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We come to the third question.
The first thing to remember is that the questions of the grave, the three questions of the grave
have to do with our belief, the Aqidah.
And the questions of the Day of Judgment have to do with A’maal, with our actions, deeds.
The basis of the deeds is the Aqidah.
It is the reason you are doing the deed.
As we know from the Hadith of Hammurab al-Khattab r.a.
Inna ma’al a’malu binniyat.
The deed and the value of the deed is based on why it was done, on its intention.
So a deed that is done for anything other than the pleasure of Allah, either has no
value or it has less value, depending on what it is.
Either it has no value or it has less value.
Any deed that is done for anything other than the pleasure of Allah, subhanahu wa ta’ala.
So very important to remember that.
Because normally we see, you know, in here, inna ma’al a’mal as something which is only
to do with the reward.
But it has to do with also the basic fundamental value of it itself.
You say, how’s the deed?
How does it have any value?
And to understand this also, think about this.
Many people say, you know, they talk about individuals and so and so who was not a Muslim,
but they did so many good things.
And they helped people, they were charitable or whatever they were.
And what about them?
Well, as far as our Islam is concerned, they did good and they will be rewarded.
They will be rewarded.
They will be rewarded.
We just think about all the good deeds that they have done in this life, but before Allah,
when they come on the Day of Judgment, what will be in their way is that their actions
had not been done for Allah.
Their actions have been done for this dunya.
They had done these deeds for themselves, to look good, to, you know, be famous, to…
Even if it was altruistic to say they did it to help people, it was not a good deed.
It is a sin.
to help people, so they were doing it for those people.
Now Allah will reward them because this is not something
which Allah is Al-Adil, Allah does justice always.
So nobody, nobody and nobody’s actions will get wasted.
They will not be wasted.
But at the same time, they will not have reward.
They will not have the reward from Allah
because they were not done for Allah.
So the thing to think about, the way to look at it also,
another example is if I wash my neighbor’s car,
you know, I have two neighbors, I wash one neighbor’s car,
the car will be clean.
But I go to the other neighbor and I say,
pay me for washing this car.
The neighbor will say, well, you know,
you didn’t wash the car for me, you didn’t wash my car.
You washed the car for me.
You washed the car of the other guy.
So why would I pay you?
I mean, I applaud you and I think you’re a great guy.
You’re a wonderful neighbor to have
because you’re washing people’s cars and so on.
But it’s not my car, why would I do that?
So it’s very important to keep that in mind.
That’s where the question of the Aqidah.
What we believe is central and critical
for the acceptance of our deeds.
Now, having,
understood that what we believe will not save us
from doing evil.
As a matter of fact, if we insist on doing evil,
even after believing the right thing,
then it becomes a bigger problem
because you will not be able to say, well, I didn’t know.
But you knew and you believed the right thing.
You knew that there is Allah.
You knew that Allah is
.
That He knows your actions.
He knows how it works.
He knows how evil you are like your parents.
He is like you.
He knows how evil,
all of these things in Yam precedes Jakhshif,
because we allow our mind to see
that the truth is these words of 말씀.
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He knows. He is not well. He knows what’s in our hearts. Allah subhanala taala is not from what you do. He is unaware of your actions. We know all of this. Yet, we insist on disobeying Allah we insist on committing haram we insist on committing haram chain. Allah is not willing to do this, yet this is wrong.
eating and earning and spending haraap.
We’ll come to that separately.
But point being, we do all this.
And so then we can’t say, well, I didn’t know.
It was a mistake.
No, it’s not a mistake.
You knew very well what was happening.
You knew that what you were doing is wrong.
You knew that Allah was watching, despite that you did it.
So it is not something that is, you can’t get away from that with that excuse.
Now, can you still get away from it?
Yes, alhamdulillah.
As I mentioned yesterday, the door of tawbah and istighfar is always open.
And never lose hope in the mercy of Allah, as long as the repentance is sincere.
The condition of repentance is that you must feel genuinely contrite,
genuinely regretful about what happened.
Number one.
Number two, never go back.
Do that deed again, ever for any reason.
And number three is give some charity as a, you know, compensation or call it what you want.
Your self punishment for yourself for having done something wrong.
So give charity in the path of Allah.
It’s a mercy of Allah.
Allah will even reward you for that charity.
But alhamdulillah, do that.
Use this charity and Allah SWT will reward you.
And
Alhamdulillah.
And if the kind of transgression, if the action we did was something which hurt somebody else,
took away somebody else’s rights, then we must make that up, compensating them,
whether it’s monetarily, whether it’s by apologizing, by whatever.
Make sure that you apologize.
Make sure that you make sure that you’re good with those people.
Despite whatever you do, they refuse to forgive you.
Then if the sin is not on you.
So, but make sure you, you know, apologize in a apologetic way.
Don’t go and demand an apology.
I mean, don’t do that.
Demands are good in Islam.
So make sure they do that.
So the question is here we’re saying, we come to the, that I was differentiating between the questions of the grave and the questions of the Akhara.
They have to do good deeds.
So we dealt with two questions.
One, what did you do with your time?
What did you do with your youth?
Third question.
What did you do with the knowledge that Allah gives you?
Now, again, knowledge doesn’t refer to only the knowledge.
You take this college, you apply a beneficiary, communicate with your peace.
It’s wealth, right?
Knowledge is wealth.
And that’s why, for example, they say,
Al ulama’u,
warasatilandiya,
that the scholars are the inheritors of the prophets and the prophets leave behind.
The wealth of the prophets is knowledge.
So knowledge is, is wealth.
And we’re supposed to share that.
So did you share the wealth that Allah blessed you with?
Yes.
I believe so.
You have not shared it and now You’re saying,
well, the wealth, Allah blessed you with it.
It’s irrelevant to just what we, or the knowledge is like,
and if we were to know it,
what you’re actually doing just because the knowledge is claimed to be in the merchandise is you sharing it out.
We’re still trying whole new words,
and I think theischer,
what you are sharing to make sure that it is correct.
Because this is the other problem.
For example, in the deen,
we have people, for example,
who do not know Arabic.
They don’t even know how to recite Quran correctly.
They don’t even know the rules of the faith.
They are, the amount of Quran they memorize is,
you know, minimal.
And yet, they will insist on holding classes of tafsir.
Now, how is this valid?
From your heart,
both your experience,
as well as your understanding.
Without experience and understanding, a khutbah is worthless.
Sometimes we see this.
Young people, maybe in their teens,
maybe early twenties,
who are giving khutbahs
and talking about things which they couldn’t possibly have experienced in their lives.
The Qutb is a spiritual practice.
It is not an issue.
Now, what is the value of that?
Its value may be in the sense of, you know,
if I am listening to an audio clip,
then I take value out of that based on my own understanding.
I am ready.
So, I am not looking to see who is giving this audio lecture,
or is it somebody.
I don’t know.
Good, bad, ugly, who is how old and so on.
I don’t care.
Because I am just looking at what is being said,
and I will take the good out of that.
But I am not talking about somebody listening to you.
I am talking about you yourself.
So, if you want your words to have value,
they must come out of deep understanding,
which means they come out of experience.
Words that do not come out of experience
are the words of a parrot,
or a Maina.
Which will recite whatever it has been taught to,
without any understanding of what it is saying.
It may recite it perfectly,
but it has no value for the reciter itself.
The Maina has no idea what he or she is saying.
The parrot has no idea what they are saying.
And they are just repeating what they have been taught.
And we don’t want to be Mainas and parrots,
or human beings.
Allah said,
He has honoured us.
So, let us act with that honour.
So, ensure that you get beneficial knowledge.
Learn that well.
Practice it under the guidance of a superior,
under the guidance of a Sheikh,
under the guidance of a Musleh.
Making sure that what you are doing is right.
That is extremely important.
Because when we learn,
when we learn something,
to practice it under the supervision of somebody who knows,
who is superior,
who is more experienced than you,
who has dealt with the traps in that thing,
who has dealt with the problems that are faced,
and so that person has the ability to guide you
and solve your problems when you have similar problems.
You can teach your tools.
This is very important.
Without this, you cannot learn.
Today we have a mental mindset where we say,
well, I don’t need elders.
I don’t need, you know, old fogies.
I don’t need these Mullahs and the Mawlana’s.
Good for you, brother.
Go ahead.
They don’t need you either.
Right?
Buzz off, do what you want.
Because on the Day of Judgement,
you are going to face Allah alone.
So, up to you.
If you think you are good for yourself,
go ahead.
Right?
But on that day,
if you wish that you had listened to somebody,
if you wish that you had taken the time
and had the humility to go and sit at somebody’s feet,
to take the company of an elder
who you would have benefited from,
well, too late now.
Too late now.
Now it’s accounting time.
So, decide what you want to do with yourself.
So, what knowledge,
what knowledge do we get?
And then the second part is,
did you communicate?
What did you do with the knowledge?
So, Allah, I learned what I could learn
and I communicated what I could communicate.
Remember, Allah Subhanahu wa ta’ala
is not putting a condition
that you must learn so much.
The condition which I mentioned to you
are conditions with the quality of the learning.
That’s very important.
And that applies to anything,
whether it is one hikayat,
one wise saying,
whether it is one ayat of the Quran,
or whether it’s the entire Kitab of Allah itself,
whatever, one or more.
They must come and they must satisfy this framework
which will tell you the quality of that learning.
The knowledge by itself is valuable,
but the way we learn it
can make it lose its value.
Or can make it even more valuable
because of the way we learn it.
So, that’s what I’m talking about.
So, make sure that you learn in a high quality way
and then communicate that in a high quality way.
Now, when you’re communicating it,
it is another big trap
because many people think that communicating knowledge,
especially religious knowledge,
especially knowledge to do with halal, haram,
especially knowledge to do with what is right and wrong
is like taking a rock
and throwing it at somebody’s head.
Right?
It has exactly the same effect.
Is it effective? Yeah, very effective.
It will break his head.
But is it effective in changing anything?
Is it effective in making that person love you and respect you?
You decide.
You decide whether it does those things or not.
I don’t think I need to explain that.
So, make sure that the way you communicate
has this other person as the focus.
I think I’m going to say this in a second,
second reminder on this.
So, for this moment now,
Wasallamu Alaikum Wa Rahmatullahi Wa Barakatuhu
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