Yaser Birjas – TaSeel #69

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