		
00:52:38 --> 00:52:39
			So that's clear.
		
00:52:39 --> 00:52:42
			He says, if that resolve in the heart
		
00:52:42 --> 00:52:46
			is related to action exclusively to the heart
		
00:52:46 --> 00:52:48
			or by the heart, then the person will
		
00:52:48 --> 00:52:49
			be punished for it.
		
00:52:49 --> 00:52:49
			Like what?
		
00:52:49 --> 00:52:51
			If someone, for example, desiring hypocrisy.
		
00:52:52 --> 00:52:55
			Like someone start intending in his heart, they
		
00:52:55 --> 00:52:56
			want to be a hypocrite.
		
00:52:57 --> 00:52:58
			Or they want to deny Islam.
		
00:52:59 --> 00:53:01
			Or they want to become, for example, go
		
00:53:01 --> 00:53:04
			to Mecca and do something haram over there,
		
00:53:04 --> 00:53:04
			for example.
		
00:53:05 --> 00:53:06
			Like insisting on doing that.
		
00:53:06 --> 00:53:08
			He says, those intentions of the heart are
		
00:53:08 --> 00:53:10
			dangerous.
		
00:53:11 --> 00:53:13
			Because the person right now is resolved.
		
00:53:13 --> 00:53:15
			It's not like just a passing thought and
		
00:53:15 --> 00:53:18
			they say, Like sometimes the shaitan comes to
		
00:53:18 --> 00:53:18
			you with words of kufr.
		
00:53:19 --> 00:53:21
			Like denying Allah SWT.
		
00:53:21 --> 00:53:23
			As the Prophet SAW mentioned, the shaitan comes
		
00:53:23 --> 00:53:26
			to you and says, Who created this?
		
00:53:26 --> 00:53:27
			Who created that?
		
00:53:27 --> 00:53:27
			Who created this?
		
00:53:27 --> 00:53:28
			Until he says, Wait a minute.
		
00:53:29 --> 00:53:29
			Who created Allah?
		
00:53:30 --> 00:53:32
			The Prophet SAW did not rebuke us for
		
00:53:32 --> 00:53:32
			those thoughts.
		
00:53:33 --> 00:53:34
			But he said, if you get to that
		
00:53:34 --> 00:53:38
			far, just say, and do something else.
		
00:53:38 --> 00:53:39
			Like distract yourself.
		
00:53:39 --> 00:53:42
			Similarly, if someone is sitting down there and
		
00:53:42 --> 00:53:44
			start thinking about committing something haram, start stealing,
		
00:53:45 --> 00:53:48
			committing zina, or thinking about something in their
		
00:53:48 --> 00:53:53
			hearts, denying Allah SWT, or denying Jannah or
		
00:53:53 --> 00:53:53
			Jahannam.
		
00:53:54 --> 00:53:55
			A passing thought.
		
00:53:55 --> 00:53:57
			As long as you resist and you push
		
00:53:57 --> 00:53:57
			it away.
		
00:53:57 --> 00:53:58
			Say, Audhu Billahi min al shaytan al rajim.
		
00:53:58 --> 00:53:59
			You're good.
		
00:54:00 --> 00:54:05
			But if someone is determined, even if they
		
00:54:05 --> 00:54:07
			don't take an action, then that in itself
		
00:54:07 --> 00:54:09
			is an act of the heart and the
		
00:54:09 --> 00:54:10
			person will be punished for it.
		
00:54:10 --> 00:54:12
			But if they act upon it, it becomes
		
00:54:12 --> 00:54:13
			even more dangerous.
		
00:54:41 --> 00:54:42
			So what does that mean?
		
00:54:42 --> 00:54:45
			Is that Allah SWT here now condemning the
		
00:54:45 --> 00:54:46
			heart for committing that crime.
		
00:54:46 --> 00:54:48
			Like the heart commits a crime.
		
00:54:48 --> 00:54:49
			What kind of crime?
		
00:54:49 --> 00:54:53
			These hidden thoughts that has resolved and the
		
00:54:53 --> 00:54:55
			serious intention to do it.
		
00:54:56 --> 00:54:57
			The serious intention to do that.
		
00:54:58 --> 00:55:00
			And they couldn't do it because again, it
		
00:55:00 --> 00:55:00
			died out.
		
00:55:00 --> 00:55:02
			So they still, according to this opinion, is
		
00:55:02 --> 00:55:03
			punishable.
		
00:55:03 --> 00:55:04
			The second type.
		
00:55:10 --> 00:55:12
			The actions of the limbs such as adultery,
		
00:55:12 --> 00:55:16
			theft, taking intoxicants, literally drinking wine, murder, slander
		
00:55:16 --> 00:55:18
			of a sexual nature, and the like.
		
00:55:18 --> 00:55:21
			When a slave perseveres in willing that and
		
00:55:21 --> 00:55:23
			has resolved to do it, even though no
		
00:55:23 --> 00:55:25
			trace of it ever appears and outward concerning
		
00:55:25 --> 00:55:29
			his being taken to task for this, there
		
00:55:29 --> 00:55:30
			are two well-known statements from the people
		
00:55:30 --> 00:55:31
			of knowledge.
		
00:55:31 --> 00:55:33
			So now regarding someone intending to do zina,
		
00:55:34 --> 00:55:36
			stealing, hurting somebody, all these things, they're not
		
00:55:36 --> 00:55:38
			now actions of the heart.
		
00:55:38 --> 00:55:39
			These are actions of the limbs.
		
00:55:39 --> 00:55:42
			But your heart right now is resolved to
		
00:55:42 --> 00:55:42
			do these things.
		
00:55:43 --> 00:55:45
			The heart is resolved to commit that adultery
		
00:55:45 --> 00:55:46
			or stealing or committing that haram.
		
00:55:47 --> 00:55:47
			It's there.
		
00:55:48 --> 00:55:51
			But then it died out because of the
		
00:55:51 --> 00:55:51
			circumstances.
		
00:55:52 --> 00:55:53
			So what do we call it?
		
00:55:53 --> 00:55:55
			What's the situation of these people?
		
00:55:55 --> 00:55:56
			There are two opinions.
		
00:55:56 --> 00:55:56
			Number one.
		
00:55:58 --> 00:56:00
			So he's liable basically, they say.
		
00:56:00 --> 00:56:02
			This person is still liable because they had
		
00:56:02 --> 00:56:04
			the eager intention and resolve to do it.
		
00:56:10 --> 00:56:12
			If it is a firm resolve, then he
		
00:56:12 --> 00:56:13
			is taken to task.
		
00:56:30 --> 00:56:31
			So that's what they said.
		
00:56:32 --> 00:56:32
			This is what this means.
		
00:56:33 --> 00:56:35
			That Allah knows exactly what your resolves are
		
00:56:35 --> 00:56:37
			and He will be hold you accountable for
		
00:56:37 --> 00:56:37
			these resolves.
		
00:56:38 --> 00:56:40
			Not just for the passing thought or intention.
		
00:56:40 --> 00:56:42
			If you move next inshallah ta'ala.
		
00:56:42 --> 00:56:42
			The second one.
		
00:56:43 --> 00:56:44
			What it says actually.
		
00:56:46 --> 00:56:49
			They said that which the slave gives room.
		
00:56:49 --> 00:56:50
			You see it?
		
00:57:05 --> 00:57:07
			So they said that type of person.
		
00:57:07 --> 00:57:10
			What kind of punishment are they going to
		
00:57:10 --> 00:57:10
			be getting?
		
00:57:11 --> 00:57:13
			Some say in dunya, their punishment is not
		
00:57:13 --> 00:57:16
			going to be like the punishment of committing
		
00:57:16 --> 00:57:16
			the sin itself.
		
00:57:17 --> 00:57:18
			Rather Allah subhanahu wa ta'ala might put
		
00:57:18 --> 00:57:20
			them in a certain circumstance situation like you
		
00:57:20 --> 00:57:23
			know, feeling worries and so on as means
		
00:57:23 --> 00:57:26
			of punishment and for some maybe purification.
		
00:57:27 --> 00:57:28
			That Allah subhanahu wa ta'ala will hold
		
00:57:28 --> 00:57:29
			them accountable for it by just going through
		
00:57:29 --> 00:57:31
			these tests.
		
00:57:31 --> 00:57:31
			That's all.
		
00:57:32 --> 00:57:32
			And the second.
		
00:57:33 --> 00:57:34
			Akhirah punishment they say.
		
00:57:37 --> 00:57:39
			And that Allah will make him pause to
		
00:57:39 --> 00:57:41
			ponder it and then He will pardon him
		
00:57:41 --> 00:57:42
			and He will not punish him for it.
		
00:57:43 --> 00:57:44
			So that his punishment will in fact be
		
00:57:44 --> 00:57:46
			that he is taken to account for it.
		
00:57:46 --> 00:57:48
			And this is narrated from Ibn Abbas and
		
00:57:48 --> 00:57:49
			Al-Rubiyah Ibn Anas.
		
00:57:49 --> 00:57:51
			And it is the chosen position of Ibn
		
00:57:51 --> 00:57:51
			Jarir.
		
00:57:52 --> 00:57:53
			And he saw an argument in his favor
		
00:57:53 --> 00:57:56
			in the hadith of Ibn Armar concerning intimate
		
00:57:56 --> 00:57:57
			and confidential conversation.
		
00:57:58 --> 00:58:00
			But in that there is not a general
		
00:58:00 --> 00:58:02
			ruling and it also occurs with respect to
		
00:58:02 --> 00:58:04
			wrong actions which are veiled from people's eyes
		
00:58:04 --> 00:58:06
			in the world and not with respect to
		
00:58:06 --> 00:58:08
			the whisperings and the *.
		
00:58:08 --> 00:58:10
			He said look the other punishment that might
		
00:58:10 --> 00:58:11
			possibly be for this person is on the
		
00:58:11 --> 00:58:13
			Day of Judgment Allah will stop them and
		
00:58:13 --> 00:58:15
			question them about what they've done and what
		
00:58:15 --> 00:58:15
			they intended.
		
00:58:16 --> 00:58:18
			He said that questioning in itself is the
		
00:58:18 --> 00:58:19
			punishment.
		
00:58:19 --> 00:58:21
			Because on that day it's severe.
		
00:58:21 --> 00:58:23
			And the Prophet ﷺ mentioned in the hadith
		
00:58:23 --> 00:58:26
			من نوقش العذاب الحساب عذّب If someone is
		
00:58:26 --> 00:58:27
			going to be questioned on the Day of
		
00:58:27 --> 00:58:28
			Judgment they receive punishment.
		
00:58:29 --> 00:58:31
			But Al-Imam Ibn Rajab he says look
		
00:58:31 --> 00:58:33
			this is not going to make a difference
		
00:58:33 --> 00:58:35
			between someone who committed sins versus someone who
		
00:58:35 --> 00:58:36
			just intended those sins.
		
00:58:36 --> 00:58:38
			Because both were probably going to be going
		
00:58:38 --> 00:58:39
			through that as well too.
		
00:58:39 --> 00:58:40
			Yes.
		
00:58:40 --> 00:58:43
			The second statement is that one is certainly
		
00:58:43 --> 00:58:45
			not taken to task simply for an intention.
		
00:58:46 --> 00:58:47
			So these people they say this person is
		
00:58:47 --> 00:58:48
			not liable.
		
00:58:48 --> 00:58:50
			The first they said they are still liable
		
00:58:51 --> 00:58:53
			and therefore their punishment might be in dunya
		
00:58:53 --> 00:58:55
			through going through stress and so on and
		
00:58:55 --> 00:58:57
			maybe in the hereafter by being questioned about
		
00:58:57 --> 00:58:57
			it.
		
00:58:57 --> 00:58:59
			And the other they say no, no, no.
		
00:58:59 --> 00:59:01
			This person intended to commit something haram but
		
00:59:01 --> 00:59:03
			then the result died out on its own.
		
00:59:04 --> 00:59:06
			They didn't do any action to fulfill that.
		
00:59:06 --> 00:59:08
			So why we hold them liable for it?
		
00:59:08 --> 00:59:09
			They should not be liable.
		
00:59:17 --> 00:59:18
			Yes.
		
00:59:22 --> 00:59:23
			So that's clear.
		
00:59:24 --> 00:59:25
			He explained that he said look they are
		
00:59:25 --> 00:59:26
			not liable because they didn't do any action.
		
00:59:27 --> 00:59:29
			He said there is a third opinion exclusively
		
00:59:29 --> 00:59:30
			to al-haram.
		
00:59:30 --> 00:59:30
			Yes.
		
00:59:35 --> 00:59:37
			to do an act of disobedience unless he
		
00:59:37 --> 00:59:39
			has a strong desire to do that in
		
00:59:39 --> 00:59:40
			al-haram.
		
00:59:40 --> 00:59:44
			As al-Suddi narrated from Murad Abdullah ibn
		
00:59:44 --> 00:59:46
			Masrood said no slave who is eager to
		
00:59:46 --> 00:59:47
			do a wrong action but did not do
		
00:59:47 --> 00:59:49
			it will have it written against him.
		
00:59:50 --> 00:59:51
			But if he resolves to kill a person
		
00:59:51 --> 00:59:53
			at the house and he is House means
		
00:59:53 --> 00:59:53
			in Mecca.
		
00:59:54 --> 00:59:58
			And he is in Yemen Allah will make
		
00:59:58 --> 01:00:00
			him taste a painful punishment.
		
01:00:00 --> 01:00:02
			And Abdullah recited So go ahead.
		
01:00:02 --> 01:00:05
			Those who desire to profane the house with
		
01:00:05 --> 01:00:07
			wrongdoing Again the house here means in Mecca.
		
01:00:07 --> 01:00:07
			Kaaba.
		
01:00:07 --> 01:00:09
			We will let them taste a painful punishment.
		
01:00:10 --> 01:00:12
			So what he says over here he says
		
01:00:12 --> 01:00:14
			that kind of you know punishment for that
		
01:00:14 --> 01:00:18
			desire or that resolve is only exclusive to
		
01:00:18 --> 01:00:20
			someone who was intending it in the haram.
		
01:00:20 --> 01:00:21
			Why?
		
01:00:21 --> 01:00:22
			Because of the sanctity of the place.
		
01:00:22 --> 01:00:23
			And we covered that already there.
		
01:00:24 --> 01:00:26
			He mentioned a few things later inshallah he
		
01:00:26 --> 01:00:27
			is going to mention in that.
		
01:00:27 --> 01:00:30
			He says look if the person if the
		
01:00:30 --> 01:00:33
			person is doing it with the intention to
		
01:00:35 --> 01:00:37
			just commit a sin out of weakness and
		
01:00:37 --> 01:00:39
			desire then that's easy.
		
01:00:40 --> 01:00:41
			That person can be forgiven.
		
01:00:42 --> 01:00:43
			But if the person is doing this in
		
01:00:43 --> 01:00:45
			order for them to make an insult in
		
01:00:45 --> 01:00:48
			the house of Allah SWT deliberately that's an
		
01:00:48 --> 01:00:48
			act of kufr.
		
01:00:50 --> 01:00:51
			Like I don't know if I told you
		
01:00:51 --> 01:00:53
			about that but I remember seeing somebody SWT
		
01:00:53 --> 01:00:55
			on social media holding in their hand a
		
01:00:55 --> 01:00:58
			piece of paper and in the background there
		
01:00:58 --> 01:00:58
			is the Kaaba.
		
01:00:59 --> 01:01:01
			And that person was taking the picture in
		
01:01:01 --> 01:01:03
			his hand and the Kaaba is in the
		
01:01:03 --> 01:01:06
			background and the paper reads in Arabic أنا
		
01:01:06 --> 01:01:08
			ملحد which means I'm an atheist.
		
01:01:09 --> 01:01:12
			Like this person troubled themselves to go all
		
01:01:12 --> 01:01:14
			the way to Mecca and got into Al
		
01:01:14 --> 01:01:18
			-Haram just to make that show just to
		
01:01:18 --> 01:01:22
			make that post and to defy Allah SWT's
		
01:01:22 --> 01:01:25
			command to sanctify this place and keep it
		
01:01:25 --> 01:01:26
			for the worship of Allah SWT and this
		
01:01:26 --> 01:01:31
			individual you know boldly goes there and you
		
01:01:31 --> 01:01:33
			can imagine why would anyone just go to
		
01:01:33 --> 01:01:33
			do that.
		
01:01:33 --> 01:01:34
			People they go to Mecca to take pictures
		
01:01:34 --> 01:01:37
			because they would love to document one of
		
01:01:37 --> 01:01:37
			their good deeds.
		
01:01:38 --> 01:01:39
			Now it doesn't matter if it's right or
		
01:01:39 --> 01:01:40
			wrong what they do but at least they
		
01:01:40 --> 01:01:41
			want to do it because they want to
		
01:01:41 --> 01:01:43
			document some of their mashallah visit the Kaaba
		
01:01:43 --> 01:01:44
			a beautiful site for them right.
		
01:01:45 --> 01:01:46
			And this person make the effort to go
		
01:01:46 --> 01:01:48
			and stop for Allah to document their sin.
		
01:01:49 --> 01:01:52
			Like kind of defying Allah SWT's presence and
		
01:01:52 --> 01:01:53
			the ibadah.
		
01:01:53 --> 01:01:56
			So that's different one of the major major
		
01:01:56 --> 01:01:56
			sins.
		
01:01:57 --> 01:01:58
			So if we move on to the next
		
01:01:58 --> 01:02:00
			page inshallah ta'ala the sanctity of the
		
01:02:00 --> 01:02:00
			Haram.
		
01:02:02 --> 01:02:05
			One of them referred this back One of
		
01:02:05 --> 01:02:07
			them referred this back to what has previously
		
01:02:07 --> 01:02:09
			been mentioned of the acts of disobedience which
		
01:02:09 --> 01:02:11
			are connected to the hearts and he said
		
01:02:11 --> 01:02:13
			it is obligatory to respect and have all
		
01:02:13 --> 01:02:15
			of the Haram in the heart and it
		
01:02:15 --> 01:02:16
			is necessary that there be a punishment for
		
01:02:16 --> 01:02:18
			abandoning this but this is not sound because
		
01:02:18 --> 01:02:20
			the sanctity of the Haram is not greater
		
01:02:20 --> 01:02:22
			than the sanctity of what he has made
		
01:02:22 --> 01:02:25
			Haram Glorious is he in resolving to disobey
		
01:02:25 --> 01:02:27
			Allah is a resolve to violate his sacred
		
01:02:27 --> 01:02:29
			things however if he were to resolve on
		
01:02:29 --> 01:02:31
			that deliberately to violate the sanctity of the
		
01:02:31 --> 01:02:35
			Haram considering its sanctity of little importance then
		
01:02:35 --> 01:02:36
			this is as if he had resolved to
		
01:02:36 --> 01:02:38
			do an act of disobedience with the intention
		
01:02:38 --> 01:02:41
			that he regards the sanctity of the creator
		
01:02:41 --> 01:02:43
			Azza wa Jal as of little significance or
		
01:02:43 --> 01:02:46
			consequence and so he becomes a kafir by
		
01:02:46 --> 01:02:46
			that.
		
01:02:46 --> 01:02:49
			So basically he said look this person might
		
01:02:49 --> 01:02:52
			be actually punished for that not just because
		
01:02:52 --> 01:02:55
			of the intention it's because their intention is
		
01:02:55 --> 01:02:57
			to belittle what Allah subhanahu wa ta'ala
		
01:02:57 --> 01:03:00
			made or sanctioned and made actually great that
		
01:03:00 --> 01:03:03
			intention itself is an act of kufr may
		
01:03:03 --> 01:03:05
			Allah subhanahu wa ta'ala save us from
		
01:03:05 --> 01:03:07
			that now what about someone insists on committing
		
01:03:07 --> 01:03:10
			sins last thing inshallah whosoever does whoever so
		
01:03:10 --> 01:03:12
			does something that is Haram one time and
		
01:03:12 --> 01:03:13
			then resolves to do it again whenever he
		
01:03:13 --> 01:03:15
			is able to do so is someone who
		
01:03:15 --> 01:03:17
			persists in disobedience and is punished for this
		
01:03:17 --> 01:03:19
			intention even if he does not return to
		
01:03:19 --> 01:03:21
			his deed until after many years that was
		
01:03:21 --> 01:03:24
			how Ibn al-Mubarak and others explained persistence
		
01:03:24 --> 01:03:26
			and acts of disobedience so there is an
		
01:03:26 --> 01:03:30
			opinion about what's the meaning of al-israar
		
01:03:30 --> 01:03:34
			al-maasiyah insisting committing sin someone went somewhere
		
01:03:34 --> 01:03:37
			went to spring break party somewhere without mention
		
01:03:37 --> 01:03:40
			and they did astaghfirullah all what you can
		
01:03:40 --> 01:03:42
			imagine of Haram and sin and so forth
		
01:03:42 --> 01:03:44
			and then after that they went back again
		
01:03:44 --> 01:03:46
			to school they went back again home and
		
01:03:46 --> 01:03:48
			they kept thinking about those memories that they
		
01:03:48 --> 01:03:51
			had last time and they kept thinking about
		
01:03:51 --> 01:03:52
			oh next year oh next year next year
		
01:03:52 --> 01:03:56
			next year and 10 years passed and they
		
01:03:56 --> 01:03:58
			never did that but throughout all these 10
		
01:03:58 --> 01:04:00
			years they still carry the resolve and the
		
01:04:00 --> 01:04:04
			intention to go back and do it would
		
01:04:04 --> 01:04:07
			that be considered forgiven they said this is
		
01:04:07 --> 01:04:09
			now what's called al-israar and insisting even
		
01:04:09 --> 01:04:11
			though he didn't commit that sin but that
		
01:04:11 --> 01:04:14
			persistence of intention to do it when the
		
01:04:14 --> 01:04:17
			time is right although it never happened says
		
01:04:17 --> 01:04:19
			that would be considered actually all these 10
		
01:04:19 --> 01:04:20
			years would be counted for them as part
		
01:04:20 --> 01:04:22
			of the sin as well too may Allah
		
01:04:22 --> 01:04:24
			subhanahu wa ta'ala protect us Ya Rabb
		
01:04:24 --> 01:04:26
			al-Amin from this now how sins are
		
01:04:26 --> 01:04:31
			erased Hussain Hussain hadith of Ibn Abbas in
		
01:04:31 --> 01:04:33
			the narration of Muslim or Allah will efface
		
01:04:33 --> 01:04:35
			it means that either the wrong action is
		
01:04:35 --> 01:04:37
			recorded against its perpetrator as a single wrong
		
01:04:37 --> 01:04:39
			action or Allah will efface it by whatever
		
01:04:39 --> 01:04:42
			means he wills such as the slaves turning
		
01:04:42 --> 01:04:45
			in Tawbah seeking forgiveness and doing right actions
		
01:04:45 --> 01:04:47
			we have previously spoken about those things which
		
01:04:47 --> 01:04:50
			efface wrong actions in commentary on the hadith
		
01:04:51 --> 01:04:53
			18 of Abu Dhur have taqwa of Allah
		
01:04:53 --> 01:04:55
			wherever you are and follow up a wrong
		
01:04:55 --> 01:04:57
			action with a good action which will efface
		
01:04:57 --> 01:04:59
			it may Allah subhanahu wa ta'ala forgive
		
01:04:59 --> 01:05:00
			us our sins Ya Rabb al-Amin last
		
01:05:00 --> 01:05:02
			statement he mentioned which is something I want
		
01:05:02 --> 01:05:04
			to mention clearly here about the vast mercy
		
01:05:04 --> 01:05:05
			of Allah subhanahu wa ta'ala if you
		
01:05:05 --> 01:05:08
			remember the hadith has an addition to it
		
01:05:08 --> 01:05:10
			and the addition was the statement of the
		
01:05:10 --> 01:05:14
			saying of the Prophet that no one really
		
01:05:14 --> 01:05:16
			perishes unless they are truly doomed so how
		
01:05:16 --> 01:05:17
			is that so?
		
01:05:18 --> 01:05:18
			Hussain?
		
01:05:18 --> 01:05:22
			Hussain after that and none perishes with Allah
		
01:05:22 --> 01:05:26
			but the one who is to perish means
		
01:05:26 --> 01:05:29
			after this tremendous overflowing favor of Allah and
		
01:05:29 --> 01:05:31
			vast mercy from Him of the multiplication of
		
01:05:31 --> 01:05:34
			good actions and passing over of wrong actions
		
01:05:34 --> 01:05:36
			then none perishes with Allah but one who
		
01:05:36 --> 01:05:38
			is to perish and who throws himself by
		
01:05:38 --> 01:05:42
			his own hands to destruction and who advances
		
01:05:42 --> 01:05:45
			boldly to do wrong actions and desires not
		
01:05:45 --> 01:05:47
			to do good actions and turns away from
		
01:05:47 --> 01:05:49
			them in aversion so subhanallah he says look
		
01:05:49 --> 01:05:51
			someone who Allah subhanahu wa ta'ala gave
		
01:05:51 --> 01:05:54
			him the opportunity to do good it will
		
01:05:54 --> 01:05:58
			be multiplied too many times intending good you
		
01:05:58 --> 01:06:00
			still get you know the base for the
		
01:06:00 --> 01:06:04
			reward for it to intend bad and not
		
01:06:04 --> 01:06:05
			doing it you're going to get reward for
		
01:06:05 --> 01:06:09
			it and intending bad and doing it you're
		
01:06:09 --> 01:06:11
			going to get only one if you look
		
01:06:11 --> 01:06:13
			at all of this and a person still
		
01:06:13 --> 01:06:17
			is doomed then deserve to be perished like
		
01:06:17 --> 01:06:19
			you got all these opportunities of rahma and
		
01:06:19 --> 01:06:21
			mercy from Allah subhanahu wa ta'ala and
		
01:06:21 --> 01:06:25
			then this person chooses to go the path
		
01:06:25 --> 01:06:27
			of disobedience they're doomed and they deserve to
		
01:06:27 --> 01:06:29
			be so because they're not going to take
		
01:06:29 --> 01:06:31
			the path that leads to the mercy of
		
01:06:31 --> 01:06:32
			Allah subhanahu wa ta'ala may I come
		
01:06:32 --> 01:06:34
			back among those who always have the mercy
		
01:06:34 --> 01:06:36
			of Allah subhanahu wa ta'ala so inshallah
		
01:06:37 --> 01:06:38
			next time when we come back we will
		
01:06:38 --> 01:06:51
			continue with hadith number 38 bismillah
		
01:07:04 --> 01:07:07
			alright so we have a few questions over
		
01:07:07 --> 01:07:11
			here number one among the classical scholars who
		
01:07:11 --> 01:07:14
			chose solitude were they not married and if
		
01:07:14 --> 01:07:16
			you choose solitude does this mean you cannot
		
01:07:16 --> 01:08:50
			marry being
		
01:08:50 --> 01:08:53
			part of leadership how do you handle pushy
		
01:08:53 --> 01:08:56
			and rude individuals who constantly complain to others
		
01:08:56 --> 01:08:58
			fail to understand the effort behind decisions and
		
01:08:58 --> 01:09:02
			insist on things being done their way well
		
01:09:02 --> 01:09:06
			good luck welcome to the club leadership that's
		
01:09:06 --> 01:09:09
			what it requires requires basically to make the
		
01:09:09 --> 01:09:14
			most uncomfortable decisions and then you bear with
		
01:09:14 --> 01:09:17
			the consequence of your decision if you're going
		
01:09:17 --> 01:09:18
			to always make the decision that makes people
		
01:09:18 --> 01:09:19
			happy with you you're not going to lead
		
01:09:19 --> 01:09:22
			the people but leading the people is going
		
01:09:22 --> 01:09:24
			to entail for you sometimes to make decisions
		
01:09:24 --> 01:09:28
			that will be very uncomfortable remember Hudaybiyah the
		
01:09:28 --> 01:09:30
			prophet sallallahu alayhi made the decision to accept
		
01:09:30 --> 01:09:32
			the terms of the truth and the treaty
		
01:09:32 --> 01:09:36
			with the Meccans how many sahaba were happy
		
01:09:36 --> 01:09:40
			with it nobody except for Abu Bakr al
		
01:09:40 --> 01:09:43
			-Siddiq Umar radiallahu anhu went to the prophet
		
01:09:43 --> 01:09:45
			sallallahu alayhi complaining how could you do this
		
01:09:45 --> 01:09:48
			ya rasulallah but then Allah subhanahu showed the
		
01:09:48 --> 01:09:52
			whole world how smart how intelligent that decision
		
01:09:52 --> 01:09:54
			was from the prophet sallallahu alayhi wa sallam
		
01:09:54 --> 01:09:56
			so again if you're going to be in
		
01:09:56 --> 01:09:58
			position of leadership you're going to have to
		
01:09:58 --> 01:10:00
			accept that you're going to be dealing with
		
01:10:00 --> 01:10:03
			some of these circumstances Imam Ibn al-Wardi
		
01:10:03 --> 01:10:11
			he makes a beautiful poetry he says people
		
01:10:11 --> 01:10:15
			by nature they hate leaders by nature he
		
01:10:15 --> 01:10:19
			goes they always show enmity to those who
		
01:10:19 --> 01:10:24
			rule that if they were fair because subhanallah
		
01:10:24 --> 01:10:26
			as a human means the nature of being
		
01:10:26 --> 01:10:29
			controlled the nature of having authority is not
		
01:10:29 --> 01:10:31
			something that we're all happy with or we're
		
01:10:31 --> 01:10:32
			okay with it so therefore may Allah make
		
01:10:32 --> 01:10:35
			it easy for you you're going to have
		
01:10:35 --> 01:10:41
			to bear dealing with the people the question
		
01:10:41 --> 01:10:42
			as a follow-up on this is it
		
01:10:42 --> 01:10:45
			the same if it was in household like
		
01:10:45 --> 01:10:46
			basically between husband and wife I mean there
		
01:10:46 --> 01:10:49
			are specific rules for that Allah commands of
		
01:10:49 --> 01:10:51
			course the man to be responsible to be
		
01:10:51 --> 01:10:53
			authoritative in his household and also the lady
		
01:10:53 --> 01:10:55
			to be obedient to the husband as long
		
01:10:55 --> 01:10:57
			as the man of course commands that which
		
01:10:57 --> 01:11:01
			is right obedience which is considered reasonable and
		
01:11:01 --> 01:11:06
			right inshallah but you cannot make solitude in
		
01:11:06 --> 01:11:09
			your household and boycott your wife and your
		
01:11:09 --> 01:11:10
			husband because I want to do it in
		
01:11:10 --> 01:11:13
			solitude you cannot do this unless something done
		
01:11:13 --> 01:11:16
			strategically for a specific reason but just to
		
01:11:16 --> 01:11:17
			say I want to do solitude in my
		
01:11:17 --> 01:11:20
			house so you always go upstairs and leave
		
01:11:20 --> 01:11:26
			me alone that doesn't work like this is
		
01:11:26 --> 01:11:29
			solitude something we can realistically aspire for in
		
01:11:29 --> 01:11:31
			today's time how would that even look like
		
01:11:31 --> 01:11:34
			what does the predecessors do with their families
		
01:11:34 --> 01:11:36
			and so on look I mean let's be
		
01:11:36 --> 01:11:39
			realistic we said that it's not for everybody
		
01:11:39 --> 01:11:41
			it depends on your circumstances it depends on
		
01:11:41 --> 01:11:44
			your age if you're in your 60s 70s
		
01:11:44 --> 01:11:47
			and you have no responsibility towards children anymore
		
01:11:47 --> 01:11:49
			now they have the responsibility towards you you
		
01:11:49 --> 01:11:52
			have your adult children for example you can
		
01:11:52 --> 01:11:54
			go in solitude go to Umrah go to
		
01:11:54 --> 01:11:56
			Mecca spend a month two months over there
		
01:11:56 --> 01:11:59
			make Ibadah Alhamdulillah right now the visa is
		
01:11:59 --> 01:12:01
			easy so you can go and spend your
		
01:12:01 --> 01:12:02
			time over there and make Ibadah on your
		
01:12:02 --> 01:12:05
			own in some other places Mashallah people would
		
01:12:05 --> 01:12:06
			like to take a cabin go to the
		
01:12:06 --> 01:12:09
			mountains go to Colorado spend some time over
		
01:12:09 --> 01:12:12
			there and just watch the sunset watch the
		
01:12:12 --> 01:12:14
			sunrise and see the birds and talk to
		
01:12:14 --> 01:12:16
			the birds whatever you want to do have
		
01:12:16 --> 01:12:19
			some solitude and come back again at least
		
01:12:19 --> 01:12:21
			if you can't do any of these things
		
01:12:21 --> 01:12:25
			Ramadan is coming Ramadan is coming try to
		
01:12:25 --> 01:12:28
			plan to do If you can't do any
		
01:12:28 --> 01:12:31
			of these things the best solitude for the
		
01:12:31 --> 01:12:36
			believers is what you spend half an hour
		
01:12:36 --> 01:12:38
			one hour two hours a night in that
		
01:12:38 --> 01:12:41
			kind of you know temporary solitude that is
		
01:12:41 --> 01:12:43
			Alhamdulillah is the best I can do then
		
01:12:43 --> 01:12:52
			just do it someone's asking how do you
		
01:12:52 --> 01:12:56
			remember so many Arabic sayings and stories how
		
01:12:56 --> 01:12:57
			can we remember it as students of knowledge
		
01:12:59 --> 01:13:02
			read number one really you need to read
		
01:13:03 --> 01:13:05
			number two write like I said if you
		
01:13:05 --> 01:13:07
			remember guys you summarize what you do you
		
01:13:07 --> 01:13:10
			study and you summarize you read and you
		
01:13:10 --> 01:13:12
			summarize because if you summarize it in your
		
01:13:12 --> 01:13:16
			book inshallah it sticks better the third is
		
01:13:16 --> 01:13:21
			actually is share it is shared they say
		
01:13:23 --> 01:13:26
			the zakat of your knowledge is sharing it
		
01:13:26 --> 01:13:30
			they talked about the knowledge they said Arabic
		
01:13:34 --> 01:13:42
			it increases when you spend your knowledge Arabic
		
01:13:42 --> 01:13:46
			Arabic and it decreases if you keep stingy
		
01:13:46 --> 01:13:47
			with it if you don't share your knowledge
		
01:13:47 --> 01:13:50
			what happens to it it diminishes if you
		
01:13:50 --> 01:13:52
			never use the hadith you forget about it
		
01:13:52 --> 01:13:55
			if you never practice a certain sunnah you
		
01:13:55 --> 01:14:32
			forget about it
		
01:14:51 --> 01:15:00
			forget about it forget about it you you
		
01:15:05 --> 01:15:15
			you forget about
		
01:15:20 --> 01:15:28
			it you forget about it you forget about
		
01:15:30 --> 01:15:33
			it you forget about it you forget about
		
01:15:33 --> 01:15:34
			it you forget about it you forget about
		
01:15:34 --> 01:15:40
			it you forget about it you forget about
		
01:15:40 --> 01:16:00
			it you forget about it you
		
01:16:04 --> 01:16:37
			forget about it you about it Also
		
01:16:37 --> 01:16:38
			the Itikaf as well was part of his
		
01:16:38 --> 01:16:39
			solitude.
		
01:16:41 --> 01:16:43
			That's why when the Prophet ﷺ one night,
		
01:16:43 --> 01:16:45
			one of those Ramadans, he did Itikaf.
		
01:16:45 --> 01:16:47
			So he went in the first night into
		
01:16:47 --> 01:16:49
			his Mu'takab, like a small tent in the
		
01:16:49 --> 01:16:49
			Masjid.
		
01:16:50 --> 01:16:52
			And then the next day when he woke
		
01:16:52 --> 01:16:54
			up, when he got out for Fajr, he
		
01:16:54 --> 01:16:56
			finds multiple tents in the Musalla.
		
01:16:56 --> 01:16:57
			He goes, what are these?
		
01:16:57 --> 01:16:59
			He said, Rasulullah, your wives.
		
01:17:00 --> 01:17:03
			Aisha, she wanted to do it, so Zainab
		
01:17:03 --> 01:17:05
			heard about it, she did hers, another one
		
01:17:05 --> 01:17:07
			did hers, so that multiple of them, this
		
01:17:07 --> 01:17:08
			becomes competition.
		
01:17:08 --> 01:17:09
			So the Prophet ﷺ was very upset, he
		
01:17:09 --> 01:17:12
			goes, like for real?
		
01:17:12 --> 01:17:14
			They want this for the sake of Allah?
		
01:17:15 --> 01:17:15
			Take them all.
		
01:17:16 --> 01:17:18
			So they took all these tents out, including
		
01:17:18 --> 01:17:20
			his, and he skipped Itikaf that year.
		
01:17:21 --> 01:17:23
			But because he skipped Itikaf that year, the
		
01:17:23 --> 01:17:27
			following year he did 20 days of Salawat.
		
01:17:29 --> 01:17:36
			So what is Imam Ibn Rajab's opinion about
		
01:17:36 --> 01:17:39
			getting punished when one intends bad but not
		
01:17:39 --> 01:17:41
			able to do it?
		
01:17:41 --> 01:17:42
			He is with the Jama'ah, with the
		
01:17:42 --> 01:17:45
			majority, that the person doesn't actually get punished
		
01:17:45 --> 01:17:48
			unless that in itself intention is an act
		
01:17:48 --> 01:17:48
			of the heart.
		
01:18:09 --> 01:18:12
			Does it also violate the sanctity of the
		
01:18:12 --> 01:18:14
			Haram to intend to commit a sin when
		
01:18:14 --> 01:18:15
			you get back home?
		
01:18:16 --> 01:18:18
			Like, if the person is in the Haram,
		
01:18:18 --> 01:18:21
			doing Umrah, and then they're just like, when
		
01:18:21 --> 01:18:22
			I get back home, Inshallah, I'm going to
		
01:18:22 --> 01:18:24
			do this, saying Inshallah, right?
		
01:18:25 --> 01:18:27
			Like, I'm going to do this when I
		
01:18:27 --> 01:18:27
			get back home.
		
01:18:27 --> 01:18:30
			Does that also violate the sanctity of the
		
01:18:30 --> 01:18:30
			Haram?
		
01:18:30 --> 01:18:33
			Based on the conversation we had, it does.
		
01:18:34 --> 01:18:36
			It does, because even these toads, while in
		
01:18:36 --> 01:18:39
			the Haram, it's a violation of its sanctity.
		
01:18:41 --> 01:18:44
			But obviously, like we said, it really depends
		
01:18:44 --> 01:18:45
			on the circumstances.
		
01:18:45 --> 01:18:46
			If someone has a resolve but then it
		
01:18:46 --> 01:18:49
			died out, Alhamdulillah, hopefully Allah will count them
		
01:18:49 --> 01:18:50
			for good deed, Inshallah.
		
01:19:05 --> 01:19:07
			So someone said, I feel a bit despaired
		
01:19:07 --> 01:19:08
			right now, learning about the Uzla and the
		
01:19:08 --> 01:19:11
			Ulema and their solitude, like living in our
		
01:19:11 --> 01:19:13
			time is like a far-fetched goal and
		
01:19:13 --> 01:19:15
			unachievable for a Muslim like myself.
		
01:19:16 --> 01:19:19
			So in this case, how do you do
		
01:19:19 --> 01:19:19
			that?
		
01:19:19 --> 01:19:22
			Remember, your best Uzla, it could be actually
		
01:19:22 --> 01:19:25
			doing it while you're around the people.
		
01:19:25 --> 01:19:26
			What does that mean?
		
01:19:27 --> 01:19:30
			You can be sitting in a thousand people
		
01:19:30 --> 01:19:33
			gathering, but you have a connection with Allah
		
01:19:33 --> 01:19:34
			SWT.
		
01:19:34 --> 01:19:36
			You have this beautiful connection with Allah SWT,
		
01:19:36 --> 01:19:38
			sitting there, making dhikr, right?
		
01:19:39 --> 01:19:41
			And you could be going in seclusion in
		
01:19:41 --> 01:19:44
			the mountains, and your heart still desires to
		
01:19:44 --> 01:19:45
			be with the people.
		
01:19:45 --> 01:19:46
			So what's the point?
		
01:19:47 --> 01:19:48
			If you can still be around the people
		
01:19:48 --> 01:19:52
			and have that very spiritual Uzla, to be
		
01:19:52 --> 01:19:54
			with Allah SWT, then go for it.
		
01:19:58 --> 01:20:00
			If it's preparing your tahajjud place with candles
		
01:20:00 --> 01:20:02
			and nice lighting, go against the adab of
		
01:20:02 --> 01:20:03
			solitude.
		
01:20:03 --> 01:20:06
			No, I mean, if that brings Alhamdulillah an
		
01:20:06 --> 01:20:08
			atmosphere for you to be closer, why not?
		
01:20:08 --> 01:20:10
			Remember, back then at the time of the
		
01:20:10 --> 01:20:12
			Prophet SAW, people didn't have lights, so they
		
01:20:12 --> 01:20:13
			have just lamps.
		
01:20:14 --> 01:20:16
			Sometimes they pray without the light of the
		
01:20:16 --> 01:20:18
			lamp either, they just have the moon to
		
01:20:18 --> 01:20:20
			light their space.
		
01:20:20 --> 01:20:24
			So having a small light or a candle
		
01:20:24 --> 01:20:24
			would be okay.
		
01:20:25 --> 01:20:27
			But candles, be careful with that.
		
01:20:27 --> 01:20:30
			You don't want to drop it and cause
		
01:20:30 --> 01:20:30
			damage.
		
01:20:35 --> 01:20:37
			If you disclose what you have, what you
		
01:20:37 --> 01:20:40
			conceal or what you expose, is that abrogated?
		
01:20:40 --> 01:20:43
			We said that Ibn Abbas, he mentioned this
		
01:20:43 --> 01:20:45
			as being an abrogation, but they meant by
		
01:20:45 --> 01:20:47
			that abrogation means being qualified.
		
01:20:47 --> 01:20:48
			Qualified by what?
		
01:20:48 --> 01:20:50
			Only if the person spoke about it, or
		
01:20:50 --> 01:20:51
			at least acted upon it.
		
01:21:00 --> 01:21:03
			Now that question is a very interesting question,
		
01:21:03 --> 01:21:06
			even though it's not related, but I have
		
01:21:06 --> 01:21:07
			to read it.
		
01:21:07 --> 01:21:09
			Someone is saying, Sheikh, I have an unrelated
		
01:21:09 --> 01:21:11
			question, but this question has been with me
		
01:21:11 --> 01:21:13
			for a few years now.
		
01:21:14 --> 01:21:15
			Wow, it's a very itching question.
		
01:21:16 --> 01:21:18
			We have slippers in the bathroom.
		
01:21:18 --> 01:21:20
			Should I wear the left one first or
		
01:21:20 --> 01:21:20
			the right one?
		
01:21:23 --> 01:21:24
			The one that fits your foot.
		
01:21:27 --> 01:21:29
			Well, the idea is that when you enter
		
01:21:29 --> 01:21:30
			the bathroom, obviously you have to enter with
		
01:21:30 --> 01:21:31
			your left foot, right?
		
01:21:32 --> 01:21:35
			So in this case, if the slippers are
		
01:21:35 --> 01:21:37
			outside the bathroom, very easy.
		
01:21:37 --> 01:21:38
			So in this case, you just kind of
		
01:21:38 --> 01:21:41
			like put your foot first in the left,
		
01:21:41 --> 01:21:42
			the right, and then you enter with the
		
01:21:42 --> 01:21:42
			left foot.
		
01:21:43 --> 01:21:45
			If it's inside, just pull it out, and
		
01:21:45 --> 01:21:48
			wear the left first, and then eventually you
		
01:21:48 --> 01:21:49
			would go in.
		
01:21:49 --> 01:21:50
			Why would say the left over here?
		
01:21:51 --> 01:21:52
			Because usually you start with the right.
		
01:21:53 --> 01:21:55
			The ulema, they say, accept things that are
		
01:21:55 --> 01:21:57
			considered related to cleanliness and tahara.
		
01:21:58 --> 01:22:00
			That's why even Sheikh bin At-Tamim, he
		
01:22:00 --> 01:22:02
			says that when you do your miswak, he
		
01:22:02 --> 01:22:05
			says it's better to have it in your
		
01:22:05 --> 01:22:07
			left hand, because that's cleaning.
		
01:22:07 --> 01:22:08
			And the Prophet's family is the left one
		
01:22:08 --> 01:22:09
			for cleaning, usually.
		
01:22:10 --> 01:22:11
			That's one of his opinions as well.
		
01:22:12 --> 01:22:14
			Also, he says that you start from the
		
01:22:14 --> 01:22:14
			right or from the left.
		
01:22:15 --> 01:22:17
			Again, should you go from the right or
		
01:22:17 --> 01:22:17
			the left?
		
01:22:17 --> 01:22:21
			That's another actually details, but don't concern yourself
		
01:22:21 --> 01:22:22
			with too many details like this.
		
01:22:23 --> 01:22:24
			Wallahu alam.
		
01:22:24 --> 01:22:25
			Subhanakallah wa bihamdik.
		
01:22:26 --> 01:22:27
			Assalamu alaikum wa rahmatullahi wa barakatuh.