ما لا تعرفه عن الأربعين النووية | حديث ( إنما الأعمال بالنيات ) | الأربعون النووية ( 1 ) | علاء حامد

Praise be to Allah, and I bear witness that there is no god but Allah alone, without partner, and I bear witness that Muhammad is His servant and Messenger, may Allah's prayers and peace be upon him. As for what follows, welcome to a new beginning and a new series. We ask Allah, the Almighty, to always grant us success in all good and to use us and not deprive us of these good and blessed gatherings. Our Lord, grant us wisdom and join us with the righteous, and make for us a truthful tongue among others, and make us inheritors of the Garden of Bliss, and do not disgrace us on the Day they are resurrected, the Day when wealth and sons will not avail, and grant us sound hearts with which we meet the Lord of the worlds. O Allah, Amen. O Allah, Amen. My Lord, expand my chest for me, and make my task easy for me, and loosen the knot from my tongue, so they may understand my speech. This is the first meeting, by the grace of Allah the Almighty, in the new series, which is the study of the book "The Forty Hadith of Imam Nawawi." The book, I believe, needs no introduction, but in the introduction we will give today, we will briefly introduce the book, its story, Imam Al-Nawawi, and so forth. So, let us renew our intentions and bring forth sincerity, considering that it is the very first hadith we encounter regarding sincerity. So, whoever's migration is to Allah and His Messenger, then his migration is to Allah and His Messenger. Thus, a person should reflect on why he is here, what is his intention in seeking knowledge, for indeed, deeds are by intentions, and for every person is what he intended. So, let us begin with the first deed, which is the hadith, and it is the hadith with which Imam Al-Nawawi began his great book. Let us reflect on righteous deeds, reflect on sincerity, renew our intentions, and enumerate our intentions. For every person is what he intended. So, let us begin. Of course, the book will be somewhat academic and educational. We will try to be as organized as possible so that the issues do not become scattered or lost. So, what will we do today? We will start with an introduction first. We will give a general introduction first, then Imam Al-Nawawi's own introduction, because it is very important, with which he presented the book. Then, God willing, God willing, we will take the first hadith with all the issues surrounding it. It will be in the form of: we will say a hadith, and then I will list for you the issues, and each issue will be significant, meaning you will feel that it has greatly impacted your understanding and will correct many issues for you. But God willing, we will be organized and structured so that whoever writes or wants to summarize later will find things very clear. So, بسم الله (In the name of Allah). The first hadith, or rather, the book "The Forty Hadith of Imam Nawawi," is a book by Imam Al-Nawawi, may Allah have mercy on him. And Imam Al-Nawawi, may Allah's mercy be upon him, is Imam Muhyi al-Din Yahya bin Sharaf. Muhyi al-Din is his kunya (patronymic). His name is Yahya bin Sharaf Al-Nawawi. And Imam Al-Nawawi, may Allah have mercy on him, was named Al-Nawawi in نسبه (نسبة) to a city called Nawa, which is in Sham (Syria). He passed away, may Allah have mercy on him, in the year 676 AH, at the age of only 45 years. How old was he when he died? Only 45 years. Imagine Imam Al-Nawawi, who filled the world with knowledge, died at 45 years old. If he had lived to 70 or 80, what would we have seen? Praise be to Allah, Lord of the worlds. He presented much to the world. It is said that a person's life is uncertain; you never know what will happen, so when will you die? Before the age of 45, Imam Al-Nawawi had produced all this beauty, a glimpse of which we will see shortly. It is known that Imam Al-Nawawi is one of the great scholars of the Shafi'i school, a great Shafi'i Imam. He has very blessed and wondrously blessed works. All his works are blessed, and he wrote in every field, Imam Al-Nawawi, may Allah have mercy on him. He has the book "The Forty Hadith of Imam Nawawi," and hardly anyone is unaware of it. And more famous than it is the book "Riyadh Al-Salihin" (The Gardens of the Righteous), which Imam Al-Nawawi also compiled, may Allah have mercy on him. He also has the book "Al-Adhkar" (Remembrances), which is also very famous. And among his most famous books is "Al-Adhkar," and he has a commentary on Sahih Muslim, the most famous commentary on Sahih Muslim, which he named "Al-Minhaj Sharh Sahih Muslim ibn Al-Hajjaj" (The Methodology: Commentary on Sahih Muslim of ibn Al-Hajjaj). It is also the most famous commentary on Sahih Muslim. He also has a voluminous book on jurisprudence called "Al-Majmu' Sharh Al-Muhadhdhab" (The Collection: Commentary on Al-Muhadhdhab). It is a voluminous book in jurisprudence. Of course, he is Shafi'i, but he presents opinions, compares opinions, discusses them, and so on. However, Imam Al-Nawawi, may Allah have mercy on him, died before completing this book. Later, other scholars came and completed it after Imam Al-Nawawi, may Allah have mercy on him. So, Imam Al-Nawawi is a scholar with wondrous blessings. There is no work of his that has not spread far and wide and endured, and Allah has blessed it, even though in his time there may have been those who were more knowledgeable than him, or who wrote more than him, or who lived longer than him. But the matter is not just about the amount of knowledge you have or the amount of information you possess. Rather, blessings are always related to secrets between you and Allah, related to sincerity, related to piety, related to scrupulousness. So, the matter is not just about reaching through quantities, but through qualities, truthfulness, certainty, sincerity, and good thoughts about Allah. So, we believe that Imam Al-Nawawi had something between us and Allah, some things, because this wondrous blessing in Imam Al-Nawawi's knowledge cannot come from nowhere. It cannot come from nowhere. I, Imam Al-Nawawi, of course, is among the Imams. Perhaps those who have followed the reality a little will find that there has been debate surrounding Imam Al-Nawawi, may Allah have mercy on him, on the grounds that Imam Al-Nawawi had some minor slips in the chapter on creed, limited to the issue of attributes or the issue of names. He had some interpretations in some of his books, and much controversy arose around Imam Al-Nawawi, may Allah have mercy on him, from people who are, in reality, foolish, who attack Imam Al-Nawawi and, you know, order the abandonment of his books, these vast, beneficial books. And some of the foolish even spoke of burning Imam Al-Nawawi's books. So, I will not comment much, but I will read a comment by Imam Ibn Uthaymeen, may Allah have mercy on him, on this matter. Of course, the approved commentary, there are many commentaries on "The Forty Hadith of Imam Nawawi," but among the light, beautiful, simplified commentaries is the commentary of Sheikh Ibn Uthaymeen, may Allah have mercy on him, on "The Forty Hadith of Imam Nawawi." You can benefit from it. You will be writing a lot with me anyway, because you will not find a strong commentary on everything I will say. But it caught my attention that Sheikh Ibn Uthaymeen said something. Of course, this was said a very long time ago. Sheikh Ibn Uthaymeen's commentary on "The Forty Hadith of Imam Nawawi" is very, very old. So, this statement you will hear was not said after what happened. So, it seems this battle is old. So, I will just read Sheikh Ibn Uthaymeen's words and not comment on them, because they are sufficient. It is very clear to the point that it needs no explanation. So, Imam Ibn Uthaymeen, may Allah have mercy on him, said: "Al-Hafiz Al-Nawawi, may Allah have mercy on him, is considered one of the most esteemed Shafi'i scholars. He was one of the most eager Shafi'is for compilation. He compiled in various fields, in hadith and its sciences, and in other areas. He is, in reality, one of the most knowledgeable people. And it appears, and Allah knows best, that he is one of the most sincere people in compilation, because his compilations have spread throughout the Islamic world. You can hardly find a mosque where the book 'Riyadh Al-Salihin' is not read. His books are famous and scattered throughout the world, which indicates the correctness of his intention. The acceptance of people of compilations is evidence of the sincerity of the author's intention. And he, may Allah have mercy on him, is a mujtahid scholar. A mujtahid scholar makes mistakes and is correct. A mujtahid scholar makes mistakes and is correct. And he made mistakes, may Allah have mercy on him, in some issues of attributes, where he interpreted some of them. But he did not deny them, meaning he did not deny the attribute entirely, but sometimes he fell into some interpretation." And he said, "Look, when scholars speak, everyone is silent." He said, "And issues like these, in which he made a mistake in interpreting some texts of attributes, are overshadowed by his many virtues and benefits. We do not think, by Allah's grace, that what he did was other than from ijtihad (independent reasoning) and permissible interpretation, even if in my opinion. And I hope that it is among the forgivable mistakes before Allah, and that what he presented of good and benefit is accepted effort, and that the saying of Allah the Almighty, 'Indeed, good deeds erase evil deeds,' applies to him." Very valuable words. He said, "And indeed, some of the later generations have gone astray, who began to curse him greatly, to the point that I heard some of them say that Imam Al-Nawawi's commentaries on Sahih Muslim must be burned." So, we ask Allah for safety. He said, "So, regarding Al-Nawawi, we testify, to what we know of his state, to his righteousness, and that he is a mujtahid, and that every mujtahid is correct, and may err. And if he errs, he has one reward, and if he is correct, he has two rewards. And he compiled many works, including this blessed book, 'The Forty Hadith of Imam Nawawi.'" I will not comment, frankly. The words are finished. These are the words of the scholars, and the essence of the matter in this issue. And after the words of the Imam, the great scholar Ibn Uthaymeen, there are no more words. The matter is concluded. So, this is the introduction regarding Imam Al-Nawawi, may Allah have mercy on him. Let us now read Imam Al-Nawawi's own introduction to the book. But first, let's clarify what the book is actually called. Is the book called "The Forty Hadith of Imam Nawawi"? It became famous by this name, attributed to Imam Al-Nawawi. What did he himself call it? Imam Al-Nawawi called it "Al-Arba'un fi Mabani Al-Islam wa Qawa'id Al-Ahkam" (The Forty on the Foundations of Islam and the Rules of Rulings). So, he did not call it that. It became famous later. But what is its name? Imam Al-Nawawi called it "Al-Arba'un fi Mabani Al-Islam wa Qawa'id Al-Ahkam." The title itself is clear. He aims for the general rules and the hadith upon which Islam is based, and which give you rules under which many branches can be categorized, as will come. So, let us read the introduction of Imam Al-Nawawi, may Allah have mercy on him. It contains many benefits. Imam Al-Nawawi, Yahya bin Sharaf Al-Nawawi, may Allah have mercy on him, said: Praise be to Allah, Lord of the worlds, Sustainer of the heavens and the earth, Disposer of all creation, Sender of messengers, may His prayers and peace be upon them, to the accountable, to guide them and to clarify the laws of religion with definitive proofs and clear evidence. I praise Him for His blessings and ask Him for more of His bounty and generosity. And I bear witness that there is no god but Allah, the One, the All-Powerful, the Generous, the Forgiving. And I bear witness that our master Muhammad is His servant and Messenger, His beloved, and His intimate friend, may Allah's prayers and peace be upon him, the best of creation, honored with the Noble Quran, the ongoing miracle throughout the years, and with the illuminating Sunnah for those seeking guidance, distinguished by the conciseness of speech. He is also intentionally mentioning this because, of course, all of "The Forty Hadith of Imam Nawawi" are from the conciseness of the Prophet's speech, peace be upon him. And the Prophet, peace be upon him, used to be given concise speech, meaning a lot of speech was condensed into two sentences, which you would then explain for hours, as you will see. We will spend two lines of a hadith and spend two hours explaining it. This is the conciseness of speech. He was given concise speech, and the ease of religion, may Allah's prayers and peace be upon him, and upon all the prophets and messengers, and all the righteous. As for what follows: We have narrated from Ali bin Abi Talib, Abdullah bin Mas'ud, Mu'adh bin Jabal, Abu Al-Darda, Ibn Umar, Ibn Abbas, Anas bin Malik, Abu Hurayrah, and Abu Sa'id Al-Khudri, through many chains of narration with various reports, that the Messenger of Allah, peace be upon him, said: "Whoever memorizes forty hadith from my Ummah concerning their religion, Allah will raise him on the Day of Resurrection among the jurists and scholars." In one narration: "Allah will raise him as a jurist, a scholar." In another narration: "I will be an intercessor and a witness for him on the Day of Resurrection." In another narration: "It will be said to him: 'Enter through whichever gate of Paradise you wish.'" In another narration: "He will be written among the scholars and resurrected among the martyrs." Then Imam Al-Nawawi says: "And the scholars of hadith have agreed that it is a weak hadith, even though its chains of narration are many." See, you said it is the reason for compilation. He says, I will tell you it is the reason for compilation, theoretically, but in reality, the hadith is weak in the end, and all scholars agree on its weakness. It has no chain of narration that is sound. However, its weakness is minor. The weakness is not a matter of being fabricated or anything like that, but there is minor weakness. But what is not sound from any chain. So, why is he commenting on jurisprudence? He said: "And scholars have compiled in this chapter." Many scholars, not just Al-Nawawi, have compiled on the idea of these 40 hadith. He said: "The first person I know of who compiled in this was Abdullah bin Al-Mubarak, then Muhammad bin Aslam Al-Tusi, the devoted scholar, then Al-Hasan bin Sufyan Al-Nisaburi, Abu Bakr Al-Ajurri, Abu Bakr Muhammad bin Ibrahim Al-Isfahani, Al-Daraqutni, Al-Hakim, Abu Nu'aym, Abu Abd Al-Rahman Al-Sulami, Abu Sa'id Al-Malini, Abu Uthman Al-Sabuni, Abdullah bin Muhammad Al-Ansari, Abu Bakr Al-Bayhaqi, and a multitude of people, both early and late." We will see why he compiled it. He is still going to explain why everyone compiled in this chapter, even though the hadith is weak. So, why did people do this? They are all scholars, and they all know the hadith is weak. He says: "I will tell you first that I have done like them, and then I will explain why." He said: "And I have sought guidance from Allah in compiling forty hadith, following the example of these great Imams and guardians of Islam." So, first, he says, I have an example. Before I compiled, I have an example from the Successors and the leaders of scholars who did it before me. But this is not my only argument. He says, my argument in this matter is: "And scholars have agreed on the permissibility of acting upon a weak hadith in matters of virtue." And with this, my reliance is not on this hadith, but on the saying of the Prophet, peace be upon him, in the authentic hadith: "Let the one who is present convey it to the one who is absent," and his saying, peace be upon him: "May Allah brighten the face of a person who hears my saying, understands it, and conveys it as he heard it." He wants to say: The hadith, even if it is not authentic, we are conveying from the Prophet, peace be upon him, anyway. Forty or fifty, it's not that we are attached to the number. But there is a hadith with some weakness that says whoever memorizes forty hadith has a reward, and so on. So, they used it as a reference and compiled them, trying to compile forty, but they did not see that it had to be exactly forty. Imam Al-Nawawi did not even finalize it at forty in the end. He said there are 42, right? And then Ibn Rajab Al-Hanbali came later and made them 50. So, they are not strictly limited to forty. But they say, let us use it as a reference, so they try to limit the compilation to forty hadith. So, let us comment on a few things. Imam Al-Nawawi said first, so that we understand it slowly. He said: "And scholars have agreed on the permissibility of acting upon a weak hadith." We have two comments here on Imam Al-Nawawi. He said: "And scholars have agreed on the permissibility of acting upon a weak hadith." This statement may have a slight objection, as not all scholars have agreed on this. Rather, some scholars completely deny acting upon a weak hadith, no matter what, saying that the authentic is sufficient for us. We have enough authentic hadith to act upon. And many scholars, such as Yahya bin Ma'in and Imam Al-Bukhari himself, and among the contemporaries, Imam Al-Shawkani, Imam Al-Albani, many scholars did not permit acting upon a weak hadith at all. But the majority of scholars permit acting upon a weak hadith in matters of virtue. So, you understand what they are talking about. Permissibility of acting upon a weak hadith in matters of virtue. What are matters of virtue? They are actions that motivate you. A hadith that encourages you, saying whoever does this gets that reward on the Day of Resurrection, has this and that. Matters of virtue. But they do not permit acting upon a weak hadith in matters of creed or rulings. Creed is something you will believe in, and you cannot believe in something based on a weak hadith. Nor in a legal ruling, what is permissible and what is forbidden, and so on, because you cannot rely on a weak hadith for that either. You might say, but matters of virtue can lead to an action. Yes, but you will eventually do it. Take note, scholars have set conditions for the permissibility of acting upon a weak hadith in matters of virtue. They did not leave it completely open. We said scholars are divided. One group says, absolutely not, do not act upon it. Another group says, yes, but with conditions. What are the conditions they have? You will write down exactly three simple conditions. The first condition is that the hadith should not be severely weak, meaning its weakness is minor. And this is a long issue. I will not be able to talk about it now. Perhaps after "The Forty Hadith of Imam Nawawi," we will have a series on the science of hadith itself, on terminology, because this topic is very long. What is minor weakness? It has degrees of weakness. Where do these degrees of weakness come from? No, this is not our topic at all right now. But generally, the hadith is not of uniform weakness. There is minor weakness, severe weakness, and there are fabricated and false hadith, and so on. But it is stipulated that the hadith's weakness is minor. And in summary, minor weakness usually refers to the narrator's memory not being very strong, so the hadith is weak, but with minor weakness, because the reason for the weakness is the narrator's memory, not his religion. But when there is a problem with the narrator's religion, the problem is a bit bigger. Anyway, the weakness should be minor. This is the first thing. Second, and this is the most critical, is that the hadith should fall under an established principle. The hadith should be categorized under an established principle. Meaning, a hadith talks about the virtue of charity, and the hadith is weak. Can it be acted upon? Yes, it can be acted upon because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. 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Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. 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Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. 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Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. 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Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. 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Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. Because charity itself is something we already know about and has virtues. So, if we add this to it, nothing will happen. 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Arif entered, he hadn't prayed. So he prayed two rak'ahs of Sunnah. The other one thought they had prayed, so he entered and prayed Fajr. Both of them prayed two rak'ahs. This was counted as Sunnah for him, and this was counted as Fajr for him, because he hadn't realized that they hadn't prayed. So it's the same two rak'ahs, but it differed in the intention. And of course, with multiple intentions, one can pray Sunnah, and with it, Tahiyyat al-Masjid, and with it, Sunnah of Wudu, and with it, Istikhara. Meaning, one can vary the intentions, but this is a topic that would take a long time. But I want to say that it distinguishes acts of worship from customs, as we said, and distinguishes acts of worship from each other, one from the other. Did we understand this? Okay, number four. Intention is benefited from by transferring permissible things to acts of worship. Transferring permissible things, or we can call them customs, to acts of worship. That I can transform the permissible thing I do into an act of worship with intention. Someone told me, "Oh, my brother, if that's the case, why don't you fast from Maghrib to Fajr? Intend to fast, what will you lose?" He said, "Just like that, just intend and get reward?" He said, "Make it an act of worship for once, since you're doing it anyway." He said, "Okay, from now on, I intend to fast for the sake of Allah." So he transformed the custom into an act of worship. Someone sleeps to wake up for Fajr. He never thought that sleep could have a reward. He says, "I sleep, that's it." He sleeps to wake up for Fajr, God willing, good. So intend that your sleep is truly an act of worship. Can it be? Yes, so you have transformed this custom into an act of worship. Someone is getting married. "Oh, my brother, why are you getting married?" He says, "What can I do? My mother told me to get married, it's the way of life, what can we do? It's written for us." He says, "So, it's not like death and destruction of homes, right?" So, let's intend something. We won't lose this world or the hereafter. So, intend. Intend to exert yourself. Intend that this is a Sunnah of the Prophet, peace be upon him. Intend that you are exerting yourself for a Muslim woman. And the Prophet, peace be upon him, said that permissible things can be transformed into acts of worship by intention. He said, "And in the private part of each of you is charity." Meaning, even the companion himself was surprised. He said, "O Messenger of Allah, will one of us have reward for fulfilling his desire?" He wants to say, these are ordinary things we do, we don't imagine them to be acts of worship. This is my desire, I'm going for my desire. And that's the primary motive for the matter. "Will one of us have reward for fulfilling his desire?" He said, "Tell me, if he were to place it in a forbidden way, would he bear a sin?" He said, "Yes." If one commits adultery, he would bear a sin. He said, "So, if he places it in a lawful way, intending that it is lawful, and that he is obeying Allah, and that he is diverting himself from forbidden things, it will turn into reward." So he intends to be chaste for himself. He intends to be chaste for his wife. He intends to lower his gaze. He intends that his desire calms down a bit so he doesn't do something wrong. He intends to bring joy to himself and to his wife. So, you get charity for that. Measure all your actions that are permissible, that you see as such, and this is a good thing because your life is passing by. Your time, your work, your studies. You can now put intentions in your work. Intend to provide for your wife and children. Intend to refrain from asking people for help. Intend to give charity. Intend to perform Umrah with this money. Intend to serve the religion with your job. Intend to prevent injustice happening in your job by being a righteous person in a place where an unjust person could have been. Many things. Intend your studies for filial piety, excellence, and improving the image of a Muslim, and many things you can intend. This will make this boring custom an enjoyable act of worship for you, for which you receive reward, and your entire day will be as Allah said, "Say, 'Indeed, my prayer, my sacrifice, my living, and my dying are for Allah, Lord of the worlds.'" How is my living, my dying, all with intentions? Are there things where intentions are easy, like prayer and fasting? These are definitely easier with intentions. But the problem is always with other things where we neglect the intention, which are the customs and permissible things: sleep, eating, drinking, work, studying. These things, for us, are considered a waste of time. Why not let intentions transform them into acts of worship, and your entire life will truly be for Allah, the Almighty. So, this is the matter related to intention and what is benefited from intention. Intention and what is benefited from intention. We said, approximately three matters. We said, first, the extent of the hadith. Then, the reason for the hadith, and we discussed that reason. Then, the definition of intention. And number four, ah, the fourth matter, what is benefited from intention. Okay. Let's take sentence by sentence from the hadith. The Prophet's saying, peace be upon him. The fifth matter we have is, what is the meaning of "Deeds are only by intentions"? What is the meaning of "Deeds are only by intentions"? It means that deeds are not deeds except with an intention. Basically, a deed without an intention is inconceivable. A deed completely devoid of intention. Intention can be good or corrupt, but completely devoid of intention is not conceivable. Even if it's permissible, that's also an intention. So, "Deeds are only by intentions" means that deeds always originate from what? They originate from intentions. And this is a minor point that relieves you of some obsessiveness. Some people say, "I entered and prayed, I don't know if I intended or not." Intention is easier than the absence of intention. Rather, it is almost impossible to tell you not to intend. Come on, try it. When we are about to pray Dhuhr, for example, I tell you, "Don't intend to pray Dhuhr." What should I do? I mean, what should I do? I'm already entering to pray. How can I do it? I'm already doing it. Do you understand the idea? So, don't obsess. No one prays and says, "I don't know if I intended or not." My brother, you intended when you left your house, you performed Wudu, you left. It's impossible that you didn't intend. Someone who ate Suhoor six times says, "I don't know if I intended to fast or not." My brother, you finished the refrigerator yesterday at Suhoor, and you tell me you don't know if you intended or not? You intended 600 times while getting bread, while getting beans, while getting congee, while eating, while stirring honey in yogurt. All of that was a decision. You were having Suhoor. What is intention? He thinks intention is something like yoga. We'll sit like this, smoke and so on. The matter is simpler than that. Recalling the intention is the easiest thing in the world. So, close the door of obsessiveness on this matter completely. Because, from what is considered almost impossible, is to tell you not to intend. You might intend something else. Someone might imagine he woke up, slept and woke up, and didn't realize if it was Dhuhr or Asr. So, from the moment he performed Wudu until he went down, intending Asr, and prayed Asr. After Asr, he said, "We are in Dhuhr." This is possible, it's a lapse. But this is very rare. To intend something else, but not to intend is not there. No deed is conceivable without what? Without intention. So, "Deeds are only by intentions" means, first, that deeds originate from intentions, and no deed is conceivable without what? Without intention. Even if it's an intention for something permissible, because permissible is also an intention. The second meaning of "Deeds are only by intentions" is that deeds are validated or corrupted by intentions. They are accepted or rejected by intentions. So, whoever does an act for Allah, it is accepted. And whoever does it for other than Allah, it is rejected. So, this is the second meaning of "Deeds are only by intentions." And the third meaning is that deeds are identified by intentions. Is it obligatory or voluntary? A custom or an act of worship? Deeds are determined by what? By intentions. So, the same thing we said about what is benefited from intentions is its application in the Prophet's saying, peace be upon him, "Deeds are only by intentions." As we said, intentions are used to know what is intended by the action. Distinguishing an act of worship from a custom. Distinguishing acts of worship from each other. Transforming permissible things into acts of worship. This is "Deeds are only by intentions." It is known by it what you intend, and what you intend, and based on that, it is valid or rejected. Corrupt or valid? Accepted or rejected? So, this is "Deeds are only by intentions." Okay. So, this is the meaning of this sentence. Now, the next matter, the sixth matter. "And for each person is what he intended." What is the meaning of "And for each person is what he intended"? And is it a repetition of the same sentence? It is not a repetition of the same sentence. Someone might imagine it's the same sentence, but he's saying it in a different way. No. "Deeds are only by intentions" is what we explained: that by intention, you know who you intend and what you are doing, and based on that, you will receive the reward. And "for each person is what he intended." So, the first one talks about the deed, its type, and its validity. The second one talks about the reward you will receive. It's like he's telling you: your deed is according to what you have determined, and according to what you have determined, you will receive the reward. Your deed is according to whom you have determined it for, how, and what your intentions are in the matter. And the reward you will receive will be according to what? According to what you yourself have determined. So, "Deeds are only by intentions" is like defining the form of the deed, its appearance, its description, for whom, and what. This is "Deeds are only by intentions." And then, based on this package that you have made, you will have, "And for each person is what he intended." Because, even if we agree on the general form, there will still be differences. If both of us enter intending for Allah to pray Dhuhr, we will not receive the same reward. There are still details. "And for each person is what he intended." So, inside, there are many secondary intentions: sincerity, purity, humility, weeping. We will find details. One will give the same charity, 50 pounds and 50 pounds, but one gave it without focus, he gave it for Allah, just normally. He gave it feeling compassion, feeling that he hasn't done enough, and wishing he could have done more. Will he receive the same reward? No. So, there are still details inside. So, "Deeds are only by intentions." Both of us entered and prayed two rak'ahs. One intended Sunnah of Fajr, and the other intended Sunnah of Fajr and added Tahiyyat al-Masjid, and it was Sunnah of Wudu and so on. So, "for each person is what he intended." This opens a very serious door for you. So, as much as you can intend, intend. And Allah is generous, and Allah accepts your intentions, as long as they are good intentions. So, this is the matter of "And for each person is what he intended," meaning he will receive reward and what? And so on, according to the intention. Okay. Examples of this hadith are the Prophet's saying, peace be upon him: "The first three people who will be heated by the Fire on the Day of Resurrection are three." We ask Allah, in the hadith of Abu Hurayrah: a man who collected the Quran. This is the deed. But "Deeds are only by intentions." So, he will be brought on the Day of Resurrection and it will be said to him, "What did you do with what you learned?" What was your intention? He will lie and say, "O Lord, I read the Quran for Your sake." He read it and learned it for Your sake. It will be said to him, "You have lied. The angels will say, 'You have lied. You only read so that it would be said that you are a reciter, and that has been said.'" So, he will be ordered to the Fire. And another man who fought. He will be brought. He will be asked, "What did you fight for?" He will say, "O Lord, I fought for Your sake until I was killed." It will be said, "You have lied. You only fought so that it would be said that you are brave, and that has been said." So, he will be ordered to the Fire. And a third man will be brought, who spent money and gave charity. "What did you do with what I gave you?" He will say, "O Lord, I used to maintain kinship ties and give charity for Your sake." It will be said, "You have lied. You only did that so that it would be said that you are generous, and that has been said." This is "Deeds are only by intentions." His intention was to seek the faces of people, to seek ostentation. Therefore, "And for each person is what he intended." He received his share of what he intended. So, they have no reward with Allah, the Almighty, but rather they were punished for the corruption of this intention. And "for each person is what he intended." And conversely, the Prophet, peace be upon him, said: "You will not spend anything seeking the face of Allah, except that you will be rewarded for it." Meaning, even the money you spend on your family, the food, the drink, the milk, the bread, and these things. If you don't spend anything on your family seeking the face of Allah, you will be rewarded for it. If you do it for the sake of justice, you have nothing. Every time you buy something, you intend it for Allah, you get reward. Even if you put it in your wife's mouth. Meaning, you are sitting with her, you give her a bite or something to eat, and you truly intend it for Allah, you will get reward. So, the matter is "Deeds are only by intentions," and you will receive reward for what? And "for each person is what he intended." What he intended, in terms of reward and punishment. You might receive reward, you might receive punishment in the end. Therefore, the deed is accepted or rejected. Did we understand the sentence? Next, the matter after that. The seventh matter. What are the conditions for the acceptance of any deed? Let's say there is a fundamental condition that we all agree on: the doer must be a Muslim. There is a condition called Tawhid (monotheism). If the doer is a disbeliever, we won't talk about the conditions, because his entire deed is rejected. Because a disbeliever might do a deed. The next two conditions, which are sincerity and following. Sincerity means the deed is for Allah, and following means it is according to the guidance of the Prophet, peace be upon him. Is it conceivable for a disbeliever to do a deed for Allah and according to the Prophet's guidance? It's possible that he wants the face of Allah, and charity is actually an act of Sunnah, but he is a disbeliever. Will his charity be accepted? "And what prevented them from accepting their expenditures except that they disbelieved in Allah and His Messenger." Isn't that so? Therefore, it is possible for him to fulfill the next two conditions, but the first condition must be met. So, the doer must be a monotheist in principle. Because, "The example of those who disbelieved in their Lord is like ashes, which the wind scatters forcefully on a stormy day. They are unable to keep anything of what they earned. That is extreme misguidance." And We will proceed to what they did of deeds and make them scattered dust. So, there is the first condition: the doer must be a Muslim. There is the condition of monotheism. Inside, when we pass this stage, there will be two conditions: the condition of sincerity and the condition of following. The condition of sincerity, which this hadith talks about: the deed must be purely for the sake of Allah. If it is for the sake of people, it is not accepted. And this is what we will discuss in detail now. The second condition is that it must be according to the guidance of the Prophet, peace be upon him. Meaning, it is not an innovation. If it is an innovation, it is not accepted, even if it is purely for the sake of Allah. Someone worships with an innovation, something not brought by the Prophet, peace be upon him, not according to his guidance, but he wants the sake of Allah. We say, "No." He says, "My brother, I intend for Allah." He says, "It is not permissible." So, "Whoever hopes to meet his Lord, let him do righteous deeds and not associate with his Lord anyone in worship." Therefore, they said, Al-Fudayl ibn 'Iyad said about the saying of Allah, the Almighty: "He who created death and life to test you which of you is best in deed." It was said to him, "What is the best deed?" He said, "The most sincere and the most correct." It was said, "What is the most sincere and what is the most correct?" He said, "The most sincere is what is for Allah, and the most correct is what is according to the guidance of the Prophet, peace be upon him." Then he continued, saying, "A deed might be sincere, but if it is not correct, it is not accepted. And if it is correct, but not sincere, it is also not accepted." Did we understand this? So, these are the conditions for the acceptance of a deed. The eighth matter. And it is a correction to the previous matter. These are the conditions we are talking about in conduct. As for jurisprudence, there are other conditions. For example, he says, "What are the conditions for prayer?" Is sincerity a condition for prayer? And there are details like facing the Qibla and so on. These are jurisprudential matters that differ according to the worship itself, and scholars discuss them, and if this condition is not met, the worship is invalidated, and so on. We are talking generally: monotheism, sincerity, and following. Even the conditions that scholars mention will be under "following." The eighth matter. And it is the ruling on associating in intention. What is the meaning of associating in intention? Meaning, ostentation. Associating in intention, ostentation. Meaning, the doer intends the faces of people, or intends to be heard as saying such and such. Okay. Write down that this matter has three cases. The first case: the doer, from the beginning of the deed, intends the faces of people. What motivated him to do the deed was only the desire for the faces of people. He read so that it would be said he is a reciter. He gives charity so that it would be said he is generous. He only wants fame, he wants the faces of people. So, there is no doubt that this deed is void from the beginning. It has no reward. This is the first scenario, and it is very clear. The second case: the motivation for the deed from the beginning is for Allah and for people, both. Meaning, both are motives for him, but both are equal, shared together. So, the deed is motivated from the beginning, before starting the actual deed, for the sake of Allah and for the sake of people, intending both. He intends Allah and he intends people, at the same time. So, this deed also has no reward, because in the hadith, Allah says, "I am the most in need of partners from shirk." Meaning, Allah does not accept partnership. So, it must be for Him alone, or nothing. He leaves the partner to take the entire deed, and on the Day of Resurrection, he will be told, "Come to him, and let him give you the reward." So, this is the second scenario. The third case: the deed was initially for the sake of Allah. Someone enters to pray for the sake of Allah, or fasts for the sake of Allah, or starts reciting the Quran for the sake of Allah. And indeed, this was his motive. Then ostentation occurred to him because of what happened. For example, he was reciting, and his voice was beautiful, and so on. So, people praised him. So, he started having thoughts of ostentation. Or he was praying, and he thought about prolonging the prayer so that they would see him praying. Or he was about to give a pound, and he saw everyone looking at him. So, he thought, "This is not good." So, he gave 50 pounds. So, there were 5 pounds for Allah initially, and then there were 45 that were not for Allah. We will ask here. Here, the scholars differ. Will his entire deed be void, meaning this deed? Or will he receive reward for the part that was sincere, and the part that was ostentatious will be invalidated? Allah knows best. The second opinion is more likely. Meaning, because he started for Allah and did part of it for Allah. So, Allah knows best. What was for Allah, he will receive reward for it. And from the moment he indulged in the thought of ostentation, this deed will be rejected. And according to one opinion among the scholars, the deed will be rejected from the beginning. But Allah knows best, this is more likely. Did we understand this matter? So, this is the matter of associating in intention and its three cases. The ninth matter. Associating in intention. What is the difference between associating in intention and associating in intention? The name is not important. But I'm giving you a name so that it seems close. But understand it. Associating in intention is a matter that is confused with associating in intention. It is that a person intends the face of Allah with the deed, and also intends worldly benefit. He intends the face of Allah and also intends worldly benefit. He memorizes the Quran and gets reward. He goes to perform Hajj and trade. He maintains kinship ties so that Allah will honor him in his sustenance. He seeks forgiveness so that Allah will grant him offspring. He has an intention inside. He wants something. He wants a worldly benefit or wants something worldly from Allah. Is there a problem with this? No. This is outside the first matter. It has nothing to do with it. This is not ostentation, because in the end, who did you intend this worldly benefit from? From Allah. So, the deed itself has a worldly benefit. So, if a person does it and does not intend the face of Allah, is he sinful? No. He is not sinful. But he has lost a lot. We will say, it was better and preferable, since you are doing it, to have an intention. So, we will transfer it from permissible to what? To an act of worship. From a custom to an act of worship, which we also talked about. Why not intend for Allah, my brother? If you don't intend for Allah, is it forbidden? No, it is not forbidden. But if you intended for Allah, you would have received great reward and transformed it into an act of worship and moved it to another level. And this is what people talk about. They say, "The intention is the trade of scholars." Scholars are not talking about the first one. Because, surely, for prayer, we will all intend for Allah. It has no other possibility. But the trade of scholars is always in this area. These many permissible things that we do: seeking a degree, work, eating, drinking, sleeping. This is the trade of scholars. The intelligent scholar knows how to deal with Allah. He is the one who knows how to gain from all of these things. The tenth matter. Deeds that are inherently intended for the sake of Allah only are not valid except if you intend them for the sake of Allah. You will understand this when I mention the next matter. For example, prayer. Is there anything other than intending the face of Allah for prayer? There is nothing. It is not accepted and not valid except if you intend it for the sake of Allah. Deeds that are inherently intended only for the sake of Allah are not valid except if you intend them for the sake of Allah, like prayer, fasting, and supplication. These are acts of worship that have no other purpose. So, skip this matter. The next matter, which is 11. Deeds that are not inherently intended for the sake of Allah are permissible even if not intended for the sake of Allah. Like what? Like worldly deeds. Someone now enters engineering college. And he studies. Why? He wants a degree. But it's his worldly life. He enters engineering college, he wants a degree because he wants to work, because he wants to live. He wants to live. Is there a problem with this? No. Because the deed is inherently intended for the world. Like someone goes to work for a salary. Is he sinful? No. This brings us back to the realm of permissible things. Someone goes to play sports because he loves to play. Is he sinful? No. Does he have to intend the face of Allah in playing? No. We will say that, but it is possible to pray. Can he pray for another intention besides Allah? No. Because this is what you understand from the first one when I tell you the second one. The second one tells you that there are deeds whose nature is to be intended for the world, like seeking a degree, playing. So, if a person does it and does not intend the face of Allah, but only intends the world, he is not sinful. He is not sinful, but he has lost a lot. We will say, it was better and preferable, since you are doing it, to have an intention. So, we will transfer it from permissible to what? To an act of worship. From a custom to an act of worship, which we also talked about. Why not intend for Allah, my brother? If you don't intend for Allah, is it forbidden? No, it is not forbidden. But if you intended for Allah, you would have received great reward and transformed it into an act of worship and moved it to another level. And this is what people talk about. They say, "The intention is the trade of scholars." Scholars are not talking about the first one. Because, surely, for prayer, we will all intend for Allah. It has no other possibility. But the trade of scholars is always in this area. These many permissible things that we do: seeking a degree, work, eating, drinking, sleeping. This is the trade of scholars. The intelligent scholar knows how to deal with Allah. He is the one who knows how to gain from all of these things. The twelfth matter. A good intention does not rectify a corrupt deed. A good intention does not rectify a corrupt deed. Can someone steal to give charity? He says, "Well, I see many poor people, and these rich people have money, so I decided to steal from them to give to them." We say, "No. This is a good intention. Thank you. But this is a corrupt deed, and a good intention will not rectify a corrupt deed." Can someone say, "My salary is not enough for Hajj, so I will work as a singer at night in nightclubs to get money for Hajj." This is not permissible. We say, "It is not permissible. Thank you for your intention, but this is a corrupt deed. A good intention will not rectify a corrupt deed." Can a man greet a woman? He says, "Hello, sister." No. The deed itself is corrupt. A man touching a woman, regardless of intention, is a forbidden deed. It is not looked at by intention, even if your intention is good, it does not rectify this deed. So, this is a rule that says a good intention does not rectify a corrupt deed. The thirteenth matter. Intention alone is not sufficient if you are capable of the deed. If the deed is within your capacity, is intention sufficient? Someone, for example, can pray. He understands. Perhaps he misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of the deed. He should not say, "Some people understand it the opposite way: 'Deeds are only by intentions.' Intentions make me independent of the deed. As long as the hearts are praying, and the intention is pure, and I am fine, Sheikh. I can do whatever I want." And as many distorted models as we see, like actors, when they say, "I am dancing, but Allah knows my intention." You know? "I am kissing each other in movies, but the intention is..." It's the same idea. "Deeds are only by intentions." They think intention makes them independent of the righteousness of the deeds. No. A good intention to be good with Allah means you will not dance, you will not accept, you will not touch, you will not sing. A good intention means you will get up and pray. You will pray Fajr. Don't tell me, "My intention is to pray Fajr, but I don't get up." No, get up. It is not permissible. So, a good intention is not sufficient if you are capable of the deed. The matter after that, number 14. Intention is sufficient if you are incapable of the deed, despite your attempt. Meaning, you tried and you are incapable, or you are sure you are incapable from the beginning. The Prophet, peace be upon him, warns, saying, "A person who intends, even if he is incapable." He intends. "Whoever dies without having gone to war, and without having had the thought of going to war, dies on a branch of hypocrisy." Let's say something else. Someone intends to pray. He understands. He might have misunderstood the hadith. So, you tell him, "Don't pray." He says, "The important thing is that the hearts are praying, Sheikh." Do you understand what he means? He says, "Deeds are only by intentions." So, he understands it as intention is sufficient instead of the deed. It is sufficient for a deed that is impossible. But it is not sufficient for a deed that is possible. You can get up and pray. Because, if you don't do it, it calls into question the sincerity of the intention. Because if the intention were sincere, you would have gotten up. So, you are actually lying about the intention. Because the sincerity of intention is in the effort. I intend, and I try. If I am unable, I am unable. If I am not unable, I will do it. But I know for sure that I am capable and I did not do it. So, the sincerity of the intention itself is questionable. So, intention alone is not sufficient if you are capable of

May God not grant him, neither wealth nor knowledge. He said, "If I had wealth like so-and-so, who is this corrupt person, I would do with it what I do." So, are they both equal in sin? Because he was prevented, but if he had money, he would have done the same. Unfortunately, many young people might be scrolling on TikTok or elsewhere and see singers and the like, and they wish they were like them. He looks righteous, he looks like he's not doing anything wrong, but he wishes he were like them. Girls scroll and see bloggers and girls wearing and doing things, and they wish they were like them. They will bear the same sin, that if they had the means, they would have done the same. So why, and for what? "Destruction of homes," as they say. So never do that. Intend the opposite. Intend all the good deeds that you are unable to do. Always intend good, okay? Example >> After that, the Prophet, peace be upon him, said, "If two Muslims meet with their swords, the killer and the killed are in Hell." They said, "The killer is in Hell, but why does the killed enter Hell?" He said, "Because he was eager to kill his companion." Meaning, if he hadn't died first, he would have been the one to kill. This is a different issue from the issue of: "Whoever intends to do a good deed and does not do it, it will be written for him. Whoever intends to do a bad deed and does not do it, it will be written for him as a good deed." Here, he did not do it out of inability. He did not do it for the sake of God, even though he was capable of doing it. Do you understand the difference? He was going to do it, he was actually going to do it, but he stopped, choosing for God, and said, "I will not go, and I will not do it." This is what earns [reward]. But someone who went to do it, intended to do it, and was determined to do it, but was unable, and if it weren't for this inability, he would have done it, he will bear the sin. Do you understand? So, it's one of the two. Okay, issue 15, 15 or 16, I don't know. >> 15, okay. Let's try to be brief. An issue states that there is a difference between intention and thought. We have almost covered this. No, intention, intention, intention is a firm resolve. As for thoughts, they are not counted. Thoughts are what pass through you, whether good or evil. They are not counted unless they turn into intention, resolve, and action. You might be sitting and very bad thoughts pass through you, evil thoughts, and not good things. You see, you see pictures of girls, and something bad comes to your mind, something with a girl. A thought of disbelief comes to you, you don't know what. You want to grab the person next to you for movies. What is it? I don't know, there are things that come to my mind, I don't know why. I want to hit the person next to me right now. So, this is a bad thought. As long as you are pushing it away and not dwelling on it, it is not counted. "Indeed, God has forgiven my Ummah for mistakes and forgetfulness, and what their souls have confided, as long as they do not act upon it." But if it turns into resolve and will, which is when you have decided and intend to do it, then it will fall into the category of... the examples we mentioned. If you were unable and truly unable, you would do it and bear its sin. If you abandoned it for the sake of God, you would earn a good deed. But all of this is if it turns into resolve and will. As for the mere thoughts that come to our minds, many of them, ignore them. They have no reward or sin. Okay, push them away and that's it. Okay, okay. After that, 16. >> 16. It is sufficient for the reward of an action that you intend it for God, even if you do not do it, even if you do not know the reward. For example, someone gives charity or prays at night. He does it for God, but he doesn't know the reward. Does he not get reward because he didn't know the reward? No, it is not necessary to know the reward. It is sufficient that he intended the action for God. And vice versa. Someone knows that something is forbidden, but he didn't know that the sin was that great. "But you knew it was forbidden?" Yes. He says, "I didn't know it was so forbidden." Well, even if you knew it was forbidden, why would you do it? So, if you know it is forbidden, do not do it. If you know. So, a person can earn reward even if he did not know it. The important thing is that he intended it for God. And he earns sin even if he did not know it. The important thing is that he knew it was wrong, that's all. Okay, finally, he tells us, "Is it prescribed to utter the intention?" Uttering the intention is an issue. Uttering the intention is an issue that was not narrated from the Prophet, peace be upon him, nor the Companions, nor the Successors. Rather, the disagreement about it began to creep in among the later scholars. But among the later scholars, some said there is no uttering of intention at all, and this is an innovation. And some said it is permissible to utter it secretly, secretly, meaning in one's heart. And the opinion that is strange, this strange opinion, some said it is even recommended to utter it loudly. And this is very far-fetched, very far-fetched. The opinion of uttering it secretly was held by some later scholars, that he says it secretly in his heart, but the correct and preferred opinion is that there is no uttering of intention, and it is not prescribed. Rather, it is an innovation because it was not narrated from the Prophet, peace be upon him, nor the Companions, nor the Successors. Rather, it opens a dangerous door of whispering. A person should not utter the intention, and the place of intention is the heart. The place of intention is the heart. Some say, "But we say for Umrah, 'Labbayk Allahumma Umrah,' 'Labbayk Allahumma Hajj.'" This is uttering the Talbiyah, not this is not uttering the intention. Rather, it is an expression of the rituals. Otherwise, we say it very often. If we say it once, we keep saying it all the time. This is Talbiyah, not uttering the intention. This is a distinguishing issue. Okay. Then he said, "So, whoever's emigration is for Allah and His Messenger, then his emigration is for Allah and His Messenger. And whoever's emigration is for worldly gain which he will obtain, or a woman he will marry, then his emigration is for what he emigrated for." See when he said, "his emigration is for Allah and His Messenger," it means it is a great deed with great reward. Then he said, "his emigration is for..." he repeated it again, "for Allah and His Messenger," so he will get a very great reward. So when he mentioned the worldly gain, he said, "whoever's emigration is for worldly gain which he will obtain, or a woman he will marry, then his emigration is for what he emigrated for." It is as if to belittle this matter. The scholars are quickly discussing this point, the issue of emigration. They say that emigration can be of different types. Emigration from the lands of disbelief to the lands of Islam. This is obligatory for those who cannot establish their religion in the lands of disbelief, and recommended if they can establish their religion in the lands of disbelief. If you are living in a land of disbelief and cannot establish your religion, then it is obligatory to emigrate to the lands of Islam. No, I can live and establish my religion normally. Then it is recommended to be in the lands of Islam. The second issue is that it is generally prescribed to move from a country where you... even if, even if it might be two countries of disbelief, but one country of disbelief where you can practice your religion, and another country of disbelief where you cannot practice your religion. Like the Companions. The Companions emigrated from Mecca to Abyssinia, but there they could practice their religion, and here they could not practice their religion. And then the scholars are finally discussing general emigration. General emigration is emigration to all that Allah loves, and this is the broadest meaning of emigration. And the emigrant is one who abandons what Allah has forbidden. Therefore, his worship in times of turmoil is like his emigration to Him. So these are quick meanings, we will not dwell on them, this is not what is intended by the hadith. Thus, we have finished the introduction and the first hadith. May God reward you with good. Glory be to You, O Allah, our Lord, and praise be to You. I bear witness that there is no god but You. I seek Your forgiveness.