So today we begin a new series of lessons on the Hadith compilation, Ariado Salihin, and this is by the scholar, El Imam, and Nava We, Arahimahulahulahulahulahulahulahulahulah, and as you may know he was born and raised in the region near Damascus and he was dedicated to the field of Hadith and he is famous for Al-Arbahin and Nava Wea, the 40 Hadith of Imam and Nava We. Likewise he has a Shahr of Sahir, Muslim, and likewise this compilation, Ariado Salihin, and this is from the tremendous works and efforts presented by the Muslim scholars in the field of Hadith and you see that many of the scholars right until the contemporary era we see that they give concern to this book, they recommend that the students of knowledge that they give attention to this book, learning, understanding, implementing, teaching and that's why we see from the great scholars of our time such as Sheikh Abdullah Aziz, Bin Barz, Arahimahulahulahulahulahulahulahulahulah, he has an explanation of Ariado Salihin in four volumes likewise Sheikh Mohammed bin Salih, Al-Otheimin, Arahimahulahulah, he has an explanation of this compilation in six volumes and so this is an indication of the importance of this work and Imam and Nava Wea, Arahimahulah, he was from a group of scholars in that time period in the sixth, seventh, eighth century who are considered to be upright noble scholars there was sincere they gave tremendous hidmah to various sciences such as the science of hadith unlike was in Tafseil for example you have Al-Kurabi alongside and never we have even hadjur all these scholars they had some issues in terms of inclination towards the ways of the Motakal-Limimin that wheel of some of the Sephard and things of that nature but they lived in a time where no one had really made the Khayk of the mother of the Salaf and prior to that time as you know many many affairs entered into the Ummah of El-Mul-Kalam and the south of things like that and many scholars grew up in a time in an era when that was the only thing that was known and no one until the time of Shekul-Slam Ybretimir-Ahammul-Lah made the Khayk of the mother of the Salaf so nevertheless these scholars alongside these shortcomings there were sincere scholars upright scholars and they as we said made a hidmah to the religion to various sciences in hadith and that's why the position of the scholars upon the way of the Salaf is a balanced position on the one hand they point out the mistakes of these scholars Ybem-Baz-Ahammul-Lah did a Dalikah commentary upon Fat Al-Bari and outlined some of the areas of mistakes that Ybem-Hajah fell into and likewise with some of the other scholars the mistakes that Nawi fell into in the field of Hadith and Ta'wil of the attributes of the like was Al-Kurabi and on the other hand we acknowledge their great service to Islam that they were upright scholars who were sincerely seeking the truth and we do not attack them we do not revile them we do not accuse them of intending misguidance or misguidance so this view and position that we have is opposed to a group of people known as the Hadadiyya this group appeared in the 90s and they took an extreme position they said that any scholar who fell into any biddah we not need of his works or his books we destroyed them we burned them and so they declared and now we to be mobbed to the hajurabi mobbed to the al-al all these scholars in the past to have hidmah and service to Islam they began to speak in this way and this is not from the way of the scholars our scholars upon the way of the Salaf we make a distinction between scholars who passed away who may have fell into something of error something of a biddah but it was not with you know intent and pursuing and spreading misguidance this was because of circumstances we make excuses for them we make it to our for them that Allah have mercy upon them that Allah reward them for the service that they provided to Islam to the Muslims however we make a distinction because some people say well how can you speak good you speak bad and you point out the mistakes and then you speak good as well aren't you falling into moaz and you know aren't you counterbalancing between the evil we say no make a distinction between scholars and people who've passed away and they're bygone and past they're not living right now where they are speaking and writing and you know potentially propagating whatever mistakes they might have no they passed away and as we said they lived in a time where innovations had become widespread and they acquired knowledge in a setting where the take of the mother of the Salaf had not really been made properly until the time of the tenure I'm Allah so so we we praise them and thank them and we don't revile them and we point out the mistakes that they fell into this is the path of moderation it's the path of justice it's the balanced way and we don't take the path of either those who try to use the mistakes of these scholars as we find amongst the Ash Aries and Mato Riddies and claim that because they made up the Sifa therefore why are you going back to Imam Ibn Hajir and why do you go back to the Salaf aren't they greater in knowledge why don't you go back to you know the likes of Imam Ahmed and the scholars before him if you want someone to follow they were greater in knowledge you know so we don't use their mistakes to justify our own mistakes nor do we on the other hand they will revile them or you tackle them and abuse them and dismiss the knowledge that they offered presented to the Ummah and in shalat the good that they did it drowns whatever mistakes that they fell into and this is upon our principles that so long as a person's mistake or error or innovation does not reach the level of you know major comfort then that person you know there are from his deeds that will compensate for that on the day of judgment on Yomul Piyama and so for that reason we make it to our for these scholars I'll have mercy upon them and grant them a reward and some one of the signs of sincerity as some of the scholars mentioned is the fact that in the whole of the Ummah we see that al-barin and now we're here abi-al-sali-hin this is found in the Massage it is studied by no matter which background you are from what you know everybody this is taught and read and understood and explained all across the world and this is one of the signs of some of the Salivis as well as say but this is a sign of sincerity that the scholar was sincere when Allah gives that level of acceptance to his writings into his works. Sreeya scholars are willing to reward Mami noirah Muhla a great reward for his kiddmah and yes Allah to overlook his errors and to forgive him and to show mercy to him and so we begin with the actual mukadimah so Imam on noirah Muhla he has a short beautiful introduction to the to the compilation of hadith and this compilation is all really centered around worship and repentance and sincerity and forgiveness and all of the the praise worthy traits that we ought to have likewise all of the prohibited things the major sins in the second volume or the second part of the book all of the kabarir and the prohibited things so it's a beautiful compilation for developing the Muslim character right so this is this is an embodiment of the Muslim character what the Muslim character should be the one combines between worship and good manners and refinement of morals and manners this is what this compilation is but as we said there's a beautiful introduction of a badimah of al imam and noirah Muhla so we begin with that in shi'ala ta'ala before we start and we'll start with the first chapter which is obviously the chapter on sincerity so al imam and noirah Muhla he begins by saying alhamdulillah al-qahar all praises you to Allah the one al-wahid al-qahar al-qahar the one who is the one who compels the powerful the compiler al-aziz al-aziz al-wahfar one who is mighty al-aziz al-wahfar the one who constantly and repeatedly he forgives those who turn to him in repentance mokawirul laili mokawirul laili al-nahar and he is the one who wraps the night around the day he wraps the night around the day tatkirat and the ulul ul-ul-ul-ab-sar so that this is a remembrance a remembrance for those who possess hearts and who possess a vision or eyes right so the alternation of the night and the day the fact that we see of the night it envelopes and surrounds the day and the day envelopes and surrounds the night because of the variations therein this is from the observable ayat that man he sees he experiences every single day of his life this is an ayah that he sees and it is an ayah for the people with hearts and with vision meaning not everybody has hearts and vision but what is meant here is hearts which are living and reflecting and eyes that can actually see with the nur of iman because the people of disbelief they have they have ul-ul-ob they have absar but they do not they do not do not see they are blinded they do not see these ayat and what they point to Allah's on his right to be worshipped so he says tatkirat and the ul ul ul ul-ab-sar what tab-sirat and litha will al-bab litha will al-bab wa-il-a-tibar and likewise to provide tab-sir which is insight and understanding to those people who possess intellect and who possess deep reflection consideration al-atibar al-ladi-ayapad-amin-hal-ki-hi-manish-naf-ah-huh for the he'dahum he had he'd dar the one meaning Allah the one who awakened from his creation those whom he chose and then he made them to abstain from this world from this abode to abstain from it wa-sha-dahum the morata-bati-hi wa-idamatil-a-tibar and wa-wa-wa-wa-idamat wa-idamat-al-af-kar so he said and he preoccupied them to make morata-baba of him meaning to live a life where they are constantly observing that he is watching them and he knows everything that they do and puts them into constant reflection they're always reflecting and thinking wa-mul-la-za-matil-it-the-a-as-wal-at-kar and likewise for them to always adhere to to receive admonition and to make remembrance meaning of Allah's up and out of Allah. Wa-wa-wa-wa-wa-wa-kar-hum led-du-ub-idar-that-hi wa-dah-hu-vi-le-du-il-al-ar and he granted them success in remaining constant upon his obedience and to make preparation for the abode of settlement meaning the permanent abode which is the year after.
wa-lah- Hilār, min-ma-yous-hrit-uhu, wa-iu-jib-o D'a-l-bo-ar and to be cautious from that which angers him and which necessitates the abode of ruin and destruction. When Muhammad al-A'dalika, Ad-Dawai-Yori, Al-A'u'al-A'u'al-A'u'al-A'u'al. And to preserve all of this, to safeguard all of this, despite the changing of situations and the changing of times. No matter what situation you are in, what area you live in, this what I know, I know he has described of the way of those whom Allah has chosen, that they are preoccupied with the hereafter away from the world, that they are in constant reflection, remembrance of Allah's upon Allah, pursuing the hereafter, that this is what they are always upon, no matter what circumstance, what situation, what area they live in, whether it is riches, an affluence, whether it is poverty and destitution, whether it is joy and happiness, whether it is grief or sadness, whether it is pain and suffering, whether it is pleasure.
In all situations, this is what they are upon. So the changing of times, the changing of circumstances does not change what they are upon. So then he says, Ahamadhu, Ablaga, Hamdin, Waskar, Wachimulah, who, and Māsu, I praise him, with the most far reaching of praise and the pure, most pure of praise, and the most comprehensive of praise and the most, you know, the praise that grows and so on and so forth. Then he testifies, Wachadhu and Nāril, Alvar Al-Kareem, I testify that none has the right to be worshipped, except Allah, who is Alvar, who is Al-Kareem, Ar-Rahim, and I testify that Māmad, so Salam is his servant and his messenger and his beloved and his halil, his intimate friend, the one Al-Hādih in Assirati, Mustahim, the one who guided to the straight path, Wadhāril, Ihādih in Pawim, and the one who called to the upright religion, Salawatulah, he was Salamhu, Hualai, Wa-Ala, Sa'il in Nabi'Viyin, Wa-Ala, Qul, Wa-Ala, Qul, Wa-Ala, Qul, Wa-Ala, Qul in, Wa-Sai-Risali, Hin.
And likewise, that made the good mention that Allah makes of Him and His Salam, His peace and safety and security upon Him and upon all of the prophets, and likewise, upon the family of all of them, and likewise of all of the righteous people. So then he begins, Amabad, Fakat-Rah, Al-Tah-Ala to proceed Allah, the exalted, the said, Wama-Halaq, Tul-Jin, Nāwala, insa, īlā, Yāgudun, Ma'ul-Yidumihum, Ma'ul-Yidumihum, Ma'ul-Yidumihum, Ma'ul-Yidumihum, Ma'ul-Yidumihum, Wa-Ala, Yidumihum, So he mentions that I, in the Qur'an, that I did not create Jin and men, except that they may worship me. I do not desire from them any sustenance nor that they should feed me. And now he says, Ahamul-la, this is a very explicit statement that they were created for Ibada.
Allah created mankind for Ibada, not that He needs Ibada, not that He needs from them anything, but rather this Ibada, this worship is for the benefit of mankind. Mankind cannot be upright, mankind cannot be safe and have salvation, except with worshiping His Lord. And this is what lies, His rectification. So it's not that Allah needs our worship, it is that mankind is in need of worship, because without worship He is destroyed and ruined.
Allah does not, they cannot feed Him, they cannot provide for Him, He does not need anything of that, He is Allah's only, the free of all need. And so He said, Vahakkah, Alihim, Al-Yidumih, Wa'ul-Yidumih, Wa'ul-Yidumih, so therefore it is a duty upon them to be concerned with that for which they were created. And this is the Hada. And to turn away from the portions of this world by remaining abstinent from it, for Ibada, for Ibada, for Ibada, for Ibada, for the Ibada, because this is an abode that will perish, that will expire, it is not a place that will remain for eternity.
Then He continues, that you are here as a traveler, treat this as that you are here as a traveler, not as someone who is going to remain here forever and think of that nature. Then he says, well you had a kind of a ādim in Ali-Hār, whom will obey. He says, for this reason, those meaning from the people of the earth who are actually awake, those who are actually awake, who are they? They are the old bud.
They are the worshippers. They are those whom as he described in the introduction. They are the ones who realize why they are here, and they are fulfilling the right upon them, and they are worshipping Allah's upon Allah upon ill, upon knowledge. So they are the ones who are awake, were ār-kalun-nās, fīhār, whom those who had.
And the most intelligent of the people are the ones who are the, who abstained from the dunya, who keep away from the dunya, except what they need for their subsistence. They don't abandon the dunya completely. It's not like you live in a monk in a monastery, but you only take from it what you need. This is the meaning of zod.
You only take from the world what you need. So it isn't just to abandon the world, and to become a hermit, no. It's to take from the world what you need. So the most intelligent of the people are those who are the zodhāh, meaning they take from the dunya only that which they need.
And then he mentions an eye in the Quran, which gives an example or a simillitude for the life of this world. In the Mātālul-hāyāt dunya, kamā in an zalna, whom in a samāi, fākh dalābihin, a batul arb, mīmāyākulunas, wal an'ām, hātā, yidā, ār-kādātil, arbho, zu'hārfaha, wazai yināt wa wānān nāhuluha, an'aum kadirunāliha, ataām runā, lānānā, lāinānā, nāunāh, nāunāhā, nāunān fākh dalānā, hāsidān, kāalām, tālābihlām, tālākānā, vāsilul-hāyātil-hāu-min, ya tāfākh dārho. He says, indeed, the life of the simillitude of the life of the world is like water, that we have brought down from the heaven. It mixes with the vegetation of the earth from that which men eat from and from which they unarm the cattle, the livestock that they eat from, until when the earth brings forth, it's the beauty.
So basically, you see the rain come down, the earth is dead, then you see the vegetation, the greenery comes out, and then the flowers come out and you see all the beauty, you see the red, the yellow, the green, the purple, the pink, the blue, you see all the beauty, the beautification, it comes out. And then when it displays its beauty, the people come along and they see, look at this amazing, you know, that we are going to harvest all of this and we're going to take all of this vegetation, herbage, fruits and so on and so forth. So this is what they think when they come out. And then Allah says, ataāh, amruna, lāināh, nāunāhara, then our command comes either by the night or by the day.
And so we make it as if it had been harvested, meaning that for example, it could be some ice, you know, hailstones are centipony to our feast, wind is brought upon it and everything, it is totally gone and there's nothing left, it's all gone. As if somebody had come and just taken the whole harvest, there's nothing there, there's nothing left. And as the ayasayska al-lam, tārābilam, kadālikon, fasilul ayat, nāpām yitafakurun. Thus do we make our signs clear for our people who reflect.
So this is sort of the UNICE chapter 10 verse 24, there are many ayat like this in the Quran, which give the simileitude for the life of this world to make us understand that we are simply travelers. Travelers on a journey, we are not here as a permanent station. Then he mentions some lines of poetry, in Nāli-lahi, Ibadan, Fotana, indeed to Allah, belong certain servants who are shrewd intelligent. Pālla kudunya, vohāful fittana, they divorced the world and they feared tribulations, they feared tribulations trials.
Nāthār uviha, phalamma alimu anaha, lāise at lehai in watana, so they looked at the world and when they came to realize, when they came to know, that this world is not really an abode for the living person, for the living, who's the living person, the one with the heart, the one with vision, right? That this world is not for the hai. So when they realized this, and they said lehai in watana, ji aluha, ludja tann, wat tār rādhu, so they treated this world as if it's like an ocean or a sea that has no limits, right? Ludja is like an ocean, you don't know how deep it is, and it never seems to end, there's no shore anywhere inside, it's like never ending that way.
And that way you don't know how deep it is, right? So when they realized that the world is not really an abode for the living person, meaning with the living heart, with the life heart, with the imā and tāqu an sah-voh, ji aluha, ludja tann, wat tār rādhu, sāliha, lāmā al phi haa, sofana, so they treated it as if like a sea or an ocean that doesn't end, like in expanse or in depth, and then they made righteous actions to be ships there upon. So the righteous actions is what they take as their ship upon this never ending ocean, which is the world, which is the dunya, right? So beautiful Ansepottri, and then he says, so he says, ītāqāna, hādhuha, mā wasofdhu, wāhādhu na wamākulikāna na wamākādhu, mākādhu, fāhāqāna, lāmokalif, and yalābhi nafci, mādābhi bhālākhiār.
So when the situation of this world is like I have described, and our situation, and for what we have been created, is what I have just mentioned, then it is a duty, upon the mokalif, upon the person, that he adopts the way of the ālākhiār, the good people, and he traverses the path of the people of intelligence and insight, and that he pre-pays for what I have just pointed to, and he is concerned with all of that. And then he says, the most correct path to do that, and the best way which is adopted and traversed is to ādhu, īmāsāqāna, nābhi nābhi nāsā, sī dīl ala walin, wālākhiān, sī dulākhiān, sī dulākhih was pro-sīlān, who ala Ela Saadina Bean, so what is the best way to do Ala Ela just to prepare for Ala Ela, it is to add up the meaning to build one's character through what is authentically related from our prophet, the chief of the first and the last of the prophets and messengers, the most noble of the sīd ala ala kin, the one who came before on this came after, Mick Ala Ela's Salawat and his sala alat upon him, and upon all of the prophets, and the Prophet David's walk Anti-Alabiri, and the Aggara said, co-operate upon righteousness and piety, And the messenger of the Son, he said, well, la ho fiaonil abd, ma kannal abdofiaoni arhi. Allah is in the aid of his servant, so long as the servant is in the aid or in the support of his brother. And likewise, he also said, the messenger of the Son, mandal al al al al harin, hwala hu mithlu, ajurih, for ailihi, whoever directs another person to a good, then he will have the same reward as the one who does it.
And the message also said, mandal al al hudah, kannal al al al hu minal, ajur mithlu, mithlu, ujurih, mantabi, ajurih, laion kusu, dalikam, ujurihim shayah. Whoever invites the guidance, then he will have the reward similar to all the rewards of those who follow him without any of their rewards diminishing in anything. And he also said to Aliyaraw lahu anho fauvalahi, yayah de al lahu bikar, rajul anwaridan, kerun nakamin, humrin niyam. By Allah guides through you, a single man is better for you than the most prized of possessions, which was like a red type of camel.
So these ajidith and now he has mentioned because he's explaining the reason why he's compiling this work, this compilation, because he sees that if he directs from the else towards good, he will have the reward of all the people who will act upon what he has compiled. And whoever directs to a good, he will give the same reward is the one who does it. And that Allah guides through you, a single man, it is better than having the best of prized possessions. She was explaining why he's writing this.
And likewise it is the ajun upon Bir and Takwa with other Muslims to cooperate in this righteous and goodness. And likewise Allah is in the aid of his servant, so long as the servant is in aid of his presence. So this is like a service that now we did to the Muslim ummah, and this shows the great tremendous reward that Allah Zawajal gives to the people of knowledge for their service to Islam and the Muslims. And so he says, I saw that I should gather together and muchasar like a small compilation of authentic ajidith, which combined together and bring together the adab, al-Bartina, wa-dahira, like the inner and outer kind of manners and morals that we should have, and jyami and little re-buh-tahib, and it brings together, tah-tahib, that re-buh-tahib, it brings together admonition and warning and inculcating hope alongside inculcating fear, generating fear.
Likewise, wa-tahib, wa-sar-ib, and wa-a-dah-biz-salikine, bring it together all the manners, you know, from the adif of Zawaj abstinence, wa-a-daht in the force, you know, training the soul, wa-tahib, al-h'lak, and refining the manners, wa-tah-ratt in ul-ub, wa-a-il-a-jih, and likewise purifying the heart and treating the heart, wa-siyyana-till-jawari, wa-izar-lati-a-mijajih, and protecting the limbs and ending like the crookedness, meaning the sinfulness of the limbs and other such things. So all of these adif, this is what is contained in his compilation. So this is the shah-a-a-fashik, mong-dazaliy, or se-min, this is a single volume version, but there's also a sixth volume version which is easier, is you to read. So insha-a-a-fashik, mong-dazaliy, or se-min, this is a single volume version, but there's also a sixth volume version which is easier, is you to read.
So insha-a-a-fashik, our first chapter, then obviously it is the chapter of Ihlas, and we'll begin our lesson today with this. There are many important issues discussed in this chapter to do with the Niyya, and likewise, Hejra, and the obligation of Hejra, and the types of Hejra, and conditions for visiting the lands of the people of this belief. So we make a start with this in Shah-a-a-lah, in today's lesson. We try to get as far as we can in Shah-a-lah, prior to Maghreb.
So chapter, Bab, Ihlas, Ua-a-fidari Niyya, Phijami El-Armaalu-al-Aqawali-Al-Bariza, Wal-Kafiyya. Chapter on sincerity, Al-Aqas, and bringing to mind the intention, to bring to mind the intention in all of the actions and the statements, whether they are external, prominent, external, or whether they are hidden, internal, inward. So then, as we see what An-Nawwid-a-Srahim-O-La, we'll begin the chapter with Ayyad from the Qur'an, first of all, Ayyad from the Qur'an, then Ahajith from Bukhah, and then Ahajith, all related to the subject matter. Nawwid-a-Hut-a- begun.
Al-Ahsh-a-lah, Al-Hut-a-Allah, Al-Ah-Hut-a-Allah, Al-Aqas, Al-Ah-L-Aqawali, Al-Hut-a-Al-Aqawalu-Aqawali-Al-Bariza, Wal-Kofiyya, Al-rin-Nawwid-a-Nawwid-a-Srahim-O-ZFamily, Al-Ahayim-Ou-Za-Xal-Aqawali, Al-Ahayim-Ou-Za-L'ah, Al-Ah-L-Aqawali-Aqawali-Al-Aqawal-Bariza, for Him alone. Hola, means being upright and inclined towards the Ohed. Wai yorchee mous sola, wai yor tous zakah. And they establish the prayer and they give the zakah.
Wala yadikadinu, aiyimah. That is the upright religion. Sratul baiyana, 98, verse 5. Wokalata, aalah, leyinalalalahu, leyinalalalahu, leyinalalalahu, leyinalalahu, leyinalalahu, leyinalalahu, leyinalalahu, hola dimahuha, hola dimahuha, hola dimahuha, hola dimahuha, hola dimahuha, hola dimahuha, yes, in your hearts, or you reveal it, aala indeed, he knows it, he knows it.
So from these ayat, Leshrai maala is going to mention maybe there are three or four points we can extract from these ayat, Leshrai says, after mentioning the chapter, he says, first of all, Annyya, what is the first issue? What is the place of the Niyya? The place of the intention. Annyya to mahalo hah alp allb.
The place where the intention occurs is in the heart, this is where the intention occurs. There's no place, waala, waala, waala, la la la fa thi lisan, There is no place for it on the tongue. The intention is not on the tongue. For this reason, the shayk says, Mannata kabiniya in the iradat isala, Aweusom, Awe lhaj, Awe lwudu, anyone who verbally expresses the knee on the tongue when he is going to pray, or first, adu haj, adu wudu, or other sachakshins, khanam uptadiyan, bahilan vidini lahimalisa minu.
This person is innovating, he is an innovator in the religion of Allah, Subhanahu wa ta'ala. He is speaking and ascribing to the deen of Allah, that which is not from it. Because we know that the Prophet Sallallahu is Salam, khanam uptadiya wa usa'li, wa eta sadak wa yasum wa yahuj, wa rameyakun, yantiru biniyya. We know that the messenger of Allah, that he used to make wudu, pray, give charity, first, make haj, and he would never, it's never ever reported from him, that he stood and he said, before giving charity, for example, Allahmah inina waito and other sadak.
Or Allah, it is now my intention to give charity, or Allahmah inina waito and other. Or Allah, it is now my intention I'm going to do wudu, or Allahmah inina waito and asum, right? It is never ever known, at all from the messenger of Allah, that he ever, ever, expressed his intention in this manner in a verbal way. Rather, as the shaykhs is, dalikal, ananiya mahaloha ala, the place of the intention is the heart.
And in the taimi rahim Allah, he explained for us what is the niyya. The niyya is simply, say for example, you're going to fast, tomorrow, the obliquely fast. And the niyya is simply the thought, passing through your mind, that you are going to fast. It's the thought, it's the aim that passes through your mind, that you are going to fast.
That's what the niyya is. And the place of the niyya is in the heart. Alaikal and the niyya, angeral Coach, al kalb, wa wa lahu ala ah isa wa jal, ylat alamwamah, if alb. So, ala knows, Allah does not need you to speak, to say what your intention is, because Allah is the knower of everything in the heart.
So, he knows what your intention is, without you having to verbally express it, as if you are wanting to make ala here what your intention is. As if, Allah does not know what is in your heart. No. Know what is in your heart.
And Allah knows what your intention is. Wa lahu ala always have jal, ylat alamwamah, alb, wa lāyajq, wa lāyāq, wa lāyāq, So this is the first point, the intention it's placed is in the heart. And the second point is that it is necessary that in every action, just as Imam Ahmah know we said in the title that we were a nia, that we bring to mind that we consciously bring to mind the nia in every action or statement in the outward. So the second point now that the Sheikh mentions is that it is desirable that we bring to the forefront of our minds the nia, the nia, the nia, the sincere intention.
How does this happen? The Sheikh gives us a practical illustration, a practical illustration of this. So let's say for example, a person intends to do wudu, right? So in his mind, it's passing through his mind that I am advancing to go and do wudu, that's in his mind, it's in his heart.
Number one, secondly, he's making wudu for the sake of Allah subhanu ta'ala, right? So the first one is intention for the act, meaning intention for what you are going to do, in this case the action is wudu. So it passes through your mind, you get up and you say okay I need to make wudu, you say to yourself, you know what I mean internally, so you know your intention is to make wudu, this is irada, and irada, an intention, a linked as the Sheikh is going to explain. Now the second thing is who are you doing it for?
You're making wudu for Allah subhanu ta'ala, please Allah subhanu ta'ala, not anybody else. Now this is echalas. And the third thing is why are you doing it? It is imtithalam, li amrila, because Allah commanded it.
So there are three things that you bring to mind in every action that you do or every statement that you say which is from a bada, so the Sheikh says for her the ithalatha to a shi, there are three things, niyatul aibada, niyatul aibada, meaning your niyya for the actual act of worship, right? That's what you are intending to do, right? So you make wudu, you're intending purification for the prayer, for the reciting the Quran or whatever. Then when niyya and dakuna li'ala, the second part is okay why am I doing this, who am I doing this for?
I'm doing this for the pleasure of Allah subhanu ta'ala, right? Nobody else. Right? So the first one is simply desiring and intending to do the act.
The second one is who is it that you are seeking to please to do the act? And the third one, why are you doing it? It is because Allah commanded it, it is a command of Allah subhanu ta'ala, right? So you consciously bring to mind these three things in your internal dialogue to yourself, right?
And when you bring this out, then it means that your niyya, your sinsaji to Allah, you are inculcating it at the time of doing the act of worship. So Sheikh says, kadalika fisala, he gives the example with salah, first of all you intend that you're going to perform the salah and in your mind you know, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, is it, you know, you know, in your mind what it is, but that you're going to pray That you're going to pray. Allahu Akbar-la, Allahu Akbar-la, Allahu Akbar-la, Allahu Akbar. Asha Dua Allah Allah Allah Asha Dua Ana Muhammada Rasul Allah Asha Dua Ana Muhammada Rasul Allah Hain Ya Allah Sola Hain Ya Allah Fala Hain Ya Allah Whackbar Allah Whackbar skyh aa in Allah Hain Ya Allah Soushi Akhain gives a second example of the salar First of all Tanwih Awa Ana Sala The second is that you bring to mind that you are praying to Allah as a Wajal, you're not praying for anyone else, you're not praying to be seen by people, to be heard by people, not to be praised for your prayer that you're doing, not that you might receive any wealth from the world or anything like that.
It is purely for the sake of Allah's Shumman Ojada. So who are you doing the action for? That's the second thing. And the third thing is why are you doing it?
You bring to mind that this is something that Allah has come, you are fulfilling a command of Allah's Wajal, because Allah said in Quran, Allah said in Quran, Allah said in Quran, ah, kimisara, establish the prayer. If you establish the prayer, when you are safe and secure, in tranquility, then establish the prayer, wa attusaka, establish the prayer and give the saka. So you bring this to mind and so what's happening here is that by bringing all of these things to mind, you are distinguishing the act that you are doing from that which is like a habit, something that you do with the faith. Something that you do without really thinking into what is a clearly defined act of worship.
So when you bring these things to mind, you make eh dar of the nihyah, exactly as Imam Nawihi, that's what he titled the chapter, the verse, wa eh dar and nihyah, if you do meet Allah, sincerity and bringing to mind, to the forefront of the mind, the nihyah. What is the nihyah? The nihyah comprises these three things, right? That you know clearly what you're intending to do, who is it for?
It's only for Allah's Wajal, why are you doing it? It's because Allah commanded it. And so when you bring these things to mind at the beginning of the action, then your action takes on meaning. Meaning that it now becomes meaningful because you brought all of these things to the forefront of your mind and it's very clear what you are doing, it's very clearly defined.
And so this is what we should be inculcating to make all of our actions of worship that we bring these things to mind at the point of doing the act of worship. Otherwise we have the danger of just doing things as a routine, as a habit that you've got because you're accustomed to doing these things at that time. And you don't really bring these things at the forefront of your mind, right? So we have to bring that thing to mind at the point of every act of worship.
Then the shaykh goes on to say, the third point he goes on to mention, which is that the basis of judgment is on the basis of that which is in the heart, because it all comes down to the intention, right? This is why that we see in the Quran that Allah's abhajal is going to examine and expose the inner secrets of every person. That's something that we can't see in the life of this world, right? In the life of this world we only see the dahir.
We just see what people are saying and what people are doing. But the inner secrets, that is the basis upon which judgment will be actually made. The action will be judged by what's beneath it. That's why in the Quran, as the shaykh says, Allah, you jazul insan, yawul kriyama, ila allamah, min alqal.
Man will not be rewarded on the religion except for that which is in the heart because Allah the most high said, in nahu. In nahu allah rajul, ini, yawul al-aadir, yawul wa tuba lasarahir. Indeed Allah is able to return, to bring man back. The day on which all of the secrets will be put to test.
Yawul wa tuba lasarahir, for man alahum in kobat in walah nasi al-venti will have no help, no strength, no help and no one to aid him. Meaning as the shaykh says, yawul wa tuba lasarahir al-ulub. When the heart will be examined. And likewise, the same in tawul al-aazur-jul, if Allah either burafir or muafir or muafir or hosil or muafir or muafir or muafir or muafir.
Do you see not know when the graves will be emptied and brought out, the things will be brought out, the people will be brought out, or hosil or muafir or muafir which is in the heart will be opened out and brought out. So in the hereafter, reward and punishment is on the basis of what is in the heart. But as for what is in the life of this world, and obviously it's just the apparent, so we treat the people in accordance with what we see. But if the outward agrees with the inward, if the inward agrees with the outward, then obviously the outward part of a person will be good, will be rectified.
And if it's opposed to the inward is different to the outward, then this is the indication of corruption, which Allah will know. And that person will be a loser in the hereafter. And that's why there is a warning in the hadith of the messenger of the susslem, hadith kudsi, allahu ta'ala, and al-anishuraka, andishuraka, manamila amalah, asuraka, fiyimah, yayri, taraktuhu, or sirkahu, or sirkahu. Allah the most I said, I am the most free of the partners from having sirk.
And so whoever does an action in which he ascribes or he associates others with me, then I will leave him, abandon him and his shirk. So Allah is not in need of having another partner with him, so when you do not have to worship, he's not in need of having some other partner share with him in that worship. Allah will abandon that and that shirkah that person committed. And this is the sign of the corrupt intention.
So the point being, point number three then, this is point number three, point number one, intention, what is placed in the heart. Point number two, how do we make a hidar? How do we bring the nia to the forefront? There are three elements.
Nia for the thing that you are doing, nia for who are you doing it for, and why are you doing it? It's because Allah commanded it, right? Three things. The third thing is that the reward for all actions is on the basis of what is in the heart.
The heart will be examined, the heart will be opened out, and put to trial on the abdigement, right? So no one can hide anything. And that's point number three. And point number four, which we'll finish with this in Shala Ta'ala for today's lesson, point number four, is that sometimes a shaitan comes and he whispers.
And especially when someone wants to go and do a good deed, and shaitan tries to trick that person into making him believe and think that you are doing shawing off, so do not do this deed. So he tries to trick him into not doing the deed out of the fear of falling into rya. Now this is a trap in a trick from shaitan. This is just a shak, and a shubha, there's nothing in it.
So you don't operate on shak or shubha. So for example if you are going to give a deed of charity, and it's very clear to you in your mind that I want to please Allah, and I'm not doing it for any other reason. And then a whisper comes, or maybe because it's in a public gathering and you might put something in a bucket or something like that, you might, maybe you could be doing this for your mind, shurk. So the thought comes in the mind.
So now your discory is from doing action out of the fear of, so this the shakes is, should be given no concern. This has no value, because this is simply a was wasa from shaitan. Rather you go back to what we said earlier on, you bring the three things to mind. I mean, ten you give charity, who am I giving for?
It's for Allah, why am I doing it? Because Allah is commanded in his book and the message is commanded in the sunnah, that has tremendous reward. And so this is why I'm doing it. And you ignore the wasa, you leave it, you abandon it because it has no value.
And you go ahead and you advance with action, you don't abandon the action. And the shakes is, the saitan is not a habit, you don't turn to this, you don't obey this, you don't abandon it. So even if the thought comes to your mind, you are doing this for you, you're doing this for sure enough to be seen, whatever, ignore all of that, just proceed with action. And then internally you resolve and you fight and you clarify and you repel and whatever.
This is what is desirable in this type of situation. So in other words, in other words, we are balanced. Not only are we aware of the fact that we have to be sincere to Allah, we make a hidar of the niyya, we make that very clear. We make that very clear defined in our mind when we do the action.
So we feel that we might fall into shirk and we try to avoid that. But at the same time, we don't abandon the action just because of the wasa or of a doubt that you might be doing it because you're showing up. You don't know that. That thought isn't enough to make you abandon the action.
You proceed with the action and you fight the thought, you repel the thought. Otherwise, if this wasn't the case, then nobody would do anything. Because at the end of the day everybody is subject to the wasa of praying to be seen, praying to be heard, recycling the Quran to be seen. Everywhere you sat in a message where everybody is prone to the wasa or otherwise nobody would do anything.
And so this is where the other side comes in where the wasa wasa wasa shitan, grabs hold of the mind and captivates the mind of people and makes them abandon actions and puts thoughts. So we don't fall prey to any of that whatsoever. We fight it, we repel it, we go and do the action. And even, let's say a person had the feeling in his heart that maybe, and the scholars mentioned all the scenarios, maybe we can do that in the next lesson.
But sometimes you do, maybe you have a reality at the beginning of the action, so you fight it, you repel it. And then in the middle of the action you have a feeling and desire of maybe wanting to be seen, wanting to be heard, wanting to be praised. So you fight and repel. The scholars mentioned all the rulings on these issues and what you're supposed to do in every situation.
But the point being, in summary in short, is that we are not prevented by a mere wasa just from abandoning doing registered deeds. Well, it is right in the Quran, which is given charity, but it's in joining good for bidding evil, whatever it might be. We don't give any value to the mere wasa, rather we proceed and we fight in our mind to make our mind, to make our need, to make our actions for the sake of Allah. So, which is part of the struggle, part of the striving against the soul, but we don't refrain from action just out of the mere shakk, because then this would mean that everybody just does nothing.
Now, to this mere fear of rya, right, that is not enough. So, in summary, we finished with this much. The shak really mentioned four points on the basis of these ayat. What is the position of where is the place of the niyya?
It is the heart of the knows what in the heart doesn't need you to say what your action is for him to know what you're doing. He knows what's in our hearts. Number two, what is a hadaruniyya? There are three elements that you bring to the forefront of your mind, before every action, every speech.
Thirdly, the reward is on the basis of what is in the heart. The hearts will be examined, the hearts will be opened out. In the life of this world, we only see the apparent. Only Allah knows what is hidden.
Allah will judge. And, fourthly, that we do not allow wasa and shakk to basically discourage us from action, because this is the ploy and the trick of the shakk. So, we engage in action and we fear showing off, we make our intention for Allah, and we are not discouraged from action just out of the mere fear of falling into the air. Yes, we fear that.
But we advance to the action. We don't fall prey to the wasa of the shakk. So, these are four issues that the shakk mentioned for the opening ayat. In the next lesson, we will begin with a famous hadith of Niyyah, of Amrulah, of Yolahu Anho, and some important issues to do with Hejra and the Niyyah in that lesson.
So, we conclude there for today with Hamdulah, Al-Aqil Al-Aqil Al-Aqil Al-Aqil Al-Aqil, for Salulah, who will have been in Muhammad, where Allah, early he was Sahibihi.