You know what's in your heart? You're looking forry that you love and you can know your people. You know if you trust or anything like that you're not to say... You're not to be the girl so you're the girl.
You're not to be the girl you have. You're not to be the girl. But you're not to be the girl so you're living in the world. If you're a girl you're going to have a good life and you're not to be the first to be.
But you're not to be the first to be the next. by praising Allah subh, hello, Atta Allah, as he deserves to be praised. And we thank Him to Barakah Atta Allah for allowing us to gather together here with our beloved brothers here in Bradford in Mashele-Sunna. I must allow as a wajandahi rewards the organizers and all of the attendees here with us.
And as you all aware, inshaAllah, Atta Allah, that today will be mentioning a short calimah, a short reminder that is directed to myself first and foremost and then my dear beloved brothers in Allah's slalm. And this calimah, this short concise or few words, a short talk and reminder for us is as it pertains to no doubt something that is wa lahi thakti luna alayna, something that in reality is heavy for us, something that's really heavy for us. Why because it pertains to an affair whereby the acceptance of our deeds depends upon it, whether our deeds are accepted or not depends upon this affair here. So incumbent upon us is to get it right to understand this affair.
And that affair no doubt, Yechuan, as you all aware, is as it relates to the affair of the Khlas, the affair of sincerity, being sincere for the sake of Allah, Subhanahu wa ta'an, and the actions without a Khlas, without sincerity, then they bear no fruits. They are of no benefit to the person. And hence why, Yechuan, though we have to focus upon this affair, the affair of ensuring there are intentions, everything we do, everything that we say is what the sake of Allah, Subhanahu wa ta'an. Why because it's not about the action itself, it's not about the action, but rather it's about whether or not the action will be accepted by Allah, as our jalqq, wa lalam al, whether that action is going to be accepted by him, to barakwata'an.
And hence why we find that Yechuan, and we begin with this statement, the statement of fa'ala, bin'ar obaid, wa la the Allah, wa anh, this companion, when the companions of the messenger of Allah, salallahu alayhi wa salallahu wa sallam, this great companion, he made a tremendous statement, a well-known statement, he said, radi'ala wa anh, li'an al kon al-alam, anh Allah ta'a bala min'i, mithqala habbatim in haardarim, aha bohilayyam inadunya wa mafiyyah, this great companion, he said, radi'ala wa anh, he said, the ayahuwata know, the Allah, Subhanahu wa ta'an, accepted from me, even a small amount equivalent to a mustard seed, that that is more beloved love to me, than the entire dunya, and every single thing it contains, just to know that Allah, as a wajal, accepted from me, even if it be something as small, as a mustard seed, worth of deed, that that is more beloved to me, than the entire dunya, wa mafiyyah, and every single thing that it contains, why is that ayahuwata, why did he make this statement, he said radi'ala wa dia'ala wa anh, li'an al-ala hai'arul, because Allah, Subhanahu wa ta'an, he said, ina ma yatakab bin'al lah, min'al mottakin, because Allah has a wajal, he said, that indeed Allah, Subhanahu wa ta'an, he only accepts, he only accepts from the mottakin, from the people of ta'quah, and hence what we find likewise, in the statement of ayahuwata, wa anh, umunah, ayahuwata, wa anh, when she asked the messenger of Allah, Sala'ala wa anh, concerning the statement of Allah, as a wajan, the statement of Allah, Subhanahu wa ta'an, when he said, wa la dina yotunamah, aatau, wa kolobohum wajila, anh nahum ina'arab bin'al, rajiruh, wa anhazu wa jani said, and those who they give what they give, they give what they give, was their hearts are petrified, their hearts are terrified, that they are returning, back to their Lord Subhanahu wa ta'an, aahi shawad ala wa anh, she asked the messenger of Allah, Sala'ala wa ahi wa salam, who is intended here in this ayah, who are those who give what they give, they spend from their wealth, but at the same time, their hearts are petrified, they are terrified, why because they are returning back to Allah, as a wajan, who are they? so she said to the messenger of Allah, Sala'ala wa ahi wa salam, aahumul nadina yotunirun, wa yashu wa abunirha'an, wa yashu wa abunirha'an, wa yashu wa abun, fumayyotou abun, she said, aahum mason job Allah, are they those who they used to steal, they used to drink alcohol, and consume intoxicants, they used to commit fornication, and thereafter they repented to Allah, as a wajan, is that who is intended here in this ayah, those whom their hearts fear, that they are returning back to Allah, as a wajan, and he said to her, Sala'ala wa ahi wa salam, la yabinta siddir, he said, no, no, oh, daughter of a siddir, that is not who is intended here, but rather they are those whom he said, Sala'ala wa ahi wa salam, wa yashu wa abun, wa yashu wa ladina yotun, wa yashu wa lun, wa yashu wa moon, wa yashu wa abun, however they are those who they used to fast, they used to pray, and they were all of their own, and la yukbalamino, however they fear, their hearts are petrified, they fear that all of that will not be accepted from them, they fear that none of that will matter, will not be accepted by Allah, as a wajan, that is who is intended here in the ayah, that they fear their deeds before Allah, subhanawat-alah, that they are worthless, they won't be accepted by him, tawbala kwata-alah, just as Allah, as a wajan he said, as it relates to the deeds of the disbelievers, wa kadimna, alaama, amiramina, amiramina, fajah anahu habahan, min forah, alaazawat-alah, he said, and we will come to that which they done by way of deeds and actions, and we will make them, like scattered particles, tanta dust, worthless, not being accepted by Allah, subhanawat-alah, and that is the fear we should have, yahqwam, that is the fear we should have, that even though yes we pray, yes we fast, we give charity, we go to amala, even hajj, however the fear we should have, is whether that is accepted or not, and that is all dependent upon the iklas of the past, the sincerity of the past, was he doing it for the right reasons, was he doing it to seek the pleasure of Allah, subhanawat-alah, or did he have ulterior motives, seeking the praise of the people, not prioritizing, that which is pleasing to Allah subhanawat-alah, and he's sincerity to Allah as a wajal, and hence why the imam, al-hasa-l-basri, rahim-al-alah-alah-alah, that is imam from the tabirin, from the salaf, he mentioned, yis-al-al-yazal-al-al-al-bir-yurin, the servant he will continue to be upon good, na-id-a-qal, qal-al-alil-alah, he will continue to be upon good, as long as when he speaks, he speaks for Allah, wa-id-a-amil, amir-alil-alil-alah, and when he does actions, he does actions for the sake of Allah, as a wajal, he will continue to be upon good, as long as he has with him sincerity, everything he says, all of his deeds, based upon eq-al-alah-alah, they are ill-alah, for the sake of Allah, so, pan-wa-tah-alah, unlike why the imam, imam, if not qayim-ra-im-ra-him-ra-him-ra-lah, he gave us a tremendous example, a tremendous example, for the deed that is not based upon eq-alah-alah, the action that is not based upon sincerity, the imam, if not qayim, insat-ra-him-ra-lah-alah-alah, al-alal-alalil-alil-al-alil-alah-alah, al-qayim, al-qayim, insat-ra-him-ra-tah-ill, sexual Ali shi'al-li's And he takes off his sock And he fills it with sand and he just travels with it. He goes around travelling with it. However, he does not benefit him in the slightest.
He doesn't do anything for him. However, he continues to keep it with him. It's baggage. It's weighing him down.
It doesn't benefit him in the slightest. Rather, it's to his disadvantage. As a traveler, he's hindering him and stopping him from travelling further. That is the example that the Imam gave Rahimallah to Al.
Action without sincerity. Without following the guidance of the messenger of Allah, Salallahu Alaihi Wasallam, it can never benefit that person, Yerwan. It can never be of any good to him. Not here in the Dunja.
Not in the He-Aft. And an example of this Yerwan, we mentioned just briefly, an example of this statement of the Imam Rahimallah. We find an example of this in the Hadith of the messenger of Allah, Salallahu Alaihi Wasallam. The Hadith is corrected by Anissa, Yinis Sunil, authenticated by Shekul Al-Bani.
The Hadith of Abu Ummah, Al-Bahili, Radi Al-Hu'an, who narrates and said, that a man he came to the messenger of Allah, Salallahu Alaihi Wasallam. And he said to the messenger of Allah, Arahayt Al-Rajulam, Gaza, Yantamisul Al-Ajur, Wathikr, Malahul. He said to the messenger of Allah, Salallahu Alaihi Wasallam, that what do you think about a man? What do you think about a man who fights, and he fights in the cause of Allah, Subhanahu Seeking the reward and seeking to be mentioned by the people.
What do you say about this individual, when he goes out to fight for the sake of Allah, and he seeks both the rewards. But also he wants to be mentioned by the people. Malahul, what would he have? What is for him?
The messenger of Allah, Salallahu Alaihi Wasallam, he said, La Shay'ala, La Shay'ala, La Shay'ala. There is nothing for him. There is absolutely nothing for this man. For Arahdah, for that Amaran, then the man he asked his question again, he repeated it three times.
Oh messenger of Allah, the one who goes out to fight, seeking the reward from Allah, but also wanting to be mentioned by the people. What is for him? He said the same thing Salallahu Alaihi Wasallam, there is nothing for him. There is no reward for him.
And then on the third time, he said Salallahu Alaihi Wasallam, In Allah, La Yaqba'al In Allah, Allah, Allah, Hul Ha'al, Yousan, Wa'b, Torehabi, Wa'chhu. He said for indeed Allah, Subhanahu wa ta'ala. He only accepts by way of actions. That which is sincerely for his sake alone.
That which is sincerely for him alone. And that which is done seeking his face, Subhanahu wa ta'ala. Just as Allah, as Allah, as Allah, as Allah, as Allah, as Allah, as Allah, as Allah, as Allah as Allah, as Allah, as Allah, as Allah, as Allah, as Allah, as Allah, as He said, that indeed they go and they feed the poor and the needy and those who are held in captivity in the orphan, they feed them and they say, Inna, Mall, Nautul, Imakum, niwajahilah, that indeed we only feed you for the face of Allah, as Allah, as Allah, seeking the face of Allah, Subhanahu wa ta'ala, Laa noridom incum jazah and wa laashukurah. We don't want your thanks, nor do we want for you to recompassate us.
We don't want anything from you. We are only doing so, seeking the face of Allah subhanahu wa ta'ala. And that is sincerity, Eruann. Being sincere for the sake of Allah as a wajan.
A person who does not want the praise of the people. He does not want the people to say concerning Him kind of things. To praise Him. For he only seeks the reward from Allah to bada ku'ala.
And hence we find that a kwan like wajan in the hadith of Abu Horera, Rati al-A'ala in Sahih, in the Sahih of Imam Muslim. The one on hadith and a kwan about those three individuals. For those three individuals who will be the first to be judged and held accountable for their deeds on their resurrection. The first of them, the first of those who will be judged before Allah subhanahu wa ta'ala is the man, Rajulun Ustoshidah, the man who died Shahid.
He died Shahid. So he will be brought forward. But al-Rafah, Honeer, Amah, Hofah, Al-Fahr, Al-Fahr, Al-Fahr, and he will be reminded of the favours and blessings of Allah as a wajan. And he will remember them and recognize them.
Then Allah as a wajan, he will say to Him, Famaa, Amil, Tafiha. So what did you do in the world of life? What action indeed did you do in the world of life? And the man who said, Oh Allah, I fought for your sake.
Up until I was martyred and died Shahid. Allah as a wajan, he will say to Him, Kedapt. Kedapt, you have lied. But rather you only fought the Anjokal, Jaelihun, Fakhat Kiy.
You only fought so that the people they could say concerning you. Look at how brave he is, how courageous he is. Fakhat Kiy. And indeed he was said concerning you.
Famaa, Umi, Rabi, Pashoor, Hiba, Al-Awaji, Hatha, Ulukhi, Finaar. And the command will be given for him to be dragged upon his face and thrown into the fire. His action did not benefit him, Yahuan. That deed that he done was of no benefit to him in front of Allah as a wajan.
Why was he of no benefit? What was missing? Ikhlas. Ikhlas was missing.
Doing it sincerely for the sake of Allah's subhanahu wa ta'an. Rava, what did he want instead? He wanted the praise of whom? The praise of the people.
He wasn't seeking the reward with Allah as a wajan. He was seeking to be praised by the people. Vakhat Kiy. And indeed they said those praises.
So what is for him with Allah as a wajan? He got what he intended. Alaiq wa is the second person. And the second person will be brought forward.
From the first of those who would be judged. And this man, he is a man who ta'al-a-la-mal-kor-an. Al-ta-a-la-la-mal-in wa-a-la-la-mal-kor-an. A man who he sought knowledge.
He studied the religion of Allah's subhanahu wa ta'al. And then he taught the people that knowledge. And he recited the book of Allah's subhanahu wa ta'al. So then this man who will be brought forward.
He will be brought forward. And he will be made aware of his blessings and favours. And he will acknowledge them. And he will be said to him the same thing.
And what did you do there in? So the man he will say, oh my Lord, ta'al-a-lam-tul-a-lam-tul. Oh my Lord indeed I sought knowledge. I sought knowledge.
And I taught it to the people. What color to fear can Quran? And I recited the Quran for your sake. In Allah's words he will say, kadabt.
Kadabt, you have light. Or rather you only done so. You called Al-a-al-im. So they said concerning you, that you are an Al-im.
That you are a person of knowledge. And you only recited the Quran. So that it can be said concerning you. That you are a kari.
Masha'ala, look at him. He's a kari. He's an Al-im. Look at his level of knowledge.
That is why you did so. So then this man likewise, the command will be given. He'll be dragged up on his face and thrown into the fire. May Allah say again, Yeah, Iqwan.
Did his action benefit him? Did his deed of seeking knowledge, striving to learn the religion of Allah subhanahu wa ta'ala? Coming and teaching the people. Reciting from the book of Allah subhanahu wa ta'ala.
Did that benefit him? He did not benefit him. Why did he not benefit him? What was missing?
Again, a glass. Sincereity was missing. So this is his outcome. May Allah protect us all.
And then the third man will be brought forward. And this man, Y'a Iqwan. Allah Azawajal, he blessed him differently. Wasa'ala wa alayhi.
Allah Azawajal, he gave to him generously. Opened up doors for him. Wa'ala ta'ala. Mean Asnaaf al-Mali Qulli.
And Allah Azawajal, he gave to him. All of the different types of wealth. Everything that you can imagine. All types of wealth.
This man was given. And likewise he will be brought forward. And he will be reminded and made aware of his blessing and favours in the dunni. And he will recognize them.
And it will be said to him likewise, and what did you do there in? And he will say, Oh my Lord. May Allah rock to me in Sebilin. To Heb wa Ayun fakafiha.
Allah and fak to fi hai laka. He will say, Oh my Lord. Indeed, I left no path. I left no path in which you love for money to be spent.
And given in charity. Except that I spent and gave for your sake. Meaning every charitable cause. Everything that came his way.
He put his hand in his pocket. And he gave. He wasn't stingy. He didn't hoard his wealth.
He gave. He spent from his wealth. However, Allah Azawajal, he was say to this man. Likewise, kathapt.
Kathapt. You have a light. Wa'ala kina kathapt. Aint ba rah, but you're only done.
So the ukah so, it can be said about your quan. What can be said about him? Jawaat. Look how generous he is.
Look how much he gives and spent. Look how good he is with his wealth. Ma'ashat Allah. Something to be proud of him.
Look at how he gives. Everyone who comes to him. Every charitable cause. He gives from his wealth.
However again. What was the issue here again. There was no ik allas. There was no sincerity.
It was not for the sake of Allah as a wajan So regardless of how much he gave and how many times he put his hand in his pocket to give to the people He did not benefit him. It was not accepted by Allah as a wajan Why because again? There was no echlas No sincerity So then the command will be given He'll be dragged up on his face And he'll be cast into the fire. I'll protect us all in same and hence what we find likewise I want a severe warning a severe warning Concerning those who they do these deeds They perform these actions.
They pray they fast they give charity They study they learn they teach the people even they recite the book of Allah as a wajan However, they only do so in order to be seen in order to be heard You find a severe warning against this The messenger of Allah who I was telling him he said in the healthy in Bukhari Muslim man Sam Sam Allah will be woman your aye your aye la hobby Man Sam ma whoever wants to be hurt Who are the causes the people to hear him? He wants them to hear him then Allah as a wajan Sam Allah will be Allah will cause him to be hurt and whoever wants to be seen Allah will cause him to be seen So whoever wants to be hurt Allah will cause him to be hurt However wants to be seen Allah as a wajan He will cause him to be seen and the meaning of this year when as we find Explained by the great Imam the health of the know we don't him Allah to Allah he said man Sam Ma'ah aye Allah Allah hallelujah nah s Rya and meaning the one who wants to be hurt meaning he makes his action apparent to the people so that they could hear him showing off Sam Ma'ah Allah will cause him to be hurt a Fafahaha Yom Al-Kiyama meaning Allah as a wajan would expose him Allah would expose him on the day of resurrection He wanted to be hurt Allah will cause him to be hurt Where would he cause him to be hurt in front of all other people on the day of resurrection that this is what you wanted You wanted the people to hear you to see you so now you're going to be heard and seen In front of the whole of creation on the day of resurrection Now many mentioned likewise man rah Oh man, you you're right and the one who wants to be seen meaning the one who again makes his action known to the people Once them to see him performing good deeds Then Allah as a wajan will cause him to be seen Imam know when he said Raheem Allah to Allah they are the hara say you're at oh Allah or also halaik meaning Allah as a wajan he would expose his secrets Allah would expose his secrets In front of the whole of creation Yeah, oh my tober the Sarah here Allah as a wajan he said on the day in which the Sarah Those secrets and hidden affairs They will be exposed They'll be scrutinized and examined But Allah as a wajan and he would expose them in front of all of the people May Allah subhan wa ta'ala protect us and say And likewise hence when we find he statements Allah who already was on them When he warned the companions from this affair of wanting to be seen and he said to them should I not inform you Be my whoa ah wa for alaykum andi Meen al masee hit the job. He said to themselves Allah who alay was Allah Should I not inform you of that which I fear for you even more so Than the masee hit the job Should I not inform you of that which I fear for you even more so than the judge himself And he did the judge who will come yet one and he will split a man into And he will put him back together He will come and he will make it seem as though a person's parents are alive again stood in front of him Telling him oh my son. I'll take hoe obey him.
Oh, babe. The john What did the messenger Allah salallahu alayhi wa sallam fear? But he's on man More than the fit not of the de john. He said salallahu alayhi wa sallam and shirkul khafi Is the hidden shirk?
That hidden shirk why is it hidden Is something that many the people fall into unknowingly Then you mentioned what he is salallahu alayhi wa sallam He said and your karma rajul for your son Lee and that is when a man he stands up and he prays He stands up to pray but you say you know salato Nimayara Minnadani rajul in elay he stands up to pray. Yeah, Juan and then what does he do? He starts to beautify his prayer He starts to beautify his prayer when he sees that he's being watched Someone's observing him Watching him so he changes up the way he prays stands for longer Goes into sujourd for longer starts to beautify his prayer When he's praying by himself Russia sees prayer It's not beautify it for the sake of Allah as a wajan When he's praying in front of the people He beautifies his prayer When he sees that they are watching him and observing him That is the hidden shirk Mehalas sayyubas and protect us Likewise, he mentions salallahu alayhi wa sallam likewise In a seminar hadif to this He said indeed that which I fear for you the most Is the minor shirk And then they said o mason jabala and what is the minor shirk? He said salallahu alayhi wa sallam Areeah Areeah is the shirk in front of the people And then he said aree sahra to a sallam In Allah, hai yukul Yau matu wajah isa aribah to be aahmali For indeed Allah as a wajan he will say Allah subhan wa ta'ala he will say On the day image the sermons have been recompensed For their actions and their deeds Allah as a wajan he will say to the people And look at this year when how severe this is How serious this affair is Allah as a wajan he will say to some people Can you imagine Allah subhan wa ta'ala says to some people On the day in which the people have been recompensed Based upon their deeds and actions Allah as a wajan he will say to some of the people Isha'bo Isha'bo Ila latina conto Tora aonabiyat amayu kumfiddonya Fandoro Helintai jidona Inna'am jazah Allah as a wajan he will say to them Go to those who used to show off in the dunny Go to those Whom used to perform actions Showing off for in the dunny And see if you find any reward with them Go and see if they will give you anything If there's any reward with them Why because there's no reward with Allah as a wajan There is nothing without Allah subhan wa ta'ala As you said Sala'ala wa alayhi wa salam Let's say Allah There's nothing for him That man who went out on forts Seeking reward And also to be praised by the people Let's say Allah There's nothing for him Without Allah as a wajan So Allah subhan wa ta'ala who would say to them Go to those who used to show off In the dunny And see if you can find with them Any type of reward May Allah as a wajan protect us And save us from showing off So we are in need when we are in need of a class Of sincerity Both when performing deeds and actions But also we are in need of sincerity in a class When leaving things off for the sake of Allah as a wajan When staying away from sin That we are also in need of a class And sincerity in that moment Why because as he mentions Sala'ala wa alayhi wa salam in the hadid This is corrected by Imam Ahmet Rahimah Allah ta'ala in his mussanat The hadid for the narration The Abu katada And Abu Dhamma Rahimah Allah Too from the tiberin That they would go around These two from the tiberin Abu katada And Abu Dhamma They would go around Asking the people if they had heard any hadid From the messenger of Allah sala'ala who hadi wa salam Look at that They would go around searching For the statements of the messenger of Allah Sala'ala who hadi wa salam Why because they lived in a time Why by there were many companions Companions would have heard statements from the messenger of Allah Sala'ala wa alayhi wa salam So in this narration here They came across a man From the badia From the outskirts From the desert The badia went out of us And they asked this man They said to him Just perhaps maybe he has heard something we don't know Let's ask him They said to him Hul samayat al shayyin Mi'r al-soulillahi sa'ala wa alayhi wa salam Have you heard anything from the messenger of Allah Sala'ala wa alayhi wa salam So the man he replied is beddwin man On the outskirts far away from the gatherings of knowledge He replied and said yes Yes, I heard a hadith I heard a statement from the messenger of Allah Sala'ala wa alayhi wa salam And look at how powerful that statement is Look at how powerful this statement was And it shows us one of two things I've it's the case That this was the only thing you heard from the messenger of Allah Sala'ala wa alayhi wa salam Hence why he narrated Or it was the case they had many things from the messenger of Allah Sala'ala wa alayhi wa salam However, this is the thing that stuck with him the most They're resonated with him This is the thing that he wanted to share with them And the way to them He said yes, I heard the messenger of Allah Sala'ala wa alayhi wa salam Say Inna kalan tada a'shayyin Lillahi a'azza wa jal Inna baddhan a'kal lahhobih Ma'a wa hai wa hai wa lahkha min Allah hai He said I heard the messenger of Allah Sala'ala wa alayhi wa salam say That indeed you do not leave off anything You do not leave off anything Lillahi Sinceli For the sake of Allah subhanahu wa ta'ala Accept that Allah a'azza wa jal He will replace it With that which is better than it for you You do not leave off anything For the sake of Allah a'azza wa jal Accept that Allah subhanahu wa ta'ala He will replace it And not only we will replace it But he will replace it With that which is better than it for you Think about that everyone Think about that as a piece of advice As a statement to live by Anything you leave off If you leave it off sincerely For the sake of Allah a'azza wa jal Then Allah subhanahu wa ta'ala will only give you better He will only replace it With that which is better than it for you Imagine if only we were to implement this Just this one statement If only we implemented this one statement Think about how our lives would change If every time we're faced with sin Face with desires And every time we chose to leave it off For the sake of Allah a'azza wa jal We chose to not do it For no other reason Not a reason we could easily do it However no other reason Except for the sake of Allah a'azza wa jal Sincerity Echlas Knowing that if we leave it for his sake And he's sake alone Subhanahu wa ta'ala We will only get that which is better Than it for us Imagine if only we only implemented this And those who sell Impemissible things If only they say to themselves one day That I'm going to leave this off for the sake of Allah a'azza I'm going to stop selling this haram For the sake of Allah Subhanahu wa ta'ala Not a other reason Why because it benefits me I profit from it I'm taking benefit from it So I'm only going to leave it off for the sake of Allah a'azza wa jal Can you imagine what will happen to his business Can you imagine how he will prosper By the permission of Allah Subhanahu wa ta'ala Now I'm likewise the one Who perhaps he finds himself We Allah save us and protect us all He saves himself He finds himself in a haram relationship And he says I'm going to leave this off And cut this off For the sake of Allah a'azza wa jal Not a other reason Sincerely for his sake Subhanahu wa ta'ala Can you imagine what Allah a'azza wa jal will replace it with Only something that is better Than it for him So what is stopping us here at one Why the hesitation Why the difficulty Was holding us back what's stopping us From implementing this advice of the messenger of Allah So Allah wa wah alli wa sallam He guaranteed it for us If you leave it off for the sake of Allah a'azza wa jal Then you will only get that which is better Than it for you And look at this man the example of this Bedouin man in this hadith Why because we find it in another narration And perhaps it's the same man We find it in another hadith similar to this And again Allah ta'ala knows best Perhaps it's the same man, Allah wa ta'ala We find it in another hadith That a Bedouin man Was brought to the messenger of Allah Sala wa lah wa ali wa sallam Wow, see what's doing the rotaba Wow, see what's on the member Doing the rotaba And they bought this man To the messenger of Allah sala wa ali wa sallam And they said, oh messenger of Allah Jat al-Rajulun onriyip Laya dari madinu Yuridu oni yah alifadina They said, oh messenger of Allah A man From the outskirts has come An outsider He has come And he wants to know he's religion He doesn't know he's religion He wants to learn And know he's religion So the messenger of Allah sala wa ali wa sallam Again, whilst he was giving the rotaba He came down from the member He came down from the member He took this man by his hand And he said to him the same statement The same statement Laya dari wa sallam Iti qa'ala You do not leave off anything Out of fear of Allah Subhan wa ta'ala Except that Allah aza wa jal Will exchange it Replace it Without which is better than it for you Same statement And he said the statement sala wa ali wa sallam To who yah wa ali wa sallam To a man Who did not know he's religion He wanted to learn about Islam He didn't know he's religion And out of all of the things the messenger of Allah Sala wa ali wa sallam Could have taught him about the religion And could have mentioned to this man In that moment Look at what he chose to give him Look at what he chose to advise him with And again Allah ta'ala knows best perhaps Is the same man And perhaps the reason being Is because he knew sala wa ali wa sallam That this man might not return He may not return back to us He's an outsider Perhaps he'll come and he'll go back To the badia And we won't see him again So what can I give this man That he can take away Take back to where he came from And implement it and worship Allah as a jalap ai What can I give this man That perhaps will change his life And keep him up on his tikama and firmness Allah ta'ala knows best So perhaps this is why he sala wa ali wa sallam He gave him this advice He did not leave off anything Out of fear of Allah So kind of what ta'ala Except that Allah as a jalap ai wa jal He will only replace it Without which is better than it for you Where's Allah as a word that to aid us And grant a success In abandoning sin In leaving things for the sake of Allah So kind of a tahala Knowing that Allah as a word that is Only going to give us better He's only going to replace it Without which is better for us Yeah, so why the hesitation Why the cold feet Now, unlike wise, we mentioned another example Of when a class is needed And this is an example That we mentioned Why because perhaps it's something that At times can be difficult for a person To be sincere in Perhaps he finds it difficult upon himself To do this action sincerely For the sake of Allah as a word And that action yet iwan Is keeping family ties Keeping family ties Perhaps he finds it difficult to do so For the sake of Allah as a word Perhaps he struggles with this affair Even though he knows that Allah So kind of a talent has commanded him with it And hence why we find in his statements Allah wa ali wa sallam The hadith which is in the sahi Of Imam Abu Ghari He said ali wa sallam Laysal wa alsill Laysal wa alsill Bill Mo'kafi The one who maintains the family ties Is not the one who does so Any Mo'kaf had a tan Seeking to be Compensated By his family member That is not the one who maintains the ties of kinship The one who only does so When there's a benefit for him When there's something in it for him When he's going to be compensated That i'll keep ties with that uncle why Because that uncle looks after me But i don't speak to that uncle why Because he don't check for me He doesn't look after me And you find some of the people like this why That they are selective He said sallam wa ali wa sallam The one who keeps ties is not the one who does so Seeking any compensation Mean for any benefit From his family members Walaqin al-Wahasil However the one who keeps the ties of kinship Allahidhi ida kataat Rahimu Wassalaah He is the one who When the ties of kinship are cut off And severed from him He is the one who tries to maintain So even when they are cut off and severed from him He is the one who goes out of his way To maintain family ties Why?
Because he's not doing it for them He's not doing it for his relatives And for his family He's doing it for who So the sake of Allahidhi ida kataat Is not for them So it doesn't matter what they do and how they treat you Because it's not for them It's for the sake of Allahi wa taat And hence why we need a class in this affair Sincereati Doing it for the sake of Allahi wa taat Not for the sake Of those particular family members And relatives And hence why we find in another hadith Again in the Sahihi wa ma muslim That a man came to the messenger of Allah Sallallahu wa sallallam Complaining about his family And his relatives And look at what this man mentioned here when he said He said, Allahi wa sallallam Inel yikulah Allah Hama sindya of Allah I have some relatives Aasilahuam Wa yaktah rani I keep ties of kingship with them However they cut me off They sabotage with me Wa ursin elayim Wa yul sih ona elay And I treat them kindly I am benevolent towards them and kind However they treat me badly Treat me in an evil way Wa athelumah anoham Wa yajhelunah alayyah And he said, Allahi wa sindya of Allah I am gentle with them I am patient for bearing Resilient However they act ignorant towards me and foolish Look at this man's situation here, And what he mentioned Look at how he treats them And how they treat him He is patient, he is kind He tries to maintain the ties of kingship However they Repay him with ignorance Foolishness Cut him off Evil acts towards him And then look at the advice that the messenger of Allah Sallallahu wa sallam gave this man Why? Because what would most people advise you in this situation And if you don't have Ihlas in this situation You're going to struggle You're going to find it difficult Most people what would they say to you? You say to them I have relatives This is how they act towards me What should I do? What would they say to you?
Cut them off Cut them off Why are you trying? Why are you even trying so hard? Come on Just end it What's the issue? However the messenger of Allah Sallallahu wa sallam He said Look at his words Let him quanta Kam al quint If it is as you say Well because perhaps it is Perhaps it isn't If it is as you are saying If it is as you are saying If it is as you say If it is as you say Then it's as though You are feeding them Hot ashes Or hot sand Hot cold Meaning that You need due to your benevolence Your gentleness towards them Whilst they are acting this way towards you This is if you are suppressing them You are suppressing them You're not responding to them With that same level of foolishness You're not stooping down to their level Rather you are rising above that Why because it is for Allah As Allah as it is not for them So as though you are harming them Suppressing them In English they say kidding them with kindness You're kidding them with kindness You've been kind to them and they're finding it more difficult Imagine someone kind to you And you're trying to harm him so much And every time you try to harm him And act foolish towards him He's kind towards you Every time you try to cut him off He comes back Maintaining ties Not allowing the ties to be cut off and severed It's going to become difficult for them This is though you're feeding them hot ashes Or hot sand And he said And he said And you will continue to have an aid A supporter from Allah as a wajal As long as you persist upon this As long as you treat them like this For the sake of Allah as a wajal You will always have aid You will always be supported By Allah subhanahu wa ta'ala And we're end on This statement A tremendous statement Of Sheikh Rizlam ibn Tamir Ahimah Allah ta'ala Perhaps we'll end up on this As not to make the sitting to length upon your own Akum Nakhir of your patience with us We'll end with this statement of Sheikh Rizlam ibn Tamir Ahimah Allah ta'ala And then we'll mention just one example One example of it Sheikh Rizlam he mentioned In much more effort hour It's volume 8 page 329 What anyone wants to refer back to it He mentions Raheemah Allah ta'ala Malayakun It's a powerful statement Yaaqun Beautiful statement For a found statement A statement that We need to always have in front of our eyes And at the front of our minds At the forefront When it comes to this affair of a glass And sincerity He mentioned Malayakun Al-Billah Al-Billah It's the first part of his statement He said that which is not done That which is not done Billah Meaning through the aid of Allah Al-Billah It could never happen It could never occur Can anything occur Without the aid of Allah Al-Billah It could never occur So that's the first thing Whatever is done Without seeking the aid of Allah Subhanawata'ala It could never occur Then he said And this is the second part When Malayakun Al-Billah Al-Billah What are you doing And that Which is not done for the sake of Allah Subhanawata'ala Then it can never benefit It can never be of benefit And it will certainly not remain That which is not done For the sake of Allah As-A-Wajal It cannot be of benefit Actions without Iqalah Friends about no fruits Who uses no fruits It's not done sincerely For Allah as-A-Wajal It cannot benefit And it will certainly not remain And the Al-A-Wabillah They mean Al-Billah Al-Billah When explaining the statement He's a beautiful explanation Just of this statement When explaining the statement He mentioned That which is not done Through the aid of Allah As-A-Wajal Will never occur He said why?
Because Allah Subhanawata'ala Either Al-A-Wajal Or-A-Wajal If he doesn't want something to happen It can never happen And that which is not done for Allah Will not benefit Nobody remain Even if they mean Al-A-Wajal He said Yeah and he had to Wala'al will never act Mayadu Meaning if there was even a slight amount of benefit within it It could never remain It will never carry on and persist And this will become clear in the example We mentioned later It could never continue And remain He said Fala'am baud And your kun a shayi bin la Wadi-la If you have been saying that He said so therefore It is a must Yeah, it's one Look at these words of the Allah It is a must That it be done Through the aid of Allah Firstly And also For the sake of Allah As-A-Wajal Those two things Every action Through the aid of Allah Seeking the aid of Allah As-A-Wajal And also doing that action for For the sake of Allah Subhanawata'ala Those two f'as If they mean he mentioned that he maha'ala And we'll add a third We'll add a third And the third is he mentioned There has to be done What's the third? Has to be done Fila Fila Fila Meaning in the Half of Allah As-A-Wajal Meaning following The son of the messenger of Allah Salah wa-la Wa-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a Those three f'as He said we have to have this in all of our deeds That should be at the forefront of our minds Every deed Is it f'illah Is it through the aid of Allah As-A-Wajal Meaning seeking his assistance in aid Is it lila Is it for the sake of Allah Subhanahu wa-a-a-a-a-a-an And is it f'illah Is it in the path of Allah As-A-Wajal Meaning according to the son of Of the messenger of Allah Salah wa-la Then he mentions so therefore, he said this is the foundation of all worship, every worship, echlas, sincerity, it's the anah seeking the aid of Allah as a wajal and iti ba'ah following the guidance of the messenger of Allah, salallahu alayhi wa sallam. Now as for the example, the example of this, the example of that which is done for the sake of Allah, suppenawe to anah that benefits and remains, the example of this, and we mention one, be iti la hita a'najuta time. A tremendous example of this is the statement of imamari kraheemalah.
Imamari kraheemalah ta'ala, this great imam. Imam dar al-Hidra. That was his title, the imam of dar al-Hidra. Where's dar al-Hidra?
Medina. Is the imam of Medina. Imamari kraheemalah. Look, he's statement here, when he was questioned, he was questioned about authoring his mawata.
What's his mawata? That famous compilation of hadith. Gavoring the hadith of the messenger of Allah, salallahu alayhi wa sallam. He was questioned, and it was said to him, why do you author a mawata?
Why are you authoring a compilation of hadith? A collection of hadith. When there are many mawatas, there are many compilations of hadith. Many people have already done this.
Ah, he's time. There are many people authoring a mawata, a compilation of hadith. Imamari kraemalah. Why do you author your mawata?
When there are many people compilating a mawata, a compilation of hadith. And he responded with this powerful sleep. Powerful sleep. The in reality.
See principle for asihahwan. Something to live by. He said rahimalah ta'ana. Makan alilah hibbakhi.
Makan alilah hibbakhi. Whatever is done for the sake of Allah as the wajal, it will remain. If it's done sincerely for the sake of Allah subhana wa ta'ana, it will remain. If I am sincere in this, then by the permission of Allah subhana wa ta'ana, it will remain.
It will carry on throughout the generations. He said this statement, yeah, I want approximately 1,400 years ago. 1,300 or years ago. Where is the mawata of imamaniq?
But in adena. We have been in front of us. We have been with us by the father of Allah as the wajal. All the way from that time, a thousand, 300 and something years ago.
Up until this day and age of ours. The mawata of imamaniq, mamaniq, mamaniq, mamaniq, mamaniq, mamaniq, mamaniq, mamaniq, alilah hibbakhi. Whatever is done for the sake of Allah subhana wa ta'ana, it will remain. It doesn't matter what the people are doing, or what they are saying.
If it is done upon sincerity for the sake of Allah and the wajal, then nothing else matters. Nothing else matters. Allah will cause it to remain if it is done sincerely for his sake alone, tabbal kwe tat'ana. And this is what the immaya kwan and the great imams of this religion.
This is what they understood, that everything that they have to do, everything that they done rather has to be based upon, eklaas and sincerity for the sake of Allah subhana wa ta'ana. And then you fall well, then you fall well. If it is void of eklaas and sincerity, then it's not going to benefit them. It's not going to benefit them.
It's not going to remain. They will not find it with Allah as the wajal. Why? Because that's all we have.
All we have with us are actions before Allah subhana wa ta'ana. Allah subhana wa ta'ana. He said in the head, even rutsi, yeah, I bad all my servants. In the man here, amalu kum.
Or see her lakum. From what wafikum eaha, all my servants, indeed it is only your actions and your deeds that I shall enumerate for you and then present them to you and recompense you based upon them. That's all we have before Allah subhana. These deeds, the Allah subhana wa ta'ana, he will enumerate them for us.
He will present them to us. He will question us concerning them and then he will recompense us based upon them. Faman wa jadda haiuran. Fa'liyah hai madillah.
So whom's ever finds good? Whom's ever finds good? Meaning from among his deeds. In the himprays Allah subhana wa ta'al.
The himprays Allah as the wajal. Wa man wa jadda hai radarik. And whoever finds other than that. Meaning he finds no good.
Just evil and sins. Fa'liyal wa manna ila nafsu. They let him not blame anyone. Let him not blame anyone.
Except for his own selves. His own self. So that's all we have. Hegwan those deeds.
They will be presented to Allah as the wajal. They have to be based upon sincerity. Have to have with them ekhlas. We have to question ourselves.
We have to check our intentions. We have to see whether we are speaking for the sake of Allah as the wajal. Whether we are acting for the sake of Allah. Doing good deeds for the sake of Allah.
Subhana wa ta'ana. We have to check ourselves. Why because those deeds if they are done without any sincerity. And they are not going to benefit us.
They are not going to avail us and benefit us in any way or shape or form. Even if they be plenty. Person can't. And he become deluded by his deeds.
Thinking that he has many deeds. Counting all of his amoras. Counting all of the times that he has given charity. Rather he needs to look towards his level of sincerity.
And he needs to beg Allah as the wajal. That he makes him sincere. And accepts those deeds from him. So that's Allah Subhana wa ta'ana.
And he makes us from the mohli sea. From the people of the class. Wazqala al-Zawajal. That he makes us from those who have their deeds accepted with him.
Subhana wa ta'ala. Yomat wa jansillahi baht. Al-Amar al-Imani. Him on the day in which the servants.
They are recompensed based upon their deeds. Wazqala al-Zawajal to accept it from us. And with that inshaAllah ta'ala we conclude. With this, when active, Ybihada.
Wasan Allah wa Salim wa barik. Ananabhiyana Muhammad. Wa'ala al-Arihe. Wasan habihajmahin.
Wa'ala al-Arihe. Wa'ala al-Dahawah waana. Namah sant. So the one who...
And he seeks to inshore that he's upon eqalas inshaAllah. So in seretin, he's deeds. And to continue upon that. Yman seretirahi mala ta'ala.
Al-Arihe. Al-Arihe. He mentions in his famous man-voman Seeru Il-Arihe. Al-Arihe.
Al-Arihe. Al-Arihe. Al-Arihe. Al-Arihe.
Al-Arihe. Al-Arihe. Al-Arihe. Al-Arihe.
Al-Arihe. Al-Arihe. Al-Arihe. Al-Arihe.
Al-Arihe. However, at the same time, Ma'arot yatit taqseiririr wa nokhsani. However, they see themselves as being deficient, meaning they know their shortcomings. They know their deficiencies.
A person should not be deluded by his good deeds. Rather, he knows himself. He knows the deficiencies that he has. So that's why he focuses upon it.
And then Swati Mokhayim, you didn't mention it today, but had worked it down. If Nokhayim is a beautiful statement, when he mentions Raheem Al-Atayana that the sign of happiness for the servant, Al-Atayana, the sign of happiness for the servant, is that he sees his shortcomings in front of his eyes and his hasanats behind his back. His good deeds are behind his back. His shortcomings, not Swati Nai, they're in front of his eyes.
Constantly there. That is the sign of happiness. But rather, he mentions if Allah has all that, as all that is good for his servant, this is how he makes him. And he's not seeing his good deeds.
Yet, his shortcomings and sins, he just sweeps them under the rug. He pushes them off. And this goes back to the statement of Andalai, Mr. Oud.
Rahe'alah wanda, he said, that the mobmin, the believer, that he sees his sins, ka'an nah ho fi asli jabelin, as though he has stood at the foot of a mountain, as though he stood beneath a mountain, at the foot of the mountain. And he fears that the mountain is going to crumble down upon. Where's the fire drill? And the monarch, the corrupt one and the hypocrite.
He sees his sins, ka'dobabin, yakar rah rah ala en fi, fataro. He sees his sins just as flies that come and land on his nose. Blind lands on his nose, he swats them away. Pushes them away, he doesn't think nothing of them.
It carries on, sins carries on. There's another sin carries on. That is how the hypocrite is. And the fire to the corrupt one.
But the believer, when he sins, he feels as though the mountain is going to crumble down on top of him. So, therefore, from striving to have sincerity, this is how the person should be. He should always look at his shortcomings. Look at how deficient he is.
And this will only push him to want to make his deeds sincere. And ensure they have sincerity in everything he does and says. Why? Because he knows his own shortcomings.
And he knows he's going to be questioned. So therefore, because he sees his shortcomings in front of him constantly, that pushes him to do good deeds upon sincerity. He needs to have deeds that are accepted by Allah Azawajah. He doesn't know if these has an add and deeds that he's done before in the past.
He doesn't know if they're accepted. He doesn't know how sincere he was or not. Or perhaps he does know that they lack sincerity at times. So therefore, he knows that from now he needs to ensure that he's upon the class.
So that he has something before Allah Azawajah. As we mentioned this statement of Fadal ibn Obaid. So, how have you compared another messenger of Allah? Sallahu Alaihi Wasallam?
And he is making this statement that if I were to know that even something as small as a mustard seed worth of good deed be accepted by Allah Azawajah. That is more beloved to me than the entire dune. I mean, nothing else matters. What else could possibly matter?
And that is the only thing that matters when it comes down to. To have deeds that you can present to Allah Azawajal, that your hope that they will be accepted by Subhanahu wa ta'al. Why? Because you hope that you had a level of sincerity in doing it.
Likewise, you have things that you left off. And the only reason you left them off was the sake of Allah Azawajah. That's the only reason. An example of that we find in the hadith of the seven, the one under the shade of Allah Subhanahu wa ta'al.
Allah, Allah, Allah, Allah. On a day whereby there is no shade, except He shade from the seven is who yeah, one who falls into this assant Naamdi man who was caught by the woman, that who jamal in, woman see, a woman of beauty and status. And the reason why this is mentioned here, a woman of beauty and status. Why?
Because it was hard for him to resist. Shabbat yaman Desayas call by a woman of beauty and status. And then he left it for Sake wa wa lah asawjal He said, ini a kahf al lah He said, I feel Allah I feel Allah That is the only reason That is the only thing stopping him A bit of Allah asawjal So because he left out for the sake of Allah Subhanahu wa ta'ala Even though the scene was set Everything was there in place Woman of beauty and position and status Hard to resist Young man Full of desires And temptations He could have easily Folded And given in However he said I feel Allah asawjal So therefore duties feel Allah subhanahu wa ta'ala It prevented him from From the scene And hence why he will be placed in the shade of Allah asawjal on a day There is no shade except for hesh And I'm so again Hence the severe need for the class and sincerity And we have to constantly remind ourselves of that Sometimes it's easy to forget Why are we doing things? It's easy to forget Sometimes it's easy to fall into showing on It's easy and especially nowadays It's even easier That you see it happen In the same way He mentions In terms of showing off And again it was a statement we didn't have time to get around to Where he mentions as he relates to showing off He said showing off rarely occurs from the believer Yanniminee to just To do a whole entire deed Completely just showing off He said that rarely occurs from the believer What occurs from what often is that he does a deed for Allah asawjal Something by way of rya And showing off Enters into it But for him to start a deed Or to do a deed From beginning to end Only seeking to show off He said that is something rare For the believer He said except in two Fs Except in two Fs The first of them Sadhgah Charity Giving charity You find that from beginning to end he might just show off Completely just for the people Just so They can put her put his name on a plaque On a list To say that he and his family donated for the message Exama Bus That's the only reason why He gave the money He gave it just to show Our family Look at what we've done Look at what we've established We helped build this message It was us You see this You find this happening And then his name is called out And everyone makes the rah for him Sorry It's the first thing he mentions about Rajabrahi Mahalah The second affair he mentions Where showing off Then he can occur to the believer from start to end Is in hajj He mentions in hajj If I'm people go to hajj Just so they can come back and say Contatch He's hajj you know Contatch Just so he can say I want to hatch If he knows It's just an accomplishment A life goal To say I've done it And now I can go back and have a status People have to respect me now Because I want to hatch And this is what I mean by Rajabrah mentions before All of this Social media And taking pictures Why?
Because how often do you find people's question Hijin those places locations And he's showing everyone Taking pictures of himself And long as we don't say everyone who does that is showing off But then he's a babbin, he's a door Towards showing off He's not sincere perhaps he could fall into showing off By way of him filming himself, videoing himself Taking a picture showing everyone What he's at and what he's doing Perhaps he wants by way of that phrase So we have to be very careful That's what Rajabrahi hears, extremely dangerous Hence why Rajabhir mentions in these two affairs And may Allah say Bala kalawikum Bala kalawikum Salah So to do with this question firstly We say Allah is what he said That Allah say Allah say Allah say Allah says Allah says He's not asking or concerning what he does And they are questioning And he won't give the person the right to think he can question Allah as a wajan And what Allah say Allah should be doing shouldn't be doing Why he done this, why he done that Why do you not inform us? Why does he know and we don't know And who are we to say that? No one to say that That's the first response You say to the person that actually Allah says He's not asked Why? Because this type of questioning is dangerous Before a person knows he's left the listener And it starts with these types of questions Why?
Because it's a form of arrogance from himself Thinking that he can comprehend and understand That which Allah has given him the ability to comprehend and understand That which Allah has not informed him of And then he questions the hikma and the wisdom of Allah So if Allah says What we to question the hikma of Allah is what Allah says Allah says What? Allah says Allah says He's not questioning asked about what he does We are going to be questioning asked So that is the first response Secondly we say That Yes indeed Allah says that he knows He knows what will happen He knows where we will end up Whether we imperatise or the hellfire However what is important to know is we don't know Does anyone know? Can anyone say that I am in paradise? He is in the hellfire We don't know Type so you don't know So therefore you perform actions And you strive and you work hard to achieve paradise Hoping that Allah has or didn't want to enter you into it And that's important to know why?
Because When people ask these types of questions and think like this They're trying to look for justification for themselves As to why they can just abandon and leave everything If I'm destined for the fire and I don't know I might as well just I might as well just do actions of the people of the fire We say to you and that is definitely what's going to end up and land you in the fire So you've lost out And with that mindset and that doubt Whereas if you say to yourself Allah as well then knows I do not know And I have been commanded to perform actions of the people of paradise In the hope that Allah subhanAllah will enter me into it And to stay away from the actions of the people of the hellfire Fearing the punishment of Allah as well then how can that person go wrong? Can't go wrong So the answer is there For this in seo-wan The one who wants to know but the problem is that many people ask these types of questions Why because they're insincere And they've already set apart for themselves And they're looking for justification And they're looking for a reason As to why they can abandon certain things now And that line of questioning and reasoning Will only exit them from the fold of a reason now May Allah save us and protect Nah mhasint and also again Zakum al-Aqalah is also to establish the proof Up on the individual and hence why It's said to the This believer again something that we didn't Have time to make much mention of That he said to them when the proofs established against them And they're given their record and their book And they are made aware of everything in there And he said to them And he said to them If you have already exhausted all of your good deeds And everything you've used them in the world of life And you took enjoyment from it And he said therefore what do you expect? What do you want from Allah as a wajal? There's no injustice You saw after the world of life he was given All your good deeds they returned back to you He wanted to be seen you were seen He wanted to be heard you were heard In the man of Niyat And actions are all in accordance to intentions Unlike wajal will be said to them Allah as a wajal he said Oh Allah am nawah am nawah am nawah am nawah am nawah am nawah am nawah Allah as a wajal he would say to them Did we not give you enough life?
Did we not give you enough time Enough life to reflect To contemplate To realize your purpose And hence why Look at the hadith the narration of Ahishadadadiyalah wajanha She asked the messenger of Allah He was known About a man called Ibn Jud'an Who was Ibn Jud'an? He was a man who was known In the time of Jaihiliyya In the time of Jaihiliyya The time of pre-Islamic ignorance A man called Ibn Jud'an He was known to feed the poor And he was known to host the pilgrims Look after them And then he died and passed away Ahishadadadiyalah wa anah She asked the messenger of Allah He was known She said oh messenger of Allah Ibn Jud'an Can't have been Jaihiliyyati Yossi-dul-rahim Wa yot-ri-motha-an For her dalikana, fyro She said oh messenger of Allah Ibn Jud'an In Jaihiliyya He used to keep the ties of kinship And he used to feed the poor Is that going to benefit him? Is that going to benefit him? Ka-nada He said salallahu alayhi wa sallam, no No La-an-faro, it will not benefit him But look at the reason that he gave And this is what I wanted to mention here The point of mentioning this narration It will not benefit him, why?
He did not say or simply say Because he died upon disbelief Because he was a mushlik He did not say that He said salallahu alayhi wa sallam In the whole land, miyyah kuliyyah Oman Robir-fili-hati-atiyom-id-tine He said because Ibn Jud'an I am not even for one single day That he was alive He is entire life Not even one day Did he say oh my Lord forgive me my sins On the day of recompense Not one day did he make a stirfak Not once See he had all these good deeds However not once Did he turn back to Allah as a virgin and ask for forgiveness When he had this entire time A whole entire life To ask for forgiveness Yet he never sought forgiveness from Allah as a jah So how would this benefit? So in short the affair returns back to the person And he He does what he wants He performs deeds He does actions the choices with him Allah as a jah and he said well how did he know when there is a day And we guided him to two paths He has two paths If he arrogantly and stubborn he takes it upon himself To convince himself of these doubts And choose this for himself to go down that path Of the people of the hell fighting that's upon him That's upon him But then he needs to know now that in the hereafter There are consequences He's going to stand in front of Allah as a jah What's he going to say? He's going to be asked about his deeds What is he going to say? So the choice is with him Oh he chooses to reject their doubts To reject their arrogance and stubbornness To not question Allah subhanahu wa ta'ala And to remain firm upon The religion of Allah ta'ala And again if he chooses that part Then we hope for him and shut the ta'ala If he dies upon that way We hope that in sha'ala ta'ala he won Be from the people of paradas Allah as a jah make us from there And Allah alah alah Al-Aqulawhi Al-Aqulawhi Al-Aqulawhi Al-Aqulawhi