The and he said that the Talbot is obligatory from every single sin. He said that if the sin is between the servant and between Allah the exalted, and it has no connection with any other person, then Talbot has no connection with any other person. If the sin, if the sin in question is between the servant and between Allah the exalted, and it has no connection with any other person, then Talbot has three conditions. So this is a sin, just between you and Allah, nobody else's rights have been violated, then there are three conditions for this Talbot.
He says Ahadwah, the first of them is Anyuklya and Anil-Maziyyah. So the first condition is that he withholds from the sin, he immediately stops the sin. Wathani, the second Ayandamah, Allah Filiha, that he is remorseful, so he is sorry and regretful that he fell into the sin. Wathalith and the third Ayazimah, Allah Yawu-da, Allah Yawu-da, Allah Yawu-da, Allah Yawu-da, Allah Yawu-da.
And the third, that he has a firm resolution, he's determined firmly, not to return to it again. And he goes on to say, for in Fokidah, Ahadw-da, if any one of these three are missing, Lam-tasih at Talbot. So if any of these three are missing, then this Talbot is not valid, it's not acceptable. So what are these three?
Immediately stop the sin, have remorse, genuine remorse, that you fell into it, the feeling of remorse and regret that you fell into it. And thirdly, that you have a firm resolve, not to return to that sin again. So then he says, well, in Khanat al-Matsuyatu, Talbot, Allah, Bih-a-dameen, Hoshiro-to-Hah, Arubaa. If the sin had a connection with a person, involved a person, then the conditions are four, there are now four conditions.
So obviously the first three, Hadi-Hif-Allatah, these three that we just mentioned, and the fourth one he says, Wa-a-a-yabra-a min-Hart-dis-ahibih-ha, that he resolves, or that he returns or establishes the right of the one from whom he took it. So for example, for in Khanat, Malan, if it was to do with wealth, Aunah-hah-hoo, if it was to do with wealth or something in relation to wealth, Aruba-dah-hoo-illih, he returns the wealth that he took from him, which wasn't his right to take. When Khanat had d'haj-daw-vin, had d'haj-daw-vin, and if it was to do with, for example, he falsely accused him of something, Wa-nah-hah-hoo, Makhanah-hoo min-hoo, Aot-hala-ba-a-hah-hoo. So he either gives himself up to be treated according to the law, the justice, the retribution, the hud-hud, or he seeks his pardon.
And Wa-n-hah-nah-hoo-nah-hoo, if it was, for example, back-biting, another example, then he seeks a resolution from him with respect to it. Wa-yaj-boo-an-yat-hoo-ba min-jami-hid-don-hoo-b, it is obligatory for a person to repent from all of the sins. For interb-bim-badi-hah, Sa-hat-taw-b-hoo-hoo-ind-a-hil-hak-min-dal-hak-l-am-b-wabak-hi-al-e-hil-bakhi. If a person, so he said it's obligatory for a soul to repent from every sin.
However, if a person repents from some sins and he remains upon other sins, then he says that the repentance from the sins he repents from, they are valid. That the repentance is correct and valid. This is in the view of the people of truth. Meaning this is the issue that the skull is differed over.
The book will discuss this issue in Jhala, which is that if a person is committing sins and repenting and stopping from other sins, is his toba accepted for those sins. And so, Squalalal different, some said no, some said yes because they are different sins. So, no, you're a Hmalah, he chooses the view and he says what is correct is that if you are committing some sins but repenting from others, then your repentance is valid from those sins, even though you are still sinful and will be punished for those other sins. And it will still remain upon upon his shoulders.
He says, and we find that the evidences from the book and the sonna and the consensus of the uma are plentiful and very many with respect to the obligation of Toba. Toba is an obligation and that's what all the evidences indicate. He mentions some Ayat from the Quran as is usual at the beginning of each chapter he brings Ayat from the Quran before he proceeds to the Ahedith. And from those Ayat, Rallal al-Aot-A'la, Allah the Exalted, he said, Watu wu'il-A'la-hejumih and Ayuhal mottimun, la al-A'la-com-tof-le-hun, and repent to Allah, all of you, all believers, in order that you may prosper, be successful.
Wok'ala-ta'ala, and he also said the Exalted is nagwifir wa-rahb-ba-com, thumb-matu wu'ilay. Seek forgiveness from your Lord and then repent or turn to Him. Wok'ala-ta'ala, and he exalted all, so said, He also said, yah'il-a-lin-a-amunu, tubu'il-a-la-he, tubu'il-a-lahi, tubu'il-a-tob-ba-tan, nasu-ha. Or you who believe, turn to Allah with a sincere repentance, or repent to Allah with a sincere repentance.
So this is the opening of the Bab and the Sheikm of the Mean, A'ham-ol-la begins his shark, his explanation, and he says, A'al-a-l-l-hul-la, tubu'il-a-l-hul-tob-ba-com, the author said Babu-ta-ba-tob-bacom. So he began chapter on Toba. What is the meaning of Toba? Linguistically, in the Arabic language, it simply means, I mean, taba-yat-tub-a-yat-id-a-ra-jah.
Right, so the word simply means to return, or a-ra-jah, rud-jur, to turn back from something, to return, to come back. And as for, in terms of the shir-i-a, what is the legislative meaning? He says, Osharan-a-rud-jur-min-mā-as-i-a-till-a-hī-ta-ala-il-a-ta-a-taw-a-tih. It is to turn back from Allah's disobedience, from disobeying Allah the exalted, to His obedience, to His obedience.
So he goes on to say, wu-a-ra-jah-rud-jah-buh-ha-a-taw-ba-taw-min-al-kufri-ill-al-imān. So the most obligatory, what is the most obligatory type of repentance? It is the repentance from kufr to imān. Right, so in other words, this, for every disbeliever, to abandon kufr, and to enter into Islam, to return back from kufr to make Toba from kufr, this is the greatest and most obligatory type of repentance.
Bar-la-la-hot-ā-la, Allah exalted, He said, kul-il-la-dih-na-kaf-ar-u, kul-il-la-dih-na-kaf-ar-u, in-yant-a-hu, yub-af-la-hum, mākad-salaf. Say to those who disbelieve that if they exist, if they put an end and stop, meaning they disbelieve, then it will be forgiven for them, whatever has preceded. So everything that's preceded of their kufr, their disobedience, their disobedience, Allah will erase it and forgive it all. So after this first type, so this is the most obligatory type of repentance.
It is upon the kafr, to repent from kufr and to enter into Islam. Then after that, ṁ ṁ ṁ ʻé-a-li-ha-a-to-ba-to-min-al-kaf-ar-ir. So the next one after that, which is most obligatory, is to repent from the major sins. The major sins.
And then after that, kaf-ar-a-t́-ur-nub-thum-a-l-mār-tab-to-thad-i-th-a-th-a-the-third-1, a Toba to means siriad al-dunube. And then the third level after that is to repent from the minor sins. So the shaykosun to say well wajigu, al-marii and yatuba illa-lahi suhanu wa ta'ala, I mean kul le-dambin. As Anabu we said it is obligatory upon a man to repent from every sin, to repent to Allah, suhanu ta'ala, from every sin.
Okay, so now we established firstly the obligation of Toba upon every single slave or servant of Allah. The kafir, almost the kafir, it is to enter into Islam, this is his Toba. And for the Muslim it is to repent from both the major sins and from the minor sins. Right, from every sin, it's not allowed up a misable for him to repent from some sins and to remain upon other sins.
The obligation is to repent from every sin. Now that we've established this and we've seen the commands of Allah in those ayat, the shaykosun to mention the Toba which has three conditions, as Anabu we said, what Toba, what it's tober shiboutun salah, and my god al-lahi-mul-la, as Anabu we said, however, we'll akin to her a bit to the Toba or wohu illa-hamsa. However, if we comprehensively look into the texts, we will see in fact that Toba has actually five conditions. There are five conditions for Toba.
So the shaykosun will then go on to explain these conditions. And so the first of them, and the most important of them which we are going to spend a bit of time upon in shayla, from the speech of the shaykh and also from the speech of Ibn al-Qayim, Rahimul-la, who has some extremely valuable speech on this issue. So as for Ashur-Tul-Awe, the first condition, he says al-egh-la-la, al-egh-la-la-la, which is sincerity to Allah. Vayani-yakunah, kasadal insan, bitawba-tihi, wa-jal-ahi, asa-wa-jal, wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa, wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, wa-jal-wa-jal-wa, So this is the first condition that she mentions.
It is sincerity to Allah. What does this mean? It means that what is the intent of a person in repenting to Allah? What is he seeking?
He is intending the face of Allah. He wants the face of Allah and he wants Allah to turn to him in accepting his repentance and to overlook and to pardon what he did, what he fell into of the disobedience. He's not seeking, he's not intending or wanting to show the people that he's repented and he's now reformed and rectified and that he wants them to become closer to him. Nor does he do it because he wants to repel harm from himself because being upon a state of sin and transgression could bring him some harm either from the authorities, for example, there are certain types of sins that bring you punishments and exemplary punishments and discipline from the authorities.
So you repent not because you fear Allah, so pangot Allah and because you want Allah's forgiveness and because you want to see the face of Allah and hereafter, you are doing it because you want to repel some harm from yourself. I'll give you a couple of examples. Say for example, you have, we know that the scholars mentioned in relation to the magician, for example, or the one who is involved in banditry, banditry people who they rub the people on the roads, they create fear, they spread fear and they make people fearful of leaving their homes and traveling. So this type of thing, banditry and affecting the security in the society, the scholars discuss the tober of these types of people and they say that say, for example, a magician, if he willingly gives up his sin, major sin of magic, which is kofan and he comes to the authorities and he says that I was a magician and I make Toba to Allah and I will not do this ever again.
This is genuine sincere. This now would be would be valid and here, the punishment would not necessarily be applied to him. But if he was caught by the authorities, if he was caught doing the act, now he wants to repent, he's repenting only because he wants to repel the punishment which would be due upon him because he's been caught, red-handed committing the sin. Similarly, the bandits, if they willingly stop and give up and come to the authorities and say, we end our banditry, we repent, we did wrong, we harmed people, we want to seek forgiveness from Allah, okay, that's fine.
But if you are caught while your authorities are pursuing you and fleeing you, and then all of a sudden you want to repent because you know, now you want to repel the punishment. So here now the repentance is to repel the harm, it is not to seek the face of Allah, so there are instances, and this is what is very, very important to pay attention to, that there are instances in which a servant, he finds himself in circumstances where he repents, but that repentance is not, it is what Ibn Al-Bayyim calls a suspect repentance, right? It is not a genuine repentance, it is a suspect repentance. And that's because he's not truly seeking the face of Allah, there are other considerations which are making him repent to Allah, so Allah.
Now this is the first shout-out mentioned by the Sheikh, and we're going to stop here and move to as we said some extremely valuable speech from Ibn Al-Bayyim, or him Allah, on this topic of Allah's and a genuine sincere Talba, and this is from his book Al-Madharij of Salikin, from the most tremendous of his books. Now in the chapter on Talba, in the first volume he discusses Talba at length, and one of the sections in that whole chapter of section is a section where he discusses what is the reality of Talba, and so he says, what is the reality of Talba? The realities of repentance, right? How is Talba, how is it actualized, how is it made true, how is it made real, he says it lies in three things, there are three things.
The first of them he says, t'a'vi'mul-jinayah, t'a'vi'mul-jinayah, which is that you consider the crime or the sin that you fell into, that you consider it to be something great, that is something mighty and enormous that you fell into, Talil-Mul-jinayah. The second it is what dehamat-doba, which is to suspect the repentance, meaning that you suspect your own repentance, how I truly repent it, is it genuine, is it sincere, what other signs of a true repentance have I brought them, I don't think I have, right? Will I accept my repentance, this is you being suspicious and suspecting your repentance? And the third one, Watalebul-Aedari-Aedari-Al-Haliqah, which is to seek excuses to find an excuse with respect to the creation, this is an issue that we're going to leave for today, this is connected to Al-Qadar and how you see yourself and your sin and what comes to you from other people in relation to the issue of Al-Qadar and the right of Allah.
So this is like a technical discussion, we're not going to touch upon that, I want to focus upon the first two, Talil-Mul-jinayah and it dehamat-doba, right? First of all, Ibn Al-Qayim says what does he mean by Al-Hakah-ik, Al-Hakah-ik? When we say, Hakah-ik, the reality is of a thing, what is a Hakhika, of a thing? He says it is Ma Yat-ah-hak-woo bhishay, Ma Yat-ah-hak-woo bhishay, meaning that it is that thing by which, it is those things by which a thing is actualized and it comes to be, right?
It becomes true, it becomes real, it becomes tangible, right? Let me give an example, if I say Hakhika-ikul iman, Hakhika-ikul iman, if I said the realities of iman, what are the realities of iman, right? It is having dasdik of Allah and his messenger, believing whatever Allah and his messenger informed, right? So you believe the Aqbar, right?
Paradise is true, hellfire is true and all the things that we've been informed of, this is, this is actualizing iman, likewise to pray, to pray, is from the Hakhika-ikul of iman, to first to do the obligations, to do the master hab-bhat, to actually do them. So when you actually do them, now iman has been, has come true, it is actualized, it is brought into existence. So this is what we mean by hab-ah-hak. The hab-ah-hak- of a thing are those things which bring it into existence, right?
So in other words, these things that I mentioned here, the imul-jinaya, the ham-hot-tobah and in other things, without these things, the toba is not real. The toba has not been actualized, right? So what are, you know, what are these, what are these things? He says, in fact, he mentions, there's a hadith he mentions, imul-hah-him-ul-hah, but the hadith is d'aif, it's not authentic.
But in this hadith, what, what happens in this, is hadith is a companion al-harith, al-harith-ah, and he's, the mr. sum says to him, how did you arise this morning? And he says, I arose this morning as a true believer or as a convinced believer, right? So he basically established and affirmed the reality of iman for himself.
So the messenger was, again, the hadith is not authentic, not authentic, d'aif, but the matna is correct. So what is ascribed to the messenger of Allah, but it's not a habit, in nalikule, hab-imin-hakika, verily to every truth or reality, there is a reality. So what is the reality of your iman, from a hab-hakika to imanik? Right, so you can understand here, the meaning here is the same as what we said before.
What, what are the hab-hakika of a thing? It is those things by which a thing becomes true. So here, what the messenger is saying, in what is ascribed to him, but which is not authentic, he's saying to the companion who said, you know, I arose with firm, solid, convincing iman, he said, so what, so what is the reality of this iman that you, that you have then? Meaning, tell me what are the things by which your iman has become true and has become actualized and real, right?
So, so this is the first point here, what is the meaning of hab-hakika, hab-hakika, ikut-toba, the realities of toba, it is those things by which toba becomes true and real and tangible and actual. And what are those things? First of all, he said, t'a-li-mul-genaya, t'a-li-mul-genaya, he says, imul-kaim, he says, what am I t'a-li-mul-genaya, as for making this affair, you know, the sin, the crime that you fell in, to consider it to be mighty and great, he says, what in, what in no? If that's the hab-hakika, l'am-gen-dam, l'am-gen-dam, a-li-ha, right?
If a person belittles his sin, as if it's nothing, as if it's nothing, as if he's, you know, repented once and he's cried and he's, you know, this is belittling, belittling, the toba. And wah-la-kadari, t'a-dini-ha, yakun-o, nad-muh-hu, a la-r-tik-ha, b-ha, right? To the extent that a person considers that sin to be great and mighty, to that same extent will be his remorse for having committed that sin. But in Manistahana, b-idah-tih-fos-in-math-al-an, l'am-gen-dam-al-a-idah-tih-hi, b-idah-a-l-am-a-n-nuh-hu-dina-ru-n, ish-dah-dah-nad-wa.
For example, a person, some person might be a spendthrift in a waste money and he throws away money and isn't value what he's throwing away and wasting, right? So obviously this person, there isn't going to be a great deal of remorse in his repentance, but if he values places a value on every dinaar, on the dinaar, that, you know, what is it worth and I wasted something that could be of great benefit, either to myself, my family or to the poor, or to the needy, or, you know, in the right of charity or zakah, or whatever it might be, right? So the- the- the- the alum of his gynaya makes him is connected directly to the extent of his remorse. And as we've seen already, remorse to be remorseful, to be grateful, is one of the conditions of- of Toba.
So he says, uh, so he stood the nadamuhu wadomat yidah-tuhu-in-dah, right? So he will- he will consider it to be a great thing that he has wasted, you know, wasted this well. And he says, what's alimul gynaya yasuduro an infalati asya, right? So to consider the sin to be mighty and great, it emanates- it emanates from three things, right?
What are the three things that lead you to consider your sin and your crime to be great? He says, t'adimul amr. First of all, t'adimul amr, which is that you consider the command of Allah, that you disobeyed, that you consider that to be great and mighty. This is the command of Allah, the Lord of the worlds that you disobeyed when you committed that sin.
And this is- this is a mighty affair, the one who created you, the one who provided for you, the one who nurtured you through his- the as- the one who gave you parents to raise you, the one who shouted favours and bounties upon you, the one who gave you hearing and seeing, and the ability to feel and think and reflect, the one who gave you every organ of the organs of your body, through which you- you benefit and you subsist and you feel pleasure and benefit and joy. This is the one who commanded you, he is the one who's command you have disobeyed. The first one is t'adimul amr, t'adimul amr. The second thing is t'adimul amr, affon t'adimul amr, so the first is the command, right?
The actual command itself. The second is t'adimul amr, which I've just explained, right? Allah is the one who- it's Allah who is commanding you. So the first one is the command itself, right?
Do not- do not lie, do not steal, do not back by, do not fawnicate, do not gamble, do not oppress other people and take their wealth or their honour, right? These are prohibitions, so, and likewise the command, to pray and to fast and to all the obligations to honor the parents and to fulfill all the other rights. T'adimul amr, the first one, consider the command or the prohibition to be a great affair. The second thing is t'adimul amr, who is the one who is commanding and prohibiting you?
It is the Lord of the world as I just explained. And the third one is t'adimul biljazar, t'adimul biljazar, which is to believe firmly, to have firmly believe in the recompense in the reward that follows if you stick to the command of Allah and stuff. And conversely, you know, the punishment if you disobey the command of Allah Subhanahu Al-T'Ala. So when these three things are present, these three things, T'Alimul Amr, T'Alimul Amr, and T'Sdikobil Jazar, these things they feed into T'Alimul Jinnah, which is making the crime that you committed to be something great and mighty.
And so when you consider the crime that you committed to be great and mighty, that then feeds into remorse. So see, can you make the connection between what Ibn Al-Kayim said, what are the Hatha'i Qutobah, or his commenting upon Abu Ismail, Harawi Qalam, what are the realities of T'Haba? Well, it is T'Alimul Jinnah, one of them. And T'Alimul Jinnah, with the three things that feed into it, that feeds into remorse, regret, which is one of the conditions of T'Haba.
So now we have a very clear way, like when we say from the conditions of T'Haba is to have remorse and regret, we should now have a very clear understanding as to how we arrive and reach that regret. What are the things that we need to think about consciously for that regret to genuinely and truly take root in the heart of a person? It is T'Haba'amr, and T'Haba'amir, and T'Haba'amir, and T'Haba'amir, and T'Haba'amir, that leads to T'Haba'amul Jinnah, that then leads to the remorse. Now this is the first of the Haba'amr, the realities of T'Haba, which if present, then T'Haba is actualized and is real and true.
The second, and now this is the important one, obviously they're all important, but this is important as it relates to eklas, to sincerity. He says, w'ammer ʻi tihamu t'haba'amir, as for suspecting the T'Haba, meaning that you are critical of your T'Haba, you are suspicious of your T'Haba', you suspect your T'Haba'. He says, Šaʻi anna ha ʻhachun alih, Šaʻi anna ha ʻhachun alih, and this is because, T'Haba'amir is a right, is a right due from you, and laiata yakkun annu adda ha dal ha ʻalwa chyl matulub, minhu. Right?
So because T'Haba'amir is the right, that is due from you, then a person can never have certainty and be convinced that he has fulfilled this right in the desirable Nā Jeon. in the way that has been requested from him. Right? So the first thing is you think to yourself that you you can never be certain you can never say and this again is the way of thinking of the destroyed people who make light the affair of Toba.
They spend a moment, you know, raising their hands and maybe they prostrate and shed some tears and the Oscar love of forgiveness and the salary pent to you and they think this is the end of Toba. I fulfilled the three conditions of Toba. I stopped doing what I was doing. I feel remorseful and I will not do it again.
And I said these words and that's it. Now he's operating upon as if he has gained certainty that now he's fulfilled the Toba in the desired manner and he'll continue, you know, on his, you know, whatever this is not the way that the lever is not the way that he thinks. Right? This this opposes a true repentance.
This opposes a true repentance. A true repentance is that you can never ever be be certain or have certainty and be sure and convinced that you have actually brought the Toba in the desired manner. Why? Because Toba is more than just there are many other things that come as part of Toba, which relate to the heart and like your truthfulness in what ensues and so on and so forth.
And this is what I will explain. So then he says, so so let's let's recap again because it is a duty or a right due from you. Then he should never be certain that he's fulfilled this right in the desired manner, which is being requested from him, which is desirable that he should fulfill it in that manner for your half or and now a far, far, far, far, so he fears that he has not actually fulfilled this right, the right of the Toba when he's talking about minho and he fears that it will not be accepted from him when I know who I'm your blue, you're the who he's a heavy her and that he hasn't expanded all of the efforts in order to make sure that it is valid and correct. Right?
So this so this is the first part. Right? The person suspects himself. He holds that he hasn't fulfilled all the rights that he hasn't done it in the desired manner.
He fears it will not be accepted by Allah subhanahu wa ta'ala and that fear lingers and hovers over him over his head regarding his sin. So that is part and parcel of a truthful genuine Toba. Then he says, oh, under her now this is the part that connects to sincerity. Oh, under her toe battle, illatin, wahwala, yesh, you know, be her.
He says, or it could be a toe battle, what does it mean? It means that that person in making his toe, but there's actually some reason underlying that Toba does it doesn't illa does it does a reason. And that reason, as we shall see, is something that makes his toe that to be cloudy and murky and not clean and pure. And it does not is not it clashes with sincerity to Allah.
He says, he says katobati arbabil jawahi he well, if less, wahwala, fivina, ala, jahi, him, womana, zili, him, been a nurse. So he says, like the Toba, like the Toba of those people who are engulfed by calamities and disasters and ruin and failure, for example, for example, a person could be living a life of heedlessness of sin. There are sins he's committing habitually. He thinks nothing of them and, you know, or in his household or in whatever it might be.
Then all of a sudden ruin harm, it could be financial. It could be a calamity of some sorts, right? Could be a flood, could be a disaster, could be whatever it might be, could be loss of life, could be an accident. All of a sudden now, all of a sudden now it's Toba, right?
So here the Toba is, so this now enters into the subtleties of the heart, right? And where people do not really think very clearly here, what is it that I'm repenting? What's behind this Toba? Is it the calamity and the ruin and the loss, which is an Allah, which is like really the real true cause that's led me to repent?
Or is it the fear of Allah and seeking the face of Allah and realizing what I had done, had been wrong, right? There's a subtle distinction between, you know, between these two things. And there are some types of people who you find they only tend to repent in situations like this, right? So when is the calamity?
I repent to Allah, so when there's no calamity and you're living a life of ease, then you're back into neglected stones and forth. Then is the calamity now repent to Allah, right? This is from the Toba, Toba, to Allah, right? The Toba, which is behind it, is like a reason or a motive or a cause.
So there are some types of people who this is why they repent. Then there are others, one more half of the inner, Allah, Juhihim, woman, alizihim, woman, woman, alizilim, being a nass. Then there are other people whose Toba is simply because they want to maintain their standing and their status among the people, right? I'll repent so they can see, oh yes, yes, he's actually a truthful person.
He's a nice person. He's a genuine person. So we'll maintain the same, right? He might commit great, tremendous crimes.
He may violate the rights of other people. He might be dishonest, untruthful, treacherous and all the other things. But because he wants to maintain that standing and the trust of the people, this is how he makes his Toba, makes a display of his Toba. Why?
Because he wants to preserve his standing, his position, his honor. He doesn't want to lose that with the people because of whatever things he enjoys of benefits and things like that by having that status with the people. So now he has a motive to repent or to show repentance. And a person can also delude himself into thinking that he is actually being sincere.
Well, he's not actually sincere. He's not so person, but he's not so person, people who self they delude themselves, right? Because they're not reaching deep into their hearts to truly, you know, search for that sincerity and to establish that sincerity. So they continue in their delusion and really it's something else that is motivating their, you know, their repentance to, you know, gain the acceptance of the community and to maintain that standing and to maintain that stature and to, this is why you're really repenting, right?
It's not genuinely because, you know, you seek the face of Allah. Just like as we are discussing, you consider your sin to be great. No, you consider that you might lose your status and standing to be great. That's the greater thing that you're worried about, not the jinnah, you're the crime or the sin, right?
So this is another thing which, you know, opposes sincerity to Allah, echlas to Allah in the issue of Toba. He then says also, oh, and the whole tabah, wohaha, further than Allah, haali, the tabah, the haal, the haal, the haal, the haal, the man, the min, the jinnah, min, the jinnah, or he repents in order to protect the situation or the circumstances he is in, not out of the fear of the jalal, of the owner of majesty and honor, right? You repented, you showed repentance in mid-repentance in order to, again, this is similar to the previous one, that you're trying to preserve and protect the haal, the situation, the condition, the circumstances you are in. Now, this is very general and it can apply to many different situations a person might repent because, you know, there are circumstances which he needs to maintain, right?
In order to, you know, preserve those circumstances because they benefit him and to not repent and to not maintain or show and display repentance, especially when it comes to violating the rights of the people, so you make a display or repenting, but you did so to maintain the favorable circumstances that exist in your life, you don't have those circumstances to go, right? And you make that Toba, you make that display of Toba for that reason, right? To preserve the haal, those circumstances. You didn't know it because you truly have fear of the Ljulal, of the Ljulal, which is the one who, you know, is the possessor of mighty and honor and majesty.
Then he says, oh, and now Toba, Pala Ban Ljurahati Minal Kad, Fittar Sile Thambe. Or he repented because he simply wants to, you know, give himself some relief and ease from the burden of falling into sin, because even falling into sin has a burden, like it has a toll, right? You need to make effort in order to sin. A person might endanger himself in stealing from people.
A person might endanger, a person goes through risk and harm to himself in trying to commit zidah or to entice women or to, you know, do things like that, right? That poses the danger to himself. And so sin is such that you have to undergo toil and effort and struggle and risk, and whatever it might be, some sins might be harmful to you. You're drinking, the drinking harms your health, you're taking intoxicants, you're taking drugs, you're taking recreational drugs, that's harmful to you.
So what happens is the toll of that burden of effort and toil and struggle, whatever, it's wearing you down. And you can't physically handle it anymore. You don't want to take the risk anymore. So you make toba to be relieved of that toil and effort and burden, not because you fear Allah's repan that goes, then you will go back and you return to the sin again, right?
It's only your repenting in order to, you're using repentance as a means to relieve your body of the toil and effort and struggle of committing the sin. So in a way, it's like, again, in a mind, you're deluding yourself and it's a twisted way of thinking that some people fall into that to escape the physical harm of the sin, they make an apparent what they delude themselves into thinking is toba, but really the toba is a means to another end, not that the toba is the actual end, the actual objective, right? So he says, oh, and Houtaba, halleb and d'hirahati min al-qaddi vidah sile vambe. Oh, Ibukah and Allah, Ibuhi, wamadhi, wamadhi, wamansa behi, right?
Or he makes toba because he wants to maintain his honor and his wealth and his position. So some people make a display of toba, I've repented now, you know, you know, it could be, for example, a person might be employed in a certain position, which demands a degree of trustworthiness and reliability, and then he fell into a sin, fell into something of trustworthiness, lying treachery, whatever it might be, and, you know, which disqualifies him from that occupation. So now he makes his repentance, because, well, I better make a toba and make a display of making toba and mix with the people and say that I'm remorseful, I'm sorry, and so forth, because he wants to maintain that position, that job, that position, or his honor, the honor that he held amongst the people, or his, you know, his wealth or whatever it might be to protect his wealth. And that's another reason.
So he makes the toba, but again, he's deluding himself, he thinks he's being sincere, but he's not, is some other and behind it, or he says, oh, he says, oh, ah, he says, oh, he says, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, he's not the kind of person. So he says, also, or he could be, because the things that invite him to sin, the impulse is actually weak in his heart at this point in time. and because the shahwa, you know, the flames like the flame of shahwa is somewhat extinguished, right? In other words, there are some times and some situations where there isn't a strong desire or impulse to commit sin in your heart.
So in that moment, it's very easy, it's very easy to be repentant, right? And you know, there's no impulse to commit the sin. And so therefore in that moment, you find it, you know, you, you know, this is the real reason why you are repenting. But if you are put in circumstances where the shahwa, the desire for sin and the, you know, the, you know, the, the, the things that invite and call you to sin now return, then you will quickly, you'll jump into the sin without hesitation, without thinking.
You know, once the things that invite you to it are now present again, for example, it could be, you know, person might have bad companionship. So when he's away from the bad companionship, right? You know, the, it could be he sits with them, maybe they smoke something, maybe they backbite other people and mock other people, maybe they, you know, speak frivolity and bad speech, whatever. So when he's not with them, there's nothing, you know, there's nothing inviting him.
So he sits there saying, I make no more, whatever, whatever, you know, then when he goes back, and it could be like, within the next hour or something, he's now stuck with his friends and the things that invite him to the same sins because he's with his friends and because the things are present, right? He's straight into it again, right? There's no restraint, there's no fear of Allah, there's no nothing like that. So was his Toba really genuine then?
It wasn't genuine because that Toba was only because the things that invite him and draw him to the sin were not present, they were not strong, the things that caught the sin were not strong in his heart, the fire was extinguished. And so he found it easy in that moment to stop and reflect and I make Toba, but then the next moment, the next hour or the next evening or the next morning or the next day or the next week, straight in and, you know, he won't have any restraint, right? This is a sign that this is not a genuine Toba. And it could be, or it could be, and this is a part of one, it could be also the reason, is that not doing the sin, not doing the sin would actually come in the way of something that he is pursuing, of either risk, sustenance or acquiring some sort of knowledge or something.
So that's the reason why he's repenting from the sin because the sin itself would come in the way of some other worldly acquisition. So his reason for Toba now and refraining from the sin is not for the face of Allah, not for the hereafter, not fear from the Jalal, it is because if I did the sin, that would bring me some loss or I would, you know, I would lose something or not, quite something that I wanted, it comes in the way of my objective. So that's why he, you know, why he displays Toba and refrains from sin. So then he says, when he says, when he says, when he says, when he says, when he says, when he says, when he says, when he says, in the way of his when you're horrible, when you're horrible, he not is it out of venerating Allah and venerating venerating his prohibitions where it's all and now who not is it out of magnifying Allah what?
Rashyatah means to who the al-manzilah in the who and not is it out of feeling that my status with Allah might diminish when I'm in Allah, so he what is all and now who was Rashyatah means to who the manzilah in the who woman will woman will be what will be an who right so it's not out of fear that you might be far away from Allah and you might be you know repelled Allah repels you well if you job and what he he what he he if you dirty or not is it out of fear that I might be prevented from seeing the face of Allah in the hereafter and these so it's not out of that he says for her they hit Toba to uh low none right this Toba that we've just described of all these categories of people this is alone this is like this is like a flavor or a color or a category of Toba and what Toba to ashabil illal what Toba to ashabil illal alone okay so sorry the first Toba the Toba which is genuine right that is a type that is a type of a Toba the genuine Toba this is one lone like a type of color or type of appearance and this other Toba what Toba to ashabil illal the Toba of the people of illal meaning those who have all of these considerations and reasons this is another lone this is some other color this is some other manifestation some other different type of uh Toba so and then he also continues and he says also we continue a bit more he says one minute one minute he had me to by then uh therefore asimah what the what the what the fuck what the fuck will be what if I do call me illa where are we page 86 oh yeah so he says he says what minute he had me to by then uh therefore asimah what if I will be illa them bile feina ba alfina what a da koi what a da koi hello what Timo what uh muwa piaatihi orba ma tana fa sir orba ma haja haja haja orba ma fa rubba ma tana fa sir orba ma haja haja haja tijah so this final sentence we stop on that he says also from suspecting the Toba what is what is a suspect Toba is there for the asimah having a weak resolve having a weak determination we said to have a firm determination not to return to the sin again right that's one of the conditions we mentioned earlier here from the sign of a suspect Toba is a weak determination and the heart what it does it seems inclined to the sin meaning that the impulse you you harbor the impulse of doing the sin it comes back to you and you harbor it and you reflect upon it and you know it's you know so it's really not like a genuine firm resolution not to fall into again but rather it enters into heart it comes in you entertain the thought you entertain the idea and maybe even you relish the idea of committing the sin and that feeling and that thought comes and you remember the halawah you know the sweetness and the taste and the joy and the pleasure of the sin that you you know that when it's committed that those thoughts and those ideas they come into your mind and you know you have this with you that is a sign of a you know suspect Toba and likewise I mean iti hamit Toba to me to me to me to me to me to my man and he says that likewise from the suspect over is a person just being tranquil and that he's having firm you know so sure of himself so sure of himself that he's now I repented come to the repented you know I cross-fated I raised my hands I made it one of a of Toba you know and now he's convinced and absolutely sure certain that he's now repented with Aishari repentance which is acceptable to Allah and operates and says as if he's been given some sort of you know paper you know giving him a guarantee that your Toba has been accepted right of safety and security this is from the signs of a dogma when you if you have this feeling then you have to be doubtful of your of your repentance so this is tremendous tremendously beneficial speech from Ibn Al Qayim or Al-Qa'Allah these are things that we normally don't think about and we don't give consideration to and we overlook these things we do not have that precise deep insightful explanation which we see from the likes of these great shiks of Islam or Al-Qa'Allah like Ibn Al-Qayim and other and so this is of great benefit regarding the first condition Iqalas right not everybody who manifests Toba is he really truly genuinely repentful because there are there are there are the people of Toba which is sincere and genuine and there are people of Toba the other people ashab ashabul ill the other people who repent because of reasons or motivations and this could be many many things many many circumstances and you know those people think that you repent and that's it repented to know when it's done especially when it involves the rights of other people and you know these people are delusional rather there are some aspects of Toba which your truthfulness in that Toba could be tested for the rest of your life right have you truly repent it to Allah and that you could be tested until the end of your life where you really genuine in that repentance right so these are tremendous words from Iqal and that was the first condition the second condition going back to Sheikh Mothimin or Himhaloat ala Ashartothani and Nadaamu ala Maifar alaamul al-Mazia, Le'anah shulul al-insan bin Nadaamu al-Woladi yadulu al-A'anahu Saadikon fithalba. Second condition is remorse, regret over what he has done of sin and disobedience. Because a person perceiving and feeling this remorse, this indicates that he is truthful, he's genuine, he's truthful in the Talba. In the sense, bibatna al-Nahu yadahasar al-Aamu al-Sabak, Sabak, Sabak Aminu, that he laments and feels like a sense of loss and ruin over what preceded from him, Oyang-Kasirah, I mean, actually he feels like broken and low because of it, Wol'a-Yadah al-Nahu fihal-lin, minho-hata-yatubah minho-ill-alah.
And he sees that there's no kind of real solution or way out or it's not resolved until he repents from it to Allah, Subhanahu wa-Tah-Ala. So this is the second condition which is being remorseful to Allah, Subhanahu wa-Tah-Ala. And what we'll do, because the third condition has a bit of a lengthy discussion, so what we'll do is we'll stop the lesson here in Shallah-Tah-Ala. The second condition of the five, and we'll follow up this discussion in Shallah-Tah-Ala in the next lesson.
So we'll conclude there for today. conditions of the over. The best way to make over to Allah subh'u'llah is to find a moment alone between you and Allah subh'u'llah and to sit and reflect upon your sins that you want to repent from and feel and bring to mind those things that we mentioned to be remorseful, to be sorry, to regret what you fell into, to think about the greatness of the command that you disobeyed, to think about the greatness of the one you disobeyed, the one who commanded you and he disobeyed, all these things you bring to bring these things to mind and to bring that right state in your heart where you are thinking of the hereafter and the reward in the hereafter and that you want to see the face of Allah. All these things that we mentioned, you bring all of these things to mind, you find a moment to yourself alone, you bring these things to mind and then also you can raise your hands, turn to Allah and you make the du'a for Istik far, the du'a of the over and use the words of Istik far and to Allah and the dua of Istik far and raise your hands and be humble and sit and think and develop that resolve not to ever fall into that sin again and to realize that to return to the sin or even to, because sometimes people repent with the intention that they're going to return to this sin again.
So these things you have to really resolve and clarify in your mind at the moment that when you are making Toba, are you really being genuine, are you really being sincere, are you really being truthful, this is what you have to bring about in yourself when you make Toba because if you do it like that, like in the way that you are seeing being outlined from the speech of these scholars, then you will find that the Toba will be easy and you will find that falling to sin will become harder for you, you won't return to sin that easily, it all comes down to having a genuine truthful sincere Toba and if you do that, and this is the way that we said, this is how you repent to Allah in the best way, you bring all of these things to mind, you understand and learn these things and then when you perform the Toba, you are now in a better position to make Toba with all of these considerations in mind, to make it genuine, to make it sincere, to make it truthful. So this is how you do it and find the times when the Du'a is accepted on a Friday evening the last hour before Maghrib, and various other times when Du'a is accepted, find a moment to yourself, precede it with vicar, with the recitation of the Quran, with some other deeds of righteousness and then think about these things that we said, feel remorseful, have a firm resolve, not to do it again, think about Allah, his names, his attributes, think about Allah, loves the Telwar bin, loves those who repent, loves those who keep themselves pure from shirk and disobedience, all those things you bring them to mind at the point of making Toba and then you raise your hands, you make a stickfire, you make Toba, the usual things that we all know that we all know that the Du'a is a stickfire and you have a firm determination to have, you know, asm to have firm determination, not to return to that sin again, you being truthful, you being sincere. So, we obviously will discuss this more in the lessons to combat in brief, that's what we can say very, very briefly in Shatla, is to understand the reality of Toba, first, and that's what makes Toba to be easy, you said you had a, it's not. So, the question of the brother was that, was along the lines that, obviously, there's a lot of nashat in that way, in the sense that, you know, people have the means to broadcast themselves and to call to what they're upon.
And so, in the midst of all of that, there are some innovations which are very, very clear and apparent to the average person, the biddha of the shi, al-Darafida who detests the companions, the biddha of the grave worshipers say, you know, so these are apparent things, but then there are also types of people where the innovation is obscure, maybe they ascribe to the sun, maybe they ascribe to salafiya. How does one, this is where I'm standing from your question, how does one be cautious and to learn those types of affairs? So, as the brother mentioned, obviously, there are some things which are very, very clear and very apparent. And these are things that obviously, in the course of seeking knowledge and teaching the foundations, whether we learn them ourselves or teach them to our children, there are certain things which are from the basic foundations that we should know, that we should know as the foundation.
For example, you know, the biddha of the kawarage of the rafida who hate the companions of the kawarage who basically revolts and rebels and bring about turmoil and ruin the biddha of the Sufis and some of the dokkreens. These are all apparent things that we should know and have a good clear understanding how the Muslim ummah split, how it divided, you know, what are the main groups, the other kawarage, the rafida, the murjia who expel actions from iman, the kadariya, who deny al-kadar, the Allah knows and decrees and wills and creates the actions of the servants, likewise the biddha of the jahmiyya who brought philosophy into speech about Allah, his names, his attributes and in the various offshoots of the jahmiyya, the mratazila, the kulabiyya, the ashariya marjuridiyya, then we have like the phallasifa, the sudha of philosophers who basically put, you know, they try to merge philosophy with the kuran and then there is the Akkala aniyya, the modernist, the rationalist who believe that the Akkal is supreme and this decides, you know, what is right and wrong belief and good law, bad law, like legislation and, you know, what is harmful beneficial. All these are basics that we as students or as people who value the sun and who know who the ullama and who know the way of the sullaf, these are the basics that we should already have mastered to, you know, with some degree of study, we should be familiar with these types of things, right? The first four sects, you know, kurabiyya, rafidha, mrjia, madariyya, what are the basic deviations of each one?
And then what sex came after, the jahmiyya and the mratazila, then you have the various other orientations, the mr. sawifah, the sufis, and then you have the mr. phallasifa, the people of philosophy. So at a basic level, we should have a good grasp because these are historical things which happened, but the effects of which continued in the ummah right until this day of ours, right?
So all those old sects have people who are upon what they were upon and who perpetuate what they were upon. So that's all, this is something that we should have as basics as students of knowledge and with some, you know, a length of study. However, as we know, there are also people who, you know, they make a display or they ascribe to sullafiya, but they're not really upon the way of the sullaf and they bring with them false beliefs or false principles, false methodological principles. And so this is a bit more difficult and a bit more subtle because not everybody has that level of knowledge and understanding to be able to clearly see, you know, well, this is not in accordance with, so how do we, what do we do?
Well, we return back to the scholars. This is the way we are guided in these types of issues. And so there are a number of steps that we can use in this regard. The first of them is also, like I said, go back to the scholars and their refutations and their speech about the contemporary people, the contemporary figureheads, the contemporary callers.
So if we take the last century by way of example, we know that the scholars of the Muslims, the people of the Sunnah, they have spoken about, for example, Hassan al-Bannna, Sayid Gautob, Al-Doudi, you know, and Nba'hani, these are all people who are from Al-Hu'an, Al-Muslimin, Hezbollah, Tahrir, all these kind of politicized Jama'at who have errors in the field of dough heat and the field of methodology. Likewise they speak about other people, more contemporary who inherited the ideas of those people, Ad-Dafman, Abil-Haul, Ad-Nan, Arur, you know, Mahamud Al-Haddad, Ad-Dalatif, Bashimi, these are now, you know, like another level of version of those, you know, previous people and the scholars have refutations against them. So in a nutshell, what I'm saying is, the first thing is to return back to the scholars, right, and to see whom the scholars have they written against and written about and what ideas have they written about in the contemporary age. And this is in every age and every era.
As the messenger of Al-Sussami said, Lord, Lord, if you are to be a scholar, Heya Allen Feller, Heya Allen Feller, Allah, who are you, who are you, who are you, in Allah. So as we said, the first thing is to return back to the scholars of your age, of your era, the scholars, manifestly upon dough heat and sunnah who call with the call of the prophets and messengers in rectifying the society. So we go back to them and we find an abundance of material, information, knowledge, and understanding about the Jamaat, the groups, you know, the individual, the Afrada, the individuals, you know, the callers whom the scholars have spoken about. So that's the, that's the, you know, second thing.
The third thing is simply to know who are the people upon manifestly and clearly upon the way of the sallaf in your land who have connections with the scholars and who from you can clearly see that they call to the sunnah, they defend the sunnah, they venerate the sunnah to know who those people are. And once you know who those people are, then you stick to them as a, so I guess the point that I'm explaining here is that because it is not possible for a person to know every type of fahlsud and to know every type of shubha and to know which person is really upon the sunnah, whatever, then there's like a safeguarding mechanism that, you know, is found in our religion, which is that those people who are clearly unmanifestly upon the sunnah who call to it, who defend it, who connect the people to the scholars who, you know, clarify these affairs, you stick with them and you befriend them and you accompany them. And as for anybody else who from whom it's obscure, you do not know, it's not clear, then as a safety mechanism for yourself, then you just befriend from those people until it is established with you that they are either by way of commendation, either by way of investigation, either by way of examination. These are all ways and means by which legitimate ways and means by which we can examine and investigate and to find out about people, whether it's not clear to us, what are they about, what are they upon, and there are ways and means that can be used, you know, which platforms do they sit upon, what is their allegiance, what is their loyalty, what is their friendship, you know, who do they speak ill of, who do they speak good of, all these things are signs and indicators by which a person can tell, like a person doesn't have to know all of the intricate details of every little issue to, you know, but he can use these general guidelines to see.
And that's why many of the scholars of the Sullif, they used to say that, you know, if you are in Medina, then test the people of Medina with imamalik, right? And if you are in another place in another city, test the people with imran, and if you are in another place, test the people with al-Ozai, right? So whoever is with them and speaks well of them and is, you know, speaks good of them, then you know that person is a person of the Sunnah, right? It doesn't mean that you now have to know every single interest in detail, you know, because not every person would have that level of knowledge to, you know, look at the Shubohat and see what this person is saying is it true or not true in consulis, not consulis, right?
These are like general safety mechanisms which exist in our religion, for the general people to know. Like if a person comes today and starts attacking Shikmin Bas, well, straight away, you know, this person is a rahluun waddilun misguided, string, you know, individual, anyone who speaks ill about any of the scholars, Shikul Fosan, you know, Shikul Lohidan, Shikul Vani, straight away, we know you are Sahibu, Hawa, Sahibu Bidah. And likewise, in the lands where people are known and known to the scholars and they manifestly upon that way, and then you stick with them and, you know, you can use that as a general guideline. If you yourself do not have the level of knowledge and understanding to be able to tell, okay, what is he saying in this issue?
If you don't have that knowledge, then you basically refrain until the matter is made clear to you and for you by the people in your land who have connection with the ulama and who were upon the way of the self and who clarified the way for the people. The third thing obviously is seeking ill, seeking knowledge, seeking fear in the religion, and especially in the issues of arpida. So this begins by, you know, learning and studying the books that contain the foundations of our religion. And these types of books are of various types.
There are lots of books which are, for example, Uso-Lusunna of Imam Ahmed Shahr-Husunna of Imam Al-Bharbahari. These are the types of books that when you read them, you know, in small, short sentences, they give you the essence of the creed and the methodology of the Salaf. And through that, you develop a good general criterion with which to judge people and individuals and groups and parties to see, well, from what I can see here in this book, is that person or that Jumah are the acting in accordance with this. So this type of study, you must seek comprehension in these types of affairs in the creed and the methodology of the Salaf from the likes of these books and al-Handilah, the scholars, they have much by way of commentaries and explanations, both short, concise, both detailed and lengthy, upon these types of books.
So you must seek knowledge in that field to be able to have a foreman, to have a criterion to be able to see. For example, if there's some person who claims that he's, you know, upon the way of the Salaf and with the scholars, you have people like this present today, they're on the tubes, they're on the media, and then you see them, whatever they travel, like one, for example, a soldier today, this clown by the name of Abu Tamia, I call him a clown because he's a clown. These are media types of, you know, these are people, I spoke about him before as well. You don't need to know anything about what they're saying, you just need to look at how they're behaving, right?
When you see a man who markets himself on YouTube, and when you see that he uses Photoshop to put pictures of like profile pictures of, you know, he's got Shekelbani on this side and she's shaking with him on that side, an image, and then he puts his own face in the middle in large and then he's got a spotlight on him, and that's like the splash image for his video. This is just blatant self-promotion and you're making yourself out to be like in the ranks of the scholars and his pictures as well, which those scholars don't agree with, right? So you don't need to know anything else about this person, right? He could be teaching you all like the books and Arabic and Arabic and this and these other scholars, you just need to know that this individual is a clown, right?
He's marketing himself to people to get an audience, you do not take this man seriously at all, right? And like some of the, like the, it's mentioned by the likes of Al-Bukhari and others about them, they saw once a man, you know, he's trying to tempt an animal, a horse, by pretending he's got something to give to the animal and he's like, we start with the animal, right? So they said, right, that person never going to take any invasions from him because that person is not reliable. If he's willing to deceive an animal, then he could be willing to deceive, right?
Basic principle, once you see that, that's it, finish. Carlos, it doesn't matter what he's memorized, who he's taken from, whatever. Carlos, that's it. I've seen something from you finished, right?
Same with these types of people. You don't need to. And it's astounding that people should be deceived by the likes of these people, right? As soon as you see that, that's it.
Carlos, finish. We've seen your reality. You are a clown, right? You are self-promoting.
You are just after fame and fortune. This is clear evidence that you are after fame. And then you go and you sit on the, you know, whatever you visit in America or whatever it might be. You are with the Lebanese, the Bligies or with the Huanies, you sat with them.
And just recently there's a picture of him with this Yasser, Hanafi, this Māchuridi, Jai Chmihanifi Mokalid, right? Hand, you know, shaking, smiling. And we know what the sort of said, the Manwak Garasahi Babid, A'anah Al-A'alai, Haddamut, Islam, whoever honors a person of innovation, this is a mob today, who believes, you know, who denies the allure of Allah's love to Allah, right? And denies, you know, other affairs of creed in opposition to the way of the sort of, and he's upon the way of the Jaihmiya.
How can you stand and flatter and smile and deceive other people, you know, your audience? That in itself is finished. Carlos, no. You don't need now to argue with him on any issue of knowledge or about any other issue about Salafiyya or Dao.
No, we've just seen two things from you which are evident about you, right? So this is the benefit of learning the way of the Salaf and implementing what we find in the books, like in the books of the Salaf that we judge you in accordance with these principles and these methodologies. So you have a foregone a criterion where you can just clearly see, well, this is what I know from the Salaf, and that's what I'm seeing from you, right? But that's enough for me.
I don't need to know anything else after this, you know, about any of your speech about Salafiyya and the scholars and about Salafiyya and about schisms and different, all that is just Calam Farik, all I can, you know, this one thing is enough for me to know your reality, right? So there are many things, there are many, many things, as I said, which a person can use in order to protect himself and guide himself in relation to dubious people who make a subscription to Salafiyya and who are out there in the field, you know, in the field of online acting and performing and, you know, building audiences and marketing, a brand and whatever. There are many of these types of people in the US, in the UK, everywhere else. This is a fitana and this type of platform and technology draws out and brings out these types of people.
These people would never have existed decades ago. These people only exist with the internet, with these platforms because, in essence, they are performance artists. They perform for the people because they want audiences, right? So very simple basic principles which we learn by going back to the books of the Salaf and we just, if we just implement these principles, you know, then we will be saved from a great deal of confusion, right?
And there are other points, obviously, there are these three points I mentioned, there are others as well, but now we'll stop in Shala, time for Salafiyya and we'll conclude our lesson