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بسم الله الرحمن الرحيم. الحمد لله رب العالمين. والسلام على شرف الانبياء والمرسلين. محمد رسول الله صلى الله عليه وعلى آله وصحبه وسلم. تسليم كثيرا كثيرا. Umar Baidu, my brothers and sisters, we focus on our actions, we focus on what we should do and things which will help us, inshaAllah in this dunya and in the Akhira.
When we do that, it is important also to focus on what lies behind each thing. For example, one of the scholars says that some actions are worthless if some other things are not done along with them. For example, he said, a person claims to fear Allah. A person claims to fear Allah subhanahu wa ta’ala. Yet he does not abstain from sin. Yet he does not stop from committing sins. Therefore, the claim is futile. The claim has no meaning. Because if a person says, I fear Allah meaning, I fear facing Allah subhanahu wa ta’ala on the day of judgment and answering for committing sins. But he does not stop committing sins. He continues to commit sins. Then where is the fear? Then this claim that I fear Allah is false.
For example, Allah prohibited leaving Salah. Right? Salah is farth. And Allah prohibited us from leaving Salah. But somebody says, I fear Allah, but he does not pray. So where is the fear? Allah prohibited us from telling lies. A person says I fear Allah but he tells lies. Allah prohibited us from deceiving people. A person says I fear Allah but he deceives people. Allah prohibited us from using bad language. A person says I fear Allah but he uses bad language and so on. so when we claim to have the fear of Allah subhanahu wa ta’ala the fear of answering to Allah that we will be called to account alhamdulillah this is a good thing but this must be supported by our actions simply saying it is not enough.
Simply saying it is not enough. So a person who says he fears Allah subhanahu wa ta’ala yet he does not abstain from sin therefore is invalid. Similarly, a person says I look forward to the reward from Allah , yet he does not perform any good deeds. So that means this reward, this hope for reward has no meaning. Because if I hope for reward, reward is forward, reward is Allah did not say I will give you reward anyway. Allah said, man jaa abil hasanati falahu ashru amthaliha. The one who comes with one good deed, Allah said, I will give him ten times likewise. One is to ten. Somebody comes with one good deed, Allah said, I will give you ten likewise. But if you don’t have any good deeds, you don’t do any good deeds, then where is the 10 or Allah did not say do nothing I will give you no.
So person says I fear Allah but he does not abstain from sin. A person who says I hope for reward from Allah yet he does not perform any good actions. These claims are false. So if we are claiming that we look forward to Allah as reward then it is important make sure that we do good deeds, both in terms of the rights of Allah and in terms of rights of people. And the third thing he said was, he desires to do good actions, but there is no firmness, there is no resolve in that desire. For example, somebody says, well, you know, I want to make Hajj. Have you made Hajj, Farz Hajj? Because you are able to do it, Allah has given you wealth and health and everything else. So Hajj is Farz on you. So what about Hajj? No, no, I have intention, I will do it. Do you have a passport? No. If you don’t have a passport, next question I cannot ask, did you apply for a visa? For the visa you need a passport. So, you have no passport, obviously no visa, obviously no ticket, obviously no arrangements. Have you taken leave? If you are working in a company or something, have you taken leave? Do you have vacation time to go? So, nothing has been done? No, I want to, I will make Hajj, I have this… What kind of thing is this? Makes no sense. I mean, you want to say, you say you want to do something good, alhamdulillah, but that’s a good intention, but that intention is not backed with anything. There is no resolve, there is no, you know, genuine action or something to support that intention. The intention is just talk, just talk. Like people sit out, they say, oh no, you know, we should, we should have something, look at all this, our community in this, in this city, in this country, there are some people with so much of wealth and other people who are starving and what, so we should not and you know, must have weddings which are not ostentatious and where we don’t spend, I don’t know, lakhs and crores on this and that, it’s a bad thing. But actually when it comes to doing something, there is no change in action. The same, you know, actions which we do which are futile, we continue to do that. Then that means this so-called aspiration has no meaning.
And the fourth one is that a person makes dua for something yet he does not make any effort to acquire it because Allahﷻ said that a person has does not have anything more than what he works for. Allah did not say what he makes dua for. The dua comes after the work. Allah said oh you believe take the help of sabr and then salam. Sabr is to make the maximum effort that you can possibly make and then ask Allahﷻ. We have the beautiful example of Rasulullah in the battle of Badr where he made all the effort that he could make. And after doing everything and after making all the arrangements, then he stood in Salam. Then he made Dua. And his famous Dua and mother, oh Allah, if these people are killed, then there will be no one to worship you on the face of the earth. All of this happened when? After the effort, not before. Nabi Sallallahu Alaihi Wasallam did not make this Dua sitting in Masjid-e-Nabawi. He went to mother. He set up the whole arrangement for the battle which was to come the next day. After doing all that then he makes du’a. Allahﷻ has said وَالَّذِينَ جَاهَدُوا فِيهِنَا لَنَهْدِيَنَّهُمْ سُبُرًا and I said those who make effort in our path they will open the paths towards us we will show them we will guide them to the paths towards us لَنَهْدِيَنَّهُمْ سُبُرًا with emphasis so therefore it is very important for us to make effort when we make dua. Make effort not just the dua is has no there’s no meaning if it’s not followed by the effort.
And finally a person who seeks forgiveness but without being remorseful within the heart. There is no genuine regret in the heart. But saying, oh, I’m sorry. I did not mean this. I did not mean that. Whatever. Whether it’s seeking forgiveness from Allahﷻ or seeking forgiveness from the people, if there is no actual remorse in the heart, if there is no actual actual regret in the heart. And if this, there are conditions of Tawbah and Istighfar. One is that we are genuinely regretful in the heart. And only Allah knows the sincerity, which we show truly and surely. Second thing is never go back to that deed again. Because that’s a sign of sincerity. If I say, if I miss Salah, and I say, oh, I’m sorry I missed Salah, and then I miss the next Salah also, then Where is the regret? So if you sincerely, if something happens and you sincerely regret it and then never repeat it. I told a lie once, I sincerely regret it, I am ashamed of it, I will never tell a lie again. That is the key. If that is not there, then it makes no sense. And the third thing is that where this, whatever you did wrong, where that impacted somebody somebody else, another human being, then it is part of the Tauba and it is the far and it is conditional for the Tauba to be accepted that you make amends, that you compensate, that you do something. You can’t simply grab somebody’s right or insult somebody or something and say, oh, I’m sorry about that. No. Give back whatever you took. Return it. Compensate the person in compensation maybe something maybe that you actually have to return something or it may be that you know there is nothing to return but you know you do something else some good for them compensate. If you don’t compensate then the tawbah is not accepted. You must compensate if you have done if you you know insulted somebody backbited somebody go and apologize. Go and seek forgiveness of that person.
Only then does this tawbah become accepted by Allahﷻ. So I remind myself and you let us be very clear with this that if we claim something, if we say we do something, then this must be supported by actions which show that. If the action is not there, then the claim is, Allah knows best, the claim is false. We ask Allah to give us sincerity in our actions and to help us to live and work in a way which is pleasing to Allah .