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1 مي رحبهللا هللا م سا هللا م س ب Class The deceived person is the one who thought he was doing good, but finds out later that he was doing something wrong. Allah does not allow us to fall into deception - He teaches us that the Shaytan deceives us, people can deceive us, this Dunya is deceiving - but we put ourselves into it. Between Hope and Wishing

2 Hope needs to meet three requirements in order to be considered hope: 1) Love of what you hope E.g. Before hoping going to Paradise, you need to love Allah, being in Paradise, etc. 2) Fear of losing out on it 3) Striving to attain it You cannot want to go to Paradise but not do anything about it. That is why Allah said in [18:110]: "Say (O Muhammad :(ﷺ "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

3 Love, Hope, and Fear are the triangle of worship. You need to perform good deeds with hope. The opposite of hope is to despair: to feel that whatever you do is not worth it or accepted. This is depressing and not motivating at all. This is why we should never make a person lose hope. The person who killed 99 people killed his 100th after the monk made him despair in the mercy of Allah. We should never put people down and tell them they are useless. Negativity affects people. And never think that making people despair of mercy will cause them to go forward. On the contrary, it will demotivate them and put them off. This is especially important in Tarbiya of children, you need to always be positive, see the good, appreciate small actions. If the hope does not meet the above three requirements, it is just wishful thinking. And Hope is something, and Wishing is something else. So everyone who has hope is fearful; as the traveller on the road, if he fears, speeds up. Abu Hurayrah reported: "I heard Messenger of Allah (ﷺ) saying, "He who is afraid of the pillage of the enemy, sets out in the early part of the night; and he who sets out early, reaches his destination. Be on your guard that the commodity of Allah is precious. Verily the commodity of Allah is Jannah". [At-Tirmidhi]. Fear motivates a person to move forward. That is why the Prophets and Messengers warned their people. And hope itself contains fear within it. We are learning this in ال دواء و ال داء because one of the sicknesses is wishful thinking. And it is mentioned before all the other sicknesses like Shirk, Pride, Jealousy, because when you are deceived you are sick but do not admit that you are sick. And wishing is when you know that you are sick and want to be cured, but do not take any means to be cured. If that is the case, you will never be cured.

4 E.g. You have the sickness of jealousy. If you hope that this sickness is cured, you will work hard to remove the sickness, you will be afraid of it, you will not expose yourself to things which make you jealous. If you do not cure it, the sickness will be spread until it kills the heart. In [29:69]: "As for those who strive hard in Us (Our Cause), We will surely guide them to Our Paths (i.e. Allah's Religion - Islamic Monotheism). And verily, Allah is with the Muhsinun (good doers)." Allah wants Paradise for you - and Paradise is something precious and expensive. You need to hope to enter Paradise, and Hope = Love + Fear of losing out on it + Working for it. And whoever ponders over the state of the Companions, May Allah be pleased with them, will find that they did the best deeds with the most amount of fear. And as for us, we combine our deficiency with security. The one who studies a lot in the exam is more afraid than the one who does not study at all. Hope is to do good deeds wanting to enter Paradise but while fearing their non-acceptance. Wishful thinking is to do deficient deeds and have no fear, expecting to enter Paradise. Abu Bakr As-Sideeq ع نه ر ضي said, "I wish I was a hair on the body of a believing slave" He did not look at himself as a believer. He looked at himself as something small; as nothing. Although there was no other companion better in faith than him.

5 And it has been mentioned that he would hold his tongue saying, "This is what has put me in a difficult position" And yet he is the one whom Allah revealed [92:17-20]: "And Al-Muttaqun will be far removed from it (Hell)." "He who spends his wealth for increase in self-purification," "And have in his mind no favour from anyone for which a reward is expected in return," "Except only the desire to seek the Countenance of his Lord, the Most High;" "He surely will be pleased (when he will enter Paradise)." These are the people who have the most hope, and this hope is shown in their fear.

6 And when Umar bin Khattab ع نه ر ضي was reading Surah Tur, and reached Verse 7: "Verily, the Torment of your Lord will surely come to pass," He cried and cried until he got sick. His sickness reached a level where people visited him. And he would recite verses at night and it would make him so scared, he would stay in his house for days, and people would think that he was sick. This is how the Qur'an affected their hearts. In [57:16]: "Has not the time come for the hearts of those who believe (in the Oneness of Allah - Islamic Monotheism) to be affected by Allah's Reminder (this Quran)..." In [77:50]: "Then in what statement after this (the Quran) will they believe?"

7 In [56:81-82]: "Is it such a talk (this Quran) that you (disbelievers) deny?" "And instead (of thanking Allah) for the provision He gives you, on the contrary, you deny Him (by disbelief)!" And on his face were two black lines because of his crying. This is Umar bin Khattab ع نه هللا ر ضي whom the Shaytan was so afraid of that he would take another path if Umar was on the same path as him. When it came to the verses of Allah he would cry, until two black lines appeared on his face. This is the tenderness of their hearts. They were so strong when facing the enemy, but so soft when it came to the verses of the Qur'an. Because it is the Speech of Allah. And Uthman Ibn Affan ع نه ر ضي would weep whenever he stood over a grave until it wet his beard. And he said, "If I was between Paradise and Hell, not knowing which one they would command me to go to, I would have chosen to be ashes before I knew which of them I would end up in"

8 And this intense fear is a result of their hope. It is the fear that motivated them to perform good deeds. And Ali Ibn Abi Talib ع نه ر ضي was extremely afraid of two: Long Hopes and Dreams (for the Dunya) and Following Desires. He explained why he was specifically afraid of these two saying, "As for long hopes for the Dunya they cause a person to forget the hereafter, and as for following your desires it prevents you from the truth. Verily the Dunya is passing and giving its back to us, and the hereafter is approaching, and each of them have children - so be of the children of the hereafter, and do not be of the children of the Dunya. Today there is actions and no accounting, tomorrow will be accounting and no action." With each day passes, the closer you are getting to your death, and the hereafter. In [21:1]: "Draws near for mankind their reckoning, while they turn away in heedlessness." Now busy yourself with action, do not worry about judgement and accounting others. On the Day of Judgement will be the accounting, and there will be no more time to perform actions.

9 And Abu Dardaa used to say, "What I most fear for myself on the Day of Judgement is that it will be said to me: 'O Aba Dardaa! You learnt, so what have you done with what you learnt?" Action is based on knowledge. The Prophet ﷺ used to say: In between knowledge and action is provision. You need provision along with knowlege in order to be able to perform good deeds. And Ibn Abi Mulayka said, "I have met thirty of the companions of the Prophet,ﷺ all of which were afraid of hypocrisy. Never have one of them claimed to have the faith of Jibreel or Mika'eel"

10 And Bukhari named a chapter in his Saheeh: Chapter of the fear of the believer that his deeds may be rendered null while he does not perceive it. You hope to go to Paradise and meet Allah, and this hope should comprise of fear of losing out on that.