Late Night Talks (2024)
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Between Being Blessed or Cursed | Late Night Talks
In the last 10 nights of Ramadan, Dr. Omar Suleiman and Sh. Yaser Birjas reflect on the book “The Disease and Its Cure” by Imam Ibn al-Qayyim.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Assalamualaikum Warahmatullahi Wabarakatuhu Alhamdulillah Rabbil Alameen Sallallahu Wasallam Wabarakatuhu Nabiyyuna Muhammadin wa ala alihi wa sahbihi wasallam wa taslimin kathira thumma ma ba'd Welcome back to our beautiful Light Night Khatiras and Heart Softeners with Shaykh Omar Suleiman and tonight Alhamdulillah we're blessed to have our dear friend and guest Shaykh Yasir Qadi coming all the way from the farthest part of Dallas Well, let's keep it an epic East Plate inshallah wa ta'ala It's not Dallas anymore? Probably But Ahla wa Salam Shaykhna, Hayyakumullah Welcome. This is the 26th night of the month of Ramadan. And as you guys can see we're coming much closer right now to the end of the month. May Allah subhanahu wa ta'ala put barakah in the time that we spend in Ramadan and the time yet to come Ya Rabbil Alameen And we ask Allah azzajal to give us the best of our Ramadan, time of Ramadan to be in the last few days Ya Rabbil Alameen We ask Allah to make us among those who will be witness ilayatul qadr and give us the full reward for the entire month of Ramadan. Allahumma Ameen. So my dear brothers and sisters, we've been studying from the book of Imam Ibn Qayyim al-Jawziyya rahimahu wa ta'ala ad-da'u wa d-dawa' and the disease and the cure. And we talked about the meaning of the sin and how it removes the barakah, it turns the light off, light of guidance off from the heart and so on. Tonight inshallah wa ta'ala we're gonna be talking about how sins are a curse Really it's a curse that removes so much khair from your life but prior to this, we will just want to take a recap from Shaykh Omar on what we discussed last night in regards to how sins are considered like a bad omen, it's like bad news. Jazakallahu khair, welcome Shaykh Yasir Jazakallahu khair for coming out and being with us. Seriously I know it's a journey for you so may Allah bless you and accept you especially in these last 10 nights taking from your time to be with us, alhamdulillah So we've been talking a lot about the disease part, the sin part and obviously we talked about the specific
pain points and how the sin removes something good in every place that it is in and it removes an opportunity to please Allah subhana wa ta'ala so in the place of an act of obedience there's an act of disobedience in the place of blessing there is destruction and there's a loneliness that it actually produces within the heart subhanAllah when we talk about the curse part, it's important for us to understand that there's a difference between committing a sin and then being identifiable by that sin when that sin becomes part of you and this is the production when we talk about how one sin produces the other when that sin becomes you when you're actually known by that sin the hadith of the prophet salallahu alayhi wa sallam that a person continues to lie until that person is written with Allah as a liar, so there's a difference between someone who fell into a lie and someone who is a liar, right? there's a kadhab, there's kadhub, there's someone who's an intense liar compulsive liar, but it all starts from what? it starts from a simple lie that then produced another lie and then a person got good at lying so they continue to lie and this is the case with all of those sins, right? that you actually become identifiable by those sins and this is the most dangerous part one thing to point out though, again the opposite of that is as-sidq telling the truth, just like a person becomes a compulsive liar, you can also become a compulsive truth teller, to where you don't know how to not tell the truth, but you have to be a lot more intentional when it comes to telling the truth and your actions have to testify to that truthfulness until you become a siddiq, a person who is truthful in the sight of Allah subhanahu wa ta'ala and we ask Allah subhanahu wa ta'ala to make us amongst them, Allahumma ameen, you're true to your covenant with Allah, you're true to your speech so you can also become identifiable by a good deed, you can be kareem or you can be bakheer, you can be generous or you can be stingy, but there is karam, there is generosity that leads you to a place of being
kareem and then there is stinginess that leads you to a place of being bakheer so all of these things take on an identity of their own, and shaykh if you don't mind I'll just answer one quick question, subhanallah it's a really interesting thing that, someone asked what's the difference between a dhamb and a sayyiah because the arabic language is so precise the quran is so precise so what types of sins are we talking about here and it will actually phase into this chapter very well because there is clearly a level of severity that's being indicated here, and ibn al-qayyim rahimallah says elsewhere, many of the ulama they mention that a dhamb is more serious than a sayyiah it's a more serious type of sin so yaghfir lakum dhunubakum wa yaghfir lakum sayyiatikum Allah subhanahu wa ta'ala will forgive your sins your dhamb, and Allah subhanahu wa ta'ala will remove, will expiate your sayyiat and many of the scholars like ibn al-qayyim rahimallah what they say is, the sayyiat are those things that you do come across inevitably throughout your life, right, throughout the day and so as a reward of your constantly being on a path back to Allah subhanahu wa ta'ala, Allah azawajal through the good deeds that he has put in our daily life and routine, will expiate those sayyiat, but a dhamb which is a very intentional sin, a sin that is more severe, is something that requires a more involved process of forgiveness, right so you have to invoke al-ghafur, al-afu in a more involved way and introduce a system by which you remove that dhamb and its effect, which is what ibn al-qayyim rahimallah taught which is a tawbah basically yes, subhanallah, so as we speak about of course this is the shu'm of ma'siyah, that being bad omen bad news, it removes the barakah and the blessings from your life, and we mentioned that in a previous session, now, he's moving to the subject shaykh now is speaking about, how sins are considered like a curse, and just for people to understand, when ulama they say it's like a curse, al-kurs in arabic language is al-la'in, al-la'in is basically, attardu min rahmatillahi tabaraka
wa ta'ala, it's when someone is cast away from Allah subhanahu wa ta'ala's mercy Allah subhanahu wa ta'ala distance himself from them, and keep them far away from them subhanahu wa ta'ala, which entails obviously, al-bu'du min al-khayr al-ib'adu min al-khayr, like they will see and receive no good whatsoever in their life, and in addition to that, wa inzaalu sharr bihim, then as a result of that, since the khayr is taken away from them al-sharr, evil now is coming upon them, so therefore there is no barakah, and there is no good what they do, whenever they try to do something right it goes wrong, all of this is considered like a curse, and that's subhanallah, it's so dangerous, shaykh now just before we get to this point, shaykh Ghasri if you would like to comment on how a curse is really considered dangerous if someone is cursed, and it's a curse coming from Allah subhanahu wa ta'ala from the Prophet sallallahu alayhi wa sallam, because of something they do, how dangerous is that on a person? the concept of la'an the concept of curse it is rarely invoked in the Qur'an, and the very fact that it is so rare, it should make us deeply concerned, that Allah subhanahu wa ta'ala's la'an is the worst element of ghadab, in fact Allah subhanahu wa ta'ala mentions that, wa ghadiballahu alayhim wa la'anahum, Allah's la'an comes after the ghadab Allah will be angry with them, and curse them, and the meaning of la'an it's actually very profound when it comes to haq of Allah azza wa jal it means you shall be removed from the potential of Allah's mercy, that's it to merely be removed from Allah's mercy, there can be no punishment greater than that because, if you do not have the mercy of Allah, you have nothing and Allah says, wasi'at rahmati kulla shayt Allah says, my rahma encompasses everything
by default, every makhluq of Allah is immersed in rahma, by default, every bird and every animal there's not a single beast except that it is surrounded by Allah's mercy, without that mercy, it couldn't sustain itself, so when Allah azza wa jal sends his la'anah, all that it is happening, his mercy is being withdrawn, that's it, and the mere act of withdrawing that mercy, that's there is no hope after that and that's why it is the severest form of punishment, because if you do not have Allah's rahma, there is nothing to be done, and that's why we have to be especially careful, not every sin, actually, the majority of sins don't bring about Allah's la'anah the majority of sins do not bring Allah's la'anah, so especially those sins that bring la'anah, we need to be especially careful and cognizant of them Allah shaykh gives a good bump thinking about it indeed, just the idea of being removed from the mercy of Allah, when Allah's mercy is everything, and upon everybody, and everything in this creation, and you are removed from this mercy that is so dangerous there is a saying from Umar ibn Abdulaziz, very powerful قَدْ قَابَ وَخَصْرِ مَنْ خَرَجَ عَنْ رَحْمَةِ اللَّهِ لَتِي وَسِعَتْ كُلَّ شَيْءٍ وَحُرِمَ جَنَّ عَرْضُهَا السَّمَاوَاتِ وَلْأَقْضِ said indeed a person has lost and failed, قَابَ وَخَصْرِ who has been removed from the mercy of Allah, though it encompasses all things, and that missed out on a Jannah, even though paradise is greater than the entirety of the heavens and the earth, meaning there is plenty of space in Jannah and there is plenty to envelope you in the mercy of Allah subhanahu wa ta'ala so to remove yourself from that what did you do, and by the way, it's especially pertinent in Ramadan you know the famous hadith of Jibril alayhi salam cursing, قَابَ وَخَصْرِ رَغِيمَ أَنفُوا, there are so many different narrations what a loser, he's failed one of those people, Ramadan comes on you and you haven't been forgiven
how could you miss out on the forgiveness of Ramadan, and the idea here is that Allah's mercy is already all encompassing, the fact that even in the seasons of Allah's intensified mercy and it's already the most intense to still sin now makes it that much worse, and in the seasons of rahmah, the seasons of mercy, the sacred months al ashwar al haram, Ramadan which is the most sacred it's not sacred in the same sense, one of the sanctified months in that way, but it's the holiest month, in this month of Ramadan the last ten nights, if a person is still committing these sins now, just like the good deed is multiplied, the sin is also multiplied, right, because Allah's giving you every excuse not to sin already, and Allah's giving you opportunities of good, so when you still commit sin, in these holiest times, then it's truly insulting and removes you from that mercy may Allah protect us. Ya Allah, we ask you to protect us from falling into the sin in this blessed month of mercy, Ya Rabbil Alameen, we ask Allah subhanahu wa ta'ala never to remove us from his mercy, and keep us all encompassed with his rahmah and mercy, Ya Rabbil Alameen Allah is just thinking about it, the jamaat, seriously, thinking about it in the last few days of the month of Ramadan, and everybody right now is excited, Ramadan is coming to an end and as a result, some people, subhanAllah they start, basically remove themselves from the mercy of Allah azza wa jalla, because they realize Ramadan is coming to an end, okay, we're back again to where we were before, what was the last thing we did before Ramadan some people now, they're thinking about how they're gonna go back to what they used to do before the month of Ramadan, and that's very dangerous and that brings us to the first point that Imam Ibn Qayyim rahimullah sheikh was talking about here from the ill effects of these sins, which is part of, subhanAllah, a consequence of being removed from the mercy of Allah azza wa jalla sins will ruin and corrupt and contaminate your aql, meaning
your way of reasoning and understanding because Allah gave the aql gave your intellect, gave your reasoning gave it noor, a light, by which you could see through and make the right decisions because the sin completely turns that light off it removes that light completely from the aql and if the light of the mind is gone then the way you think is reduced, and the way you think stays completely removed, and therefore you don't see well, you don't make good decisions and right decisions because no one committed, no one chose the path of disobedience to Allah but that led to their aql is now reduced which means they are no longer actually smart, intelligent reasonable, sensible they just become completely mindless, absolutely so the way they behave this is very obvious because if his aql was there if their intellectual capacity to think about the consequence of that decision they can commit that sin if it was there he says it will block them it will restrict them from falling into the sin and you know because you know you are in the grasp of the lord subhanahu wa ta'ala under his control and command and he sees you and he sees you where you are in his kingdom you are blessed with his khairat subhanahu wa ta'ala and the angels are watching you you hear the quran and you hear the commandments of the quran and the prohibitions as they were mentioned in the quran even having faith in his heart is also reminding him
of the sin that they are committing also the reminder of death the reminder about the hellfire he said all of this all of this reminders and then still commit the sin because this is definitely an evidence that they have lost their mind if i can add to this two points firstly linguistically the word aql itself indicates exactly what we are talking about because aql actually means habasa aql actually means to withhold and restrain to control that's literally what aql means to control and the arabs would call the harness that you put on the camel or the horse you know that harness that you use to control it that's actually called iqal so you know the arabs that wear the stuff on their head if you guys don't know they teach a bit of a history lesson of fashion here so that whip or that thing they would put it on their heads when they are not if i just clarify something the arabs they use actually they tie the knee of the camel with it so that it doesn't actually get up and when they are done so they don't lose that they put it on their head and that's a fashion statement in the gulf cultures right it's a fancy fashion well for some people i mean ok every qom has their fashion so that iqal literally that is used to control so the word aql it is meant to indicate wisdom why because when you have aql you control what yourself from doing anything that is foolish right and that's why the aql is able to keep
himself in check because they have aql and the quran second point literally references this explicitly allah subhanahu wa ta'ala says in the quran guys allah will accept the repentance of the one who does a sin while they are jahil and they repent immediately allah will forgive a lot of people misunderstand this they think allah will accept the repentance of the one who did a sin when they didn't know it was a sin because literally that's how you can translate it right but if you didn't know it's a sin it's not a sin right if you didn't know and you did a business transaction you didn't know it's a sin it's not a sin in your particular case and you are forgiven anyway without tawbah so why did allah subhanahu wa ta'ala say that ibn abbas said everybody who disobeys allah while he's disobeying allah he's an ignoramus he's a jahil why because if he had aql he wouldn't be disobeying allah so when you disobey allah the act of disobedience means you are lifting from yourself your own aql and so allah calls the asi jahil they are synonymous and this is what the point ibn qayyim is referencing over here beautiful the word jahil also refers to ghadab in poetry anger and when do you see a person really lose their minds when they're in a fit of rage so this idea of jahil and that's why even when the jahilun the ignorant people are aggressive with them
they say peace so jahil makes you lose your mind either in anger or in stupidity or in sin but it is truly a beautiful exploration of that word he goes into the next point on how it's considered a curse he goes when someone's sins are now kind of like compiling on top of each other it will seal the heart and he described that with the which means the residues of their sins are now leaving layer after layer until it becomes completely sealed so they become from those mindless people completely oblivious to the gravity of the sin that they're committing right now because now they remove from themselves the understanding of the consequences of committing that this is part of being cursed when someone is cursed he doesn't really see the gravity of the sin they don't really recognize the difference between them being the slaves of Allah subhanahu wa ta'ala and Allah azawajal his greatness and committing that sin against him subhanahu wa ta'ala he goes that that was mentioned in surah al mutaffifin those residues and those actually whatever that's left after a person commits a sin stays in the stain that stays on the heart slowly and gradually eventually goes a sin on top of another sin on top of another sin, you talk about layers and layers and layers the heart becomes rusty and I don't know how many of you actually tried ever to remove a rust from something it's so hard and even if you try that it might chip off some of the original material of that item that you're trying to get to clean and try to polish sometimes you're successful
you polish it and it becomes mashallah new again if someone does that correctly but in many ways it's just completely useless so shaykh it's one of the things to say it's a curse really that a person's heart is now completely covered under all these layers I mean the heart is the foundation of everything it is that part of you that if it is good everything is good and if it is bad then everything is bad now the hope side of that is that the prophet salallahu alayhi wa sallam mentions that when you do tawbah in the same place right it could polish and you know sometimes the same place that you had darkness could become a place of light on your scrolls on the day of judgment when you made proper istighfar when you actually repented to Allah subhanahu wa ta'ala Allah turns the sins into good deeds and for us to actually use what took us away from Allah as a means of bringing us back to Allah subhanahu wa ta'ala could convert its bad effect into a good effect on us and that's why the repentant have the softest hearts he said sit with the repentants because they have the softest hearts because they've again went from being sinners away from Allah subhanahu wa ta'ala to being ta'ibun and this is the paradigm shift as well you know when he mentions you know in this that you know وَقَدْ لَعْنَ عَدُوَّهُ إِبْلِيسُ وَجَعَلَهُ أَبْعَدَ خَلْقِهِ مِنْهُ that Allah cursed Iblis and made him the furthest creation from him and so the closer a person is to the behavior of Iblis the further they are away from Allah subhanahu wa ta'ala and the further they are away from the behavior of Iblis the closer they are to Allah subhanahu wa ta'ala Allah indicates closeness to the repenter closeness to the repenter and distance from the sinner may Allah subhanahu wa ta'ala bring us close to him may I add one thing here to this
the ayah there is actually a very beautiful hadith reported in sahih muslim from Hudaifah ibn al-yaman that is a really powerful hadith summary of it our prophet s.a.w. said فَأَيُّ بَقَلْبٍ أَشْرَبَهَا نُكَتَ فِي نَكْتُتٌ سَوْدًا that trials and sins are going to be shown to the heart just like a mattress is not a mattress a blanket is weaved yarn by yarn like how you make something yarn by yarn every single you know the mattress they had for the lying down you know they would have the straw mats yeah so it would be done every single you know line by line the prophet is saying that's how your hearts are being built so he said if you take and absorb that sin a darkness comes in your heart and if you reject the sin a whiteness comes in your heart until the hearts are of two types until the hearts become one of two types أَبْيَضَ مِثْلَ الصَّفَى as white as snow and no fitna in the heavens and earth can harm it because you have developed immunity you've turned down the smaller ones so when the big fitna happens no problem and the other one the prophet s.a.w. said it is مُرْبَاد it is like murky dark it is just completely filthy لَا يَعْرِفُ مُعْرُوفًا وَلَا يُنكْرُ مُنْكَدٍ it has no concept of good and evil and subhanallah I have to bring in Palestine here brothers and sisters subhanallah one of the positives of this great negative tragedy and I've said this explicitly multiple times we see the traitors in our own ranks we see people we would never have imagined right turning completely 180 but you see this is not coming out of nowhere once you sustain
smaller sins and larger sins and medium sins once you have already corrupted the smaller deeds when a big fitna like this happens you just fall prey to it and it just you can't you can't stand up to it it's too much for you and those people who are turning away the smaller sins and living a lifestyle of ethics and purity then when the bigger fitna come they're like of course I'm not going to fall prey to this right so you develop immunity and this is where this is where iman is really tested when the massive calamities happen you need to live a lifestyle so that when those calamities happen you've already developed an immunity this is what the hadith of Hudaifah says that your hearts are two types either or which is like dark and murky and that's why you cannot wait for the fitna to happen to see where you are because you don't know when the fitna is going to happen before it happens right here and now you have to already have that healthy lifestyle commitment to Allah piety in your life ethical as much as you can so that when the ummah needs you you've already mashaAllah in that immunity sphere so that where you can benefit the ummah you'll be able to benefit the ummah inshaAllah that remind me actually of the statement of imam bin qayyim rahimahu allahu ta'ala when he says and that's something we covered in many sessions here is that at the strike of a calamity people become completely oblivious to the knowledge that they have like no matter how much mashaAllah how many sessions you attended and how much how long your pursuit of knowledge was he says at the strike of a calamity people become completely heedless of that knowledge why because it's an emotional situation right now and in the moment of an emotional situation the fact and the truth becomes irrelevant everybody's hurt everybody's in pain and they're panicking and they're scared and they're looking for some sort of like a way to feel better so he says the only thing that holds a believer steadfast in a situation
like this the strength of the iman not the strength of the knowledge not the strength of their knowledge the strength of their iman what does that mean probably your grandmother would have actually more strength in her iman that would help her stand steadfast in a calamity that you freak out in that moment yourself and you have a degree in God knows what degree in the sharia why because subhanAllah the little knowledge she had she was practicing this regularly in the way she speaks about Allah and the way she practices her ibadah so that that really increases her iman to the level that if she was tested she is strong enough to handle the situation but if you have all the knowledge of the world and you had it only as an information you barely practiced 5% of what you know how do you think this knowledge is going to benefit you when the real test comes in so that's what you said that's also the curse of the it's basically the knowledge has no barakah in it completely beautiful reflections subhanAllah how many people between the three of us how many people have you seen that forgot their family's names but didn't forget the quran like on a deathbed or something like that I've seen it multiple times where someone forgets their phone number in an accident but they still remember the dhikr cops will ask them on the site where do you live I don't know what's your phone number what's the phone number of your loved one they can't tell you but they're repeating dhikr they're in their hospital beds they've forgotten the names of their family members I've seen it multiple times the names of their family members but they still know quran they forget their own kids but they don't forget the quran that's not here that's here that's what Ibn Qayyim is saying and to Sheikh Yasir well Sheikh Yasir Qadhi's point you gotta remember where I'm at here YQYB for the sake of this session it'll be YQYB
to YQ's point Sheikh YQ's point the little things when Allah talks about taqwa and that fasting is essentially a practice of gaining taqwa god consciousness you are paying attention to every little drop of water making sure that you don't have a drop of water look I bite my nails all the time but he's like Ramadan helps me with my nail biting he's like the only time of the year where I'm like not an obsessive nail biter is Ramadan because I'm like really worried that I might swallow a fingernail you know so the point is that you're looking for the smallest violations of your fast so that you don't lose your fast that's the way that you approach al ma'asiyah as well you approach sins as well the smallest sin could dilute the great barakah the great reward that's ahead of me I'm gonna put this out here backbiting in the last 10 nights of Ramadan I mean come on you start seeing it I would hope I would hope that you start seeing a conversation go a certain way in the middle of the last 10 nights of Ramadan you're gonna be like nope I'm done with that let's cut that out really quickly because you're more aware of the reward that is at stake you understand you're more aware of the reward that is at stake and that's why taqwa is walking amongst all those thorns some of us are thorns to each other for some of us social media is that thorn for some of us you know your phone is that thorn for some of us the person sitting next to you in the masjid is that thorn your social circle for some of us it's our eyes but it's just you're trying to watch it because if you become more aware of the minor then certainly when the major hits then you're going to be more attentive and we ask Allah for that taqwa Sheikh to your point we talked about how talking about how it's like the yarn or like the straws in a straw mat comes one after the other one one after the other one I couldn't help but thinking about it in a modern way today
if you think of that what's happening with all these sins like the weaving of the sins as you're exposed to in this life all these trials you're exposed to in your life just like a 3D printer and as it goes it depends on what type of ink you put in it so if the ink is coming from the goodness of your heart and also from the good that you do as it starts weaving it starts becoming brighter and brighter it becomes mashallah white like a safa which is a marble, like bright but as you do that and some sins come in and some you know mistakes and faults here and there that brightness of that color change, start becoming greyish slowly and gradually and after that Allah musta'an becomes darker and darker until you catch yourself in the midst of that thing and you go back again to clean it so it's just amazing that's what the professor was talking about the exposure to the fitna and trial is endless it will never come even on your deathbed actually the shaitan will come to catch you like he did to Imam Ahmed rahimallah when his son, he thought his father was that's it, he's passing out he's gonna die so he wants to catch him before he dies he says say la ilaha illallah so he heard his father saying laisa ba'd not yet, not yet and he passed out so he's freaked out and everybody around him freaked out what happened to Imam Ahmed, oh my god in the last moment of his life then somehow at some point he just recovered and he woke up his son goes, dad I was telling you to say la ilaha illallah he goes, ya abunai when you were telling me that he goes, I saw the shaitan standing near my feet like facing him he says, I saw the shaitan biting on his fingers and he says qalfuttaniya Ahmed like oh my god, you made it Ahmed
like I missed you, you made it so Imam Ahmed was afraid that moment from the shaitan is a deceitful moment it would make him feel, you're right I made it that moment of pride and arrogance would destroy all his good deeds so he said, not yet I'm still alive, not yet like until I die, then I would say I made it so this is how scary it is subhanallah, that the shaitan with all this fitan, layer after layer after layer, non-stop until we meet our lord understand this point right now what's the solution for this how can a person make sure that always come with a bright, beautiful so we go back to the ayah notice that Allah subhanahu wa ta'ala is saying because of your physical deeds there is a spiritual layer of impurity your kasab with your hands, with your physical body is going to impact your qalb therefore, your kasab in positive will also impact your qalb positively just like Allah is saying negative kasab, negative impact, so then the understanding is that positive kasab is going to have positive impact, and that's why our prophet gave us that beautiful psychological way out, he said every time you do a bad deed, follow it up with a good deed, right, that's how we get rid of that ran, that we get rid of that filth, because anytime something is, you know, you go to your car wash every week, you polish your silver every month or so, you gotta keep your things nice and clean, how do you keep your heart clean, well by multiple good deeds, and of course, qiratul quran and dhikr and thinking of death, but not just this overall, being aware of the state of your qalb, this is one of the most important realities of taskiyatun nafs, you have to monitor your qalb, you have to have self-muhasaba
how aware am I, and of the ways you do this, what is the litmus test of your qalb, of the ways you do this is you look at your lifestyle, how far or close you are from the shari'ah, how much your lifestyle is in accordance with the shari'ah so the farther you are from the shari'ah this means you have more ran, more rust on your heart and that means you need to keep on polishing it, and that polishing is done through internal reflection, through tongue and dhikr and quran, and through external good deeds these are the ways we keep the heart clean I can't help but again to think about the whole 3D machine, that we're talking the printer over here shaykh, that means in order for you to ensure that the print that comes out and the color is pure, you have to use original manufacturer's brand mashallah, you're getting some do you have a 3D printer somewhere we can see like someone get this man a printer please, like here I see this is my engineering mind right now is kicking in, forget about the engineering brain right now coming out but still I say subhanallah, I cannot help it because the original manufacturer's brand of course coming from Allah, you make it because he said he's the one who created you, he's the most subtle, the most knowledgeable subhanallah, if he knows what is best for you, that's the original manufacturer's brand using the imitation the Chinese brand basically the shaytan are you gonna cut this before you put it online do not put this on tiktok or else we're done but seriously looking at the fake because the shaytan what does it do, the shaytan is gonna actually try to put himself in the position of your lord he's gonna convince you otherwise Allah says don't do it, what the shaytan is gonna tell you, why not no you should do it, it's okay for you the shaytan is gonna put himself in that position and Allah must understand that's one of the dangerous things follow the footsteps of the shaytan shaykh I wanna just comment as well
like the imperative of istighfar, actually seeking forgiveness for your sin when shaytan says to Allah subhanahu wa ta'ala I swear by your glory that I am going to continue to lead them astray so long as I'm alive so long as they're alive and Allah azawajal responds and I swear by my glory I will forgive them so long as they keep seeking my forgiveness as long as they keep seeking my forgiveness istaghfiru istaghfiru Allah istaghfiru Allah, this idea of seeking forgiveness from Allah subhanahu wa ta'ala one of the tricks of shaytan is after the sin telling you it's no point for you to do istighfar, because istighfar is the removal of that sin the hadith mentions on the day of judgment, istighfar removes that sin from the scroll, Allah will ask did you seek forgiveness so no matter how many times you've relapsed, don't stop actually verbalizing your desire to be forgiven to Allah subhanahu wa ta'ala, istaghfiru Allah, Allahumma anta rabbi la ilaha la anta, khalaqtani wana abduk, sayyid al istighfar the famous master of seeking forgiveness don't stop seeking forgiveness from Allah subhanahu wa ta'ala and at the very least, subhanallah, that's the beauty that ties it all together why did the prophet salallahu alayhi wa sallam used to do so much istighfar he said innahu la yughanu ala qalbi, sometimes I feel a fog on my heart so I seek forgiveness from my lord at least a hundred times a day so istighfar, if it removes the fog, it also removes the stain, but then you have to follow up the sin with a good deed inshallah ta'ala so that the effect remains in the direction of Allah, but don't belittle your istighfar imam al-qayyim moves into a different chapter, talking about specific sins that invoke the the curse from Allah subhanahu wa ta'ala and the messenger salallahu alayhi wa sallam sheikh, to your point, you mentioned something earlier subhanallah, what's very interesting here the thing that brought goosebumps
is just, look, Allah subhanahu wa ta'ala in the Quran did not mention la'an too much about many sins, the prophet salallahu alayhi wa sallam did not mention too much of that as well too because it is too dangerous but when it's mentioned, it's extremely extremely dangerous for a person to fall into one of these sins so that's why ibn al-qayyim rahimallah he found the liberty here to mention a list of sins that the prophet salallahu alayhi wa sallam he cursed and Allah subhanahu wa ta'ala cursed as well, I want to mention a few of them inshallah, so you can at least see some people, they might think these to be very very trivial but extremely dangerous, especially in our society right now, where people have no regard no respect to boundaries and authority of Allah subhanahu wa ta'ala, they fall into these things, so for example, the prophet salallahu alayhi wa sallam la'ana aakila riba wa mu'akilahu he cursed the one who consumes riba, interest and also, you know, pays that interest wa la'ana al-muhalla wa al-muhalla lah and he also cursed a person who violates Allah subhanahu wa ta'ala rules in regards to the marriage when he tries to bring a woman back to her husband after he divorced her three times for example, he also la'ana as-saraq, he cursed a thief la'ana shariba al-khamr, those who drink alcohol, wa la'ana and this is something interesting, la'ana man ghayyara manara al-ard what does that exactly mean even? I mean, can you guys imagine how dangerous it is to go and change the the street signs that says one way or this way for example, or saying for example Austin is in that direction Houston in that direction, people they think it's actually a joke, so they go and eventually they change those signs in the streets, why? because they want just to have the laugh of people get lost basically, the prophet salallahu alayhi wa sallam said la'ana allah, cursed is the person who changed the boundaries of the land because that could cost someone's life, jama'ah these people used to travel in the desert so if you're just going to change the manara al-ard the line or the boundaries
and go somewhere, audhubillah, it's extremely dangerous something as trivial as this the person has been cursed wa qal, la'ana matakhala shay'an feehi alroohu gharada that someone taking living beings unfortunately, subhanallah, nowadays audhubillah, what happened in Gaza they're using human beings you know, just for practice target practice on human beings it's just so ugly and so awful, and here he's talking about taking animals and now today, audhubillah, people are taking human beings so he said this is cursed wa la'anatu allahi alayhim shaykh they're cursed by Allah subhanahu wa ta'ala and the messenger salallahu alayhi wa sallam and even something as someone who cursed his father cursed his mother and he cursed a person who fools a blind when it comes to asking for direction so they take them to the other side instead of taking them where they should be going and even subhanallah even curse is a person who brands an animal in the face you know, branding the animal is a very common practice you know, farmers and ranchers and so on even back in the time of the prophet salallahu alayhi wa sallam tribes they had their own signs and they have their own brands and all these symbols but he says, curse is the person who brands an animal on the face an animal and imagine what they're doing to our brothers and sisters audhubillah, with the torture on their chest and their backs astaghfirullah curse these people subhanallah so here's the prophet salallahu alayhi wa sallam mentioning a few of these sins and I want, at least if you guys want to comment on that list and there is more to it over here how serious that is even something as trivial as branding an animal in the face a person is cursed for that what does that even mean to us? so the scholars mentioned the especially when things like sheikh's talking about
like changing the parameters of the road like things that don't seem immediately relevant you look at the underlying part here the underlying causes of la'na number one, the severity of the sins right, major sins invoke la'na right, major sins require a level of intentionality and disregard of Allah subhanahu wa ta'ala that the saiyyats that we all fall into just don't necessarily have so la'na is upon the major sin la'na is upon al-dhalimeen it's upon an oppressor and you can oppress in so many different ways and the scholars mentioned that sometimes the prophet salallahu alayhi wa sallam invokes the la'na of a form of dhulm that people don't take too seriously. So maybe like some of these things are not taking it that seriously like it's not really that much dhulm then the prophet salallahu alayhi wa sallam invoke la'na on people that change the creation of Allah subhanahu wa ta'ala right, so you see some sins that might seem like trivial right, either to ourselves right, the things that we do to ourselves or the things that we do to others but it's changing the creation of Allah subhanahu wa ta'ala and Iblis specifically said that I will come to them and they will change the creation of Allah subhanahu wa ta'ala and the prophet salallahu alayhi wa sallam invoked la'na on the one who does, the one who is done to and the one who witnesses in silence right, so that's why this idea by the way and I have to say this I know we'll all agree to this subhanAllah it's like really I've heard this comment a few times like in the last few months and I'm not sure if the two of you have heard this comment I would assume that you have. It really annoys me but I say this not to say I'm annoyed by the brother or sister that asks it and
I'm annoyed when someone says Shaykh don't curse Netanyahu, don't curse the Israelis, ask Allah to guide them, la'natullahi ala al-thalameen, la'natullahi ala al-thalameen, la'natullahi ala al-kathabeen, Allah curses these people, the prophet salallahu alayhi wa sallam curses these people, the prophet salallahu alayhi wa sallam again after when we talked about bi'r ma'un and we talked about you know these these different trials, the prophet salallahu alayhi wa sallam made dua'a against some people, that doesn't preclude if someone repents to Allah subhanahu wa ta'ala and comes back that we say nope you have no way back to Allah, but no, curse these people, do it in your dua'a, it's a form of your dua'a, it's a ibadah, la'natullahi alayhim, may Allah curse them and so I think that sometimes we try to impose an unjust mercy on the most merciful, we don't do that with Allah subhanahu wa ta'ala, so some of this la'na is also a mercy, that the oppressed has a right to curse the oppressor, and that is part of the deen, so also this long list here, just a bit of a pedantic point, don't derive your fiqh from these types of books, right, because what happens is a lot of times people don't understand, there's a difference between a khateeb and a faqih, and sometimes the same person can be both,
in this book Ibn al-Qayyim is being a khateeb, right, so don't read this book and then start deriving, oh la'na al-musawwireen, every surah, what is a surah, this is not the mawdu'a, this is a part of a hikmah, when a alim or shaykh or a murabbi is giving a talk, you look at the audience, so this particular long list here, it's a list of generic sins, and its point is to make takhweef, to make you scared of these sins, now be careful you don't just extract your own personal transactions and say, oh this is what Ibn al-Qayyim is referring to, no, ask a faqih because that's a whole different topic altogether, but if you look at overall the concept of la'na, as Imam Umar and others are saying, that Allah's la'na is typically done upon those who cause fasaad in this earth, typically those who are creating havoc amongst other people, la'na to Allah al-dhalimeen, right, that's like you're doing dhulm unto people, and if you look at this list here, generally speaking you find this notion of creating havoc in society, it's not just a personal issue generally, and even the personal sins like for example drinking, when you drink what happens, look at how many people die because of drunk driving, right, look at the harm you're causing other people, it's not just you anymore, and so generally, not exactly, but generally the worst types of sins that Allah's la'na is coming upon is that which you are harming and hurting other people, and that's why generally personal sins that are not harming anybody else, overall the capacity to be forgiven is much easier,
you know as Ibn Abbas said, that as long as you're not crossing the line of hurting somebody or killing somebody or getting safkat dima', a person will be in a lot of ease on the day of judgement, in fact there's even a hadith in this regard, that as long as you don't safkat dima', as long as you don't harm the blood of somebody, there will be fusha fi dinihi, there's gonna be an ease on the day of judgement, your personal shortcomings, Allah is ghafoor and rahim, but the minute you start taking the rights of other people, and if you look at this list here, the majority of them, if not all of them, they deal with taking the rights of other people, therefore be especially careful, oh Muslim, of hurting, harming, physically insulting, doing anything in which the rights of your own personal self are not transgressed, and you have to worry about other people on the day of judgement, be careful in this regard. JazakAllah khair, while we're on the topic as well too, so can you please at least, before we leave that topic here, and we go to the question inshaAllah ta'ala, the difference between this list as a generic list of sins that the Prophet Sallallahu Alaihi Wasallam subjected the perpetrators to this kind of curse and this kind of tard from the rahmah of Allah subhanahu wa ta'ala, and the specific labeling of somebody because of that. Yes, obviously, so there is a difference between al-wasf and al-mu'ayyin, a difference between an adjective and a noun if you want, right, and just because you do something once, it doesn't mean you should be described by it, just because you fell into a sin once, right, doesn't mean that the la'n is going to come upon you. There are multiple categories, there's like, the best example for this I can think of is, not everybody who commits kufr becomes a kafir, not everybody who actually even commits shirk becomes a mushrik, right, there are so many conditions that need to be met before the technical label is applied, and that's why again I go back to my point, this is not fiqh here, this is like, just to make you worried about these particular sins, the reason I say this is because it says the,
and then everybody starts thinking about credit card, Allah is cursing me for it, no, that's not what Ibn Qayyim is talking about, the one who goes out of his way and charges riba on a loan to another Muslim just to get rich, no doubt, that is, but, you know, living in this society, you're going to get certain things here and there, point is that, you have to be careful, oh Muslim, that that which Allah and his messenger have cursed, that you make a special point to not get involved in those sins, and also, in case you fall into one of these sins, in case you do, do not lose hope of Allah's mercy, because the la'na is not on the one who is penitent and repentful, this is very clear in the Quran, that, as long as you have tawbah in your heart, then la'na cannot come upon you, Allah is not going to punish them as long as they're doing istighfar, la'na is not going to come upon the one who is penitent, upon the one who is repentful, la'na will only come upon the one, the one whose heart has become so hard, they're not even feeling remorse and regret, as long as there is remorse and regret, there is hope and there is life, as long as you know good from evil, and you feel in your heart, good and evil, you know, as al-Hassan al-Basri said, in fact, some say it's a hadith, but it's da'if in this regard, that whoever's good deeds make him happy, and bad deeds make him sad, that person is a mu'min, you have iman, as long as your good deeds make you happy, and your bad deeds make you sad, I say this because, not to trivialize this list, but so that the opposite doesn't happen, and that is to lose and become despondent and despair, if you fall into one of these sins,
by Allah, oh Muslim, every one of us sitting here is a sinner, every one of us, none of us here is an angel, some of us have committed multiple sins, some of us have committed major sins, but you know what, we're all here penitent, we're all here wanting to be forgiven, and that is what saves us, not the deeds themselves, but the frame of mind, and the attitude we come with, it is not the deeds that is going to cause us to enter Jannah, nor is it going to be necessarily the deeds that causes us to be damned to hell, it is the state of the qalb, if the qalb is penitent, and the qalb is wanting Allah's forgiveness, Allah Subh'anaHu Wa Ta-A'la has promised and guaranteed, anybody who wants guidance will get guidance, anybody who wants forgiveness will be forgiven, this is the promise of Allah, the only person who is going to be doomed to hell, is as the Prophet Sallallahu Alaihi Wasallam said, that everybody shall enter Jannah, except the one who turns his back and refuses, the only person who enters Jahannam, is the one whose heart is so hard, so arrogant, that they don't want Allah's forgiveness, why should Allah forgive the one who does not want to be forgiven, so oh Muslim, when you read this list, and your heart is full of guilt, your heart is full of trepidation, your heart is full of fear, then know, that trepidation and fear is a sign of Iman, and the fact that you have Iman, Insha'Allah, Allah will forgive you, if you only turn to Him. JazakAllah Khair Shukran, Allah bless you.
So the general rule is, you are trying to call people back to Allah, not establish the verdict against them, so you find someone falling into these major sins, you want to pull them out, you want to be a mercy to them, the way that the Prophet Sallallahu Alaihi Wasallam was a mercy to the world, not be a la'an towards them and say, oh you did this, you did this, let's not turn your fellow Muslim into an IDF soldier, let's just put it that way, keep it very simple for you guys. For them, la'an all day night, but for your brother, your sister, please approach them with rahmah as well, because you want Allah to show you that mercy as well, you want Allah to forgive you as well, so make sure you channel that to your brother or sister. And SubhanAllah, of the mercy of Allah Subhanahu Wa Ta'ala here, is if you think about how simple the process of tawbah actually is, it's not complicated. Like think about if we were held to the same standard that we hold each other, well you've sinned for this many years, so for the next 20 years, I'm going to need you to do this, and it's going to be a torturous process, it's not. Astaghfirullah wa atubu ilayh, start the journey back to Allah Subhanahu Wa Ta'ala, and SubhanAllah, it falls into place, for each one of these sins, it's literally just the U-turn that Allah Subhanahu Wa Ta'ala demands of you.
And then that's it, and Allah Azawajal could turn you, in one day, as the scholars mentioned, SubhanAllah, the sorcerers of Firaun, they woke up sorcerers, and in the same day they died as shuhada, they died as martyrs. Look how quick the process was, they woke up sorcerers, they died martyrs. So in the same day Allah Subhanahu Wa Ta'ala could switch someone. So just like Allah Subhanahu Wa Ta'ala mentions tawbah is close to you, Allah is close to the repenter, no matter how far they have distanced themselves prior to that moment with Allah Subhanahu Wa Ta'ala. JazakumAllahu khair wa barakallahu feekum, we have many questions here, SubhanAllah. First question Shaykh, maybe you can answer this inshallah Azawajal, is the shaytan is the one to be known as al-mal'oon, like he is the one who is out of the mercy of Allah Subhanahu Wa Ta'ala by the text of the Quran. Now someone has asked and said, look, the list that Ibn Qayyim has put there, it seems that they see themselves cursed basically. Like unfortunately they commit all these sins that invokes the curse of Allah Subhanahu Wa Ta'ala upon them. So if the shaytan was never forgiven, because he was cursed, was never forgiven, is there any hope for me? So again this goes back to what we said that this la'na is a theoretical, abstract category. Whether it specifically applies to an individual or not is a separate topic altogether. So the Quran, this is actually a principle of Ahlus Sunnah by the way, you want to get a little bit theological, a little bit aqidist here. One of the things about Sunni or Ahlus Sunnah versus the Mu'tazila and Khawarij right, is that they differentiated between categories of sins and between individuals of sins. And they said it is possible that, yes indeed, and this is what the Khawarij said, so this is exactly the point here.
When Allah's la'na and Allah's ghadab is upon a particular sinner, the Khawarij said khalas, as soon as you commit that sin, there is no hope. And you are basically a kafir because Allah's ghadab and la'na is on there. And so you have to basically re-accept Islam if you want to be forgiven. And Ahlus Sunnah understood, no, there is a difference between, again even the Quran is like this, warning against the concept of a sin versus individually telling a particular person that you are now a sinner and there is no hope. And the Quran encourages repentance, why? What is the purpose of repentance unless you are a sinner? So the purpose here is we have the carrot and the stick concept right, that on the one hand you are being scared and terrified and you should be. And on the other hand you are being incentivized to turn back to Allah. So just because you find one of these things on the list, you might have done them. It doesn't mean the la'na has come. It is upon the one who is adamant, the one who is arrogant and does it perpetually, the one that has no repentance for doing it, that is the one that Allah's la'na is going to come. So we differentiate between the category of sin versus the individual sinner. And sometimes, yes, the individual sinner becomes applicable to that category. And sometimes something comes between the sinner and that category, repentance, istighfar, tawbah, such that that penalty does not apply to them. So giving them hope, Alhamdulillah, Rabbil Ameen. Islam gives us hope. Alhamdulillah. Sheikh, bringing us to the basics, like Alhamdulillah, what we talk about may be an advance for many, many people. But sometimes sins, we don't really pay attention, we don't even consider them sins, unfortunately, or the most dangerous ones. Here the question is about someone saying, I'm struggling, I'm struggling with my five daily prayers. So that in itself is a sin. And I'm not sure people really understand the gravity of that sin, not being regular with their five daily prayers. They will say here, the Prophet sallallahu alayhi wa sallam says that,
Follow the sin with a good deed, it will erase that for you. How would that work with me not maintaining the five daily prayers? What can I do about this? Well, you know how, and I think you have to tie this into what we've spoken about for the last few nights. Allah subhanahu wa ta'ala sometimes calls your attention to how grave a sin is because it's not as obvious as others. Like drinking alcohol is disgusting. Riba doesn't look all that disgusting. And so there has to be an emphasis on how disgusting Riba actually is. Right? Zina is disgusting. Backbiting doesn't seem all that disgusting. Slander doesn't seem all that disgusting. So there has to be an emphasis of how disgusting it actually is, a visual and a warning to keep you away from it. And so when it comes to Tariqah Salah, Let's just put it this way. A person who drinks and prays five times a day is better than a person who doesn't pray five times a day but doesn't drink. By our standards in the Sharia. Right? Because this is the primary obligation that you have. And so to push yourself and to say, you know what? I'm not going to lose my prayer no matter how bad things are. Sometimes I might get late and I might accidentally even miss one. I'm going to make it up right away. I'm not going to let this become a habit and consider myself someone who cuts off the Salah. And so the emphasis of the Salah, and this is again to what we were just talking about. Right? What is between us and them in the prayer. There's Fiqh here. Whoever leaves it off has disbelieved. Now, there's Fiqh here. Is the one who leaves off prayer due to laziness a disbeliever? Or is the one who denies the obligation of Salah a disbeliever? And that's a legitimate scholarly dispute. Let me ask you this. Shaykh Yasir said that this is the Khatib, not the Faqih. Do you really want to subject yourself to the Fiqh and even find yourself in the great area of this debate?
Do you want to find out on the Day of Judgment? Right? Let's say there's a 10% chance. This is my opinion. But this is also talking about man taraka Salah, who leaves off the prayer out of laziness. Do you want to find out on the Day of Judgment if you qualify in that 10%? Why even put yourself in that situation? Right? So take your prayer seriously. Take your prayer seriously. And even if you're committing, and this is one of the worst things. When Ibn Al-Qayyim talks about, and we talked about it yesterday, that the greatest consequence of sin is that another sin follows. Ibn Al-Qayyim is alluding to the psychology of this, that you're committing a sin, and then Shaytan will come to you like, what's the point of you even praying now? You're filthy. It's like the highway robber who was fasting. Right? What's the point? Don't shut the primary door. So if we're talking about doors between us and Allah, Salah is the front door. Let's put it that way. It is the front door. It's the foundation. The first thing you will be asked about on the Day of Judgment. So even if you're struggling in multiple ways, emphasize your Salah. Do not miss out on your Salah. And yes, if you come out of Ramadan, and you were struggling with your five prayers, and from this Ramadan, you say, I will not miss my five prayers anymore. Inshallah, that is the sign of an accepted Ramadan, and you turning the page with Allah subhanahu wa ta'ala. That's amazing. So don't be discouraged also. You're like, why are the Shia talking about Qiyam and Quran? I'm like trying to struggle with my five prayers. If you come out of this, and you say, I will never miss my five prayers again, it may be that you would have attained the most accepted Ramadan of us all. But you got to be willing to turn that page, inshallah. JazakAllah. Sheikh, to add to this quickly, inshallah ta'ala. Someone's asking, can I make my intention for Salat al-Taraweeh to be my repentance? I think you should answer that. You should answer that. No, I mean, the idea is that, the question is basically saying, can I make intention for Taraweeh Salah to be an act of repentance from my past sins? Look, Harith Uthman radiyallahu anhu wa radha, sallallahu alayhi wa sallam,
says that he made wudu, a perfect thorough wudu. And then he says, whoever makes a wudu as thorough as this one. And then you pray two raka'ah, you focus on them for the sake of Allah subhanahu wa ta'ala. Allah will forgive me their past sins. He didn't say if these two raka'ah are sunnah of dhuhr, or sunnah of isha, or tahajjud, or qiyam, or duha, or even tahajjud al-majid, or sunnat al-wudu. Any two raka'ah that you pray to focus your mind on Allah subhanahu wa ta'ala to please Him. And hopefully make him du'a in your sujood about whatever you've done. I hope it will be counted for you inshallah as an acceptance of tawbah b.a.w. And alhamdulillah, you have two after two after two after two. I hope one of those many raka'ah that you pray will be the one where your heart reaches that place that Allah will accept from you b.a.w. Sheikh, I have a very important question for you. So, here's now, how far, how deep that curse, can go into the ancestry line of somebody or their offspring? So, the question says over here, can an unrepented sin done by an ancestor cause some halal rizq to be held back from you as being the offspring? I seek refuge with Allah, impossible, impossible. The beauty of our faith, we are responsible for ourselves. We are not responsible for anybody else to the level of, of course, if you are a mother or father when they're children, yes. But other than that, even adult children, you're not responsible for them. You're your own parents, you're not responsible. You just give the advice and that's it. So, no, without a doubt, somebody's past ancestral sin is not going to have a la'na on this. But Sheikh, from the barak of our deen, alhamdulillah, the opposite is true. The opposite is in fact true that Allah subhanahu wa ta'ala and the father,
the father, in fact, Ibn Abbas said this was his seventh grandfather that said this, meaning so back in the line. SubhanAllah, I forgot who was the salaf, rahimahullah ta'ala, who used to say that when he used to do a lot of ibadah, his kids, he asked him, why are you making so much ibadah like this? He goes, I'm doing this to guarantee your salah. I'm doing all this ibadah to guarantee your goodness, because me being the father, I hope that goodness will go into my children and my grandchildren, the offspring, all together inshallah ta'ala. Sheikh, we also, there's a difference, just to be clear, between inheriting the consequence, the worldly consequence of that sin and inheriting the spiritual consequence of that sin. So, you know, this was something in qadar, we talked about the argument between Adam alayhis salaam and Musa alayhis salaam, right, where Musa was upset with Adam, like you did this to us. And no, like, look, the outcome was already decreed, there's a worldly outcome, but you don't bear the sin. The decree, however, still has a means of you coming back to Allah subhanahu wa ta'ala, so we don't inherit sin. But yes, the bad consequences of your behavior can definitely influence generations to come, and we ask Allah subhanahu wa ta'ala for protection from that. So there are so many questions on the subject, but I need to hear from both of you inshallah ta'ala. As a final reminder on the subject, how to avoid the curse, how to avoid the curse, and what kind of, what kind of, the way to keep ourselves clear and clean from this inshallah ta'ala. What message would you give to our people inshallah ta'ala. Sheikh. Bismillah. SubhanAllah, brothers and sisters, we sit here tonight, we don't know who amongst us, this will be our last Ramadan, we don't know amongst us will be here next year or not. Statistically, not everybody is going to be here next year, just statistically. And we're winding down this month, and we come to Allah subhanahu wa ta'ala. Every one of us, we have a skeleton, skeletons in our closet of evil deeds.
Every one of us, we have that which we are ashamed at, and our closest friends and colleagues are not aware of, our spouses are not aware of. And we have this sense of fear, and we have this sense of hope. We have this sense of guilt, and we have this sense of looking forward to Allah's mercy. And vacillating between fear and hope is where Iman is. As long as you have both of those emotions, then at least your heart is good and there is a pulse. Never lose either of those two emotions, because that's where arrogance and cockiness sets in, or that's where despair sets in. Make sure you never lose hope in Allah's mercy, and make sure you never become complacent against His punishment. As long as both emotions are there, then inshaAllah there is khair and good in you. Listen, O Muslim, Allah did not create us to be angels, we are not perfect, there is already an angelic world out there. Allah didn't create us to be angels, He created us to be mortals, and we are mortals, and we are all sinful. We are all equally mortal, hence we are all equally prone to sin. Sure, some of us have more sins than others, but remember, it is neither your good deeds that will save you, nor your evil deeds that will necessarily damn you. Remember this point, your good deeds are not going to save you. It's not what's going to save you on the Day of Judgment. Likewise, your evil deeds are not necessarily going to damn you, Allah didn't create you to be perfect. Even the angels ask, why would you create this creation, and we are perfect. وَنَحْنُ نُسَبِّ حَمْدَكُ وَنُقَدِّسُ لَكُ So if you weren't created to be perfect, then why did Allah create you? Allah created you, why? As Ibn al-Qayyim himself says, in other books of his, I'lam al-Muqqain and others, he mentions Allah created a species like us to manifest a side of His attributes that are not manifested amongst the angels. The side of maghfirah, the side of rahmah, the side of tawbah.
Allah's maghfirah needs to be manifested, and the angels don't need forgiveness. Who needs forgiveness? Me, and you, the sinners. So Allah created us, not in order to sin, Allah created us in order that we repent after committing sins. So never lose hope in Allah's mercy, oh Muslim. Never despair of Allah's rahmah, because despairing of Allah's rahmah, losing hope in Allah's mercy, is a bigger sin in the eyes of Allah than a lifetime of your personal evil deeds. Because your personal evil deeds are between you and Allah. But the minute shaitan comes and makes you feel, I'm too sinful, Allah can't forgive me. The minute you start thinking Allah can't forgive you, is the minute you have crossed the line from personal sins to insulting Allah jalla jalaluhu. Who are you to possibly imagine Allah cannot forgive me? Who are you, in your infinitesimally minuscule existence, that you believe your lifetime of sins cannot be forgiven by arhamur rahimeen? So don't lose hope in Allah's mercy. As long as you don't lose hope in Allah's mercy, then you are qualified to get Allah's mercy. The minute you lose hope, is the minute you will not gain Allah's mercy. Always come to Allah, fearful of your sins, penitent of your evil deeds. Yes, feel guilty, but never lose hope. With that hope, will come Allah's maghfirah. Between hope and fear, is where iman lies. May Allah always make us amongst them. JazakAllah khair. BarakAllahu feekum sheikhna. JazakAllah khair. There isn't much to add to that. May Allah reward you for the beautiful reminder. Sometimes subhanAllah, these are really simple words. They're things that we all know, but we need to be reminded sometimes. JazakAllah khair sheikh for that reminder. Just, you know, something to give you a visual. Maybe as you take what sheikh Yasir just said. Just as we're talking about how angry Allah is at the arrogant sinner, think about how joyful Allah is at the repentant believer.
Allah's joy, Allah's joy. Allahu ashaddu farahan. Allah is more joyful than that man who lost his camel, and found it when he thought it was all over, when you turn back to Allah subhanahu wa ta'ala. So you might think like, you know, I'm repenting. I shouldn't have been committing the sin in the first place. And indeed, you shouldn't have been committing that sin in the first place. That small step that you take back to Allah subhanahu wa ta'ala, wa in atani yamshi, ataytu harwala. Go to Allah at that walking pace, Allah will come to you rushing. Allah is pleased with your tawbah. Allah is happier for you than you are for yourself. So think about the joy inshaAllah ta'ala as you turn back to Allah. Just as we say, don't belittle the sin, don't belittle the repentance. The repentance can really create a loving relationship between you and Allah subhanahu wa ta'ala, instantly, instantly bi-idhnillahi ta'ala. So Allah is calling you back, respond to His call, and Allah subhanahu wa ta'ala will not make you feel like you ever left home. Just come back, and inshaAllah ta'ala the path will be paved, and may Allah subhanahu wa ta'ala reward you both for the beautiful session. JazakAllah khair. JazakAllah khair. Last thing I want to add to it, subhanAllah. For those brothers and sisters who are doubting that their repentance will ever be accepted because they think they are too much cursed because of what they have done, I want you to remember what Abdullah bin Mas'ud radiyallahu ta'ala wa radha, he says, qala an arja ayatin fi kitabillah, the most hopeful verse in the Qur'an, in surat az-Zumar, where Allah subhanahu wa ta'ala says, qul yaa ibadiyya allatheena asrafoo alaa anfusihim la taqnatum min rahmatillah innallaha yaghfuru dhunuba jami'an He says, all my servants. allatheena asrafoo alaa anfusihim Look at the Qur'anic expression, asrafoo, which means they become so extravagant. So extravagant in sinning and wronging themselves. Like they went so far away from Allah subhanahu wa ta'ala. No matter how far you go, Allah says, la taqnatum min rahmatillah Never ever despair of the mercy of Allah azza wa jal. innallaha yaghfuru dhunuba jami'an
Allah forgives all sins. Except for one, obviously. Which is said, subhanallah, in another ayah, except for shirk, associating partners with Allah subhanahu wa ta'ala. So as long, as long as you still have that hope in Allah subhanahu wa ta'ala, you need to come back again to Him. No matter how bad you think your situation is, the doors will always be open as long as you're still breathing. Then there's still hope inshallah for this curse to be removed. May Allah subhanahu wa ta'ala purify our hearts, ya rabbal alameen. We ask Allah subhanahu wa ta'ala to keep us away from that curse, ya rabbal alameen. We ask Allah subhanahu wa ta'ala to give us the ability to repent to Him again and again, ya rabbal alameen. We ask Allah subhanahu wa ta'ala to purify our hearts, to keep it clear and filled with the light of guidance, ya rabbal alameen. I ask Allah subhanahu wa ta'ala to show us that which is right and make it easy to follow it. And that which is wrong and stay away from it. We ask Allah subhanahu wa ta'ala to show us with His mercy, ya rabbal alameen. We ask Allah subhanahu wa ta'ala to protect our brothers and sisters in Gaza. We ask Allah subhanahu wa ta'ala to protect our brothers in Palestine, the mustada'afeen all around the world, ya rabbal alameen. For our brothers in Gaza, we ask Allah subhanahu wa ta'ala to send His mercy upon them, ya rabbal alameen. To protect them and shield them from the evil of the wrongdoers, ya Allah. We ask Allah to provide for them from His mercy, from His rahma, ya rabbal alameen. We ask Allah subhanahu wa ta'ala to shield them from any harm that comes their way, ya Allah. And in this moment, we ask Allah subhanahu wa ta'ala to deliver them to victory, ya rabbal alameen, against the oppressors, against the dhalimeen. The way we are all gathered in this place, I ask Allah subhanahu wa ta'ala to bring us all together with the Prophet Muhammad, salallahu alayhi wa sallam, wa s-salihin, ala sirr al mutaqabileen, walhamdulillahi rabbil alameen. Assalamualaikum warahmatullahi wabarakatuh.
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