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36
Afterlife
"You Owe Me." Free Yourself from Riba and Debt | The Other Side: Barzakh and Beyond Ep. 18
40
Afterlife
Was it that big of a deal? Your Wudu is Serious | The Other Side: Barzakh and Beyond Ep. 17
108
Roman Emperor Who Almost Became Muslim & Conquest of Jerusalem | Al-Aqsa: Past, Present, and Promise
113
General Psychology
Tested Like the Prophets | UK Tour Wembley Stadium Lecture by Dr. Omar Suleiman
131
The Blessed Land of Al-Sham: Palestine, Lebanon, Syria, Jordan | Al-Aqsa: Past, Present, and Promise
138
Life of the Prophet (seerah)
Tamim al-Dari (ra): The Palestinian Sahabi That Met Dajjal | The Firsts
145
Life of the Prophet (seerah)
Adi ibn Hatim al-Tai (ra): From Christian King to Companion | The Firsts
156
Life of the Prophet (seerah)
Zayd ibn al-Khattab (ra): The Quiet Brother of Omar (ra) | The Firsts
161
Life of the Prophet (seerah)
Tulayha ibn Khuwaylid (ra): From False Prophet to Shaheed | The Firsts
214
Culture
Israel's Ceasefire Rejection, Nurse Fired for Gaza, and the Law of Sacrifice | Imam Tom Live
333
Culture
Biryani Diplomacy: The Illusion of Political Influence & the "Flour Massacre" | Imam Tom Live
347
Life of the Prophet (seerah)
Amr ibn al-As (ra): His Wicked Father and “Better” Brother | The Firsts
353
Life of the Prophet (seerah)
Khalid ibn al-Walid (ra): The Legendary Military General | The Firsts
494
Quran
Juz’ 26: Mufti Abdul Rahman Waheed and Dr. Zohair Abdul Rahman | Our Afterlife and Our Purpose
610
Allah
Finding Faith Through the Prophet's ﷺ Conviction: Dr. Omar Suleiman | My Moment of Conviction
724
Social Justice
A Conversation with Afreen Fatima on the Plight of Indian Muslims | Dr. Omar Suleiman
735
Prophets
Why Is Asking "Why Does God Asks Us to Worship Him?" Flawed? (Part 2) | Yaqeen Whiteboard
771
Angels
Ep. 13: The Hadith of Jibreel (as) | Angels in Their Presence | Season 2 | Dr. Omar Suleiman
805
Afterlife
Sincerity Shines and Hypocrisy Blinds | Judgment Day: Deeds that Light the Way Episode 25
962
Life of the Prophet (seerah)
Anisa, Al-Numan, and Amir (ra): On A Boat From Abysinnia | The Firsts
969
Life of the Prophet (seerah)
Khalid Ibn Sa’id Ibn al-'As (ra): A Dream of the Prophet | The Firsts
985
Life of the Prophet (seerah)
Zaynab Bint Khuzayma (ra): The Mother of the Poor | The Firsts Shorts
995
Life of the Prophet (seerah)
Shurahbil Ibn Hasana (ra): The Scribe and Commander | The Firsts Shorts
1017
Life of the Prophet (seerah)
Al-Shifa bint Abdullah (ra): The Healer and Scholar | The Firsts Shorts
1070
Life of the Prophet (seerah)
Khawla Bint Hakim & Uthman Ibn Madhun: The Righteous Couple | The Firsts
1186
Islam in the West
Dr. Ahmed Osman: The Martyrdom, Funeral, and Burial of Malcolm X | Yaqeen Presents
1539
Acts of Worship
When the Prophet Sent People Home from the Masajid for Taraweeh | Daily Reminders
1654
Identity
Keeping Masculinity from Trending Toxic - Dr. Jonathan Brown | Reframing the Gender Question
1658
Social Justice
Overcoming Compassion Fatigue, Numbness, and Burnout - Sh. Omar Suleiman | Khutbah
1698
Acts of Worship
Day 24: When the Night Draws its Curtain —The Importance of Tahajjud | Ramadan Strong
1750
Social Justice
Conflict Resolution: The Line Between Justice and Peace - Sh. Omar Suleiman | Lecture
1751
General Psychology
Spiritual Personality - Zohair Abdul-Rahman | 2018 Yaqeen/MAS Academic Conference
1766
Contemporary Ideologies
Conversations at The Carter Center: Harmonizing Religion and Human Rights
1767
Education
How Yaqeen is a Resource for Our Community - Sh. Omar Suleiman | Making Principled Progress
1773
Islamophobia
How Yaqeen Heals Internalized Islamophobia - Dalia Mogahed | Making Principled Progress
1795
Jurisprudence (fiqh)
Appreciating Scholarship: Intro to Islamic Law - Tesneem Alkiek | Yaqeen in NY
1824
Acts of Worship
Episode 6: The Highest Companionship in the Highest Garden | Prayers of the Pious
What You Need To Know About Hell | Webinar
Why did God create Hell? How can we ponder upon its descriptions and Allah’s warnings without becoming discouraged in our pursuit of His Mercy?
Join Dr. Omar Suleiman for a spiritually productive discussion about Hellfire, its characteristics, and the deeds and du’as that we can make to avoid being inhabitants of it.
00:00 Introduction
3:03 Curbing our desires in light of our destination
6:12 Balancing fear of Jahannam with hope of Jannah
13:06 The believers fear Hellfire most
16:45 Unique benefits of remembering Hellfire
24:19 The best version of yourself
25:58 Hellfire has degrees like Paradise
27:27 The qualities and categories of the people of Hellfire
48:00 Is Hellfire eternal?
58:21 A description of the punishment of Hellfire
1:13:27 How do you save yourself from Hellfire?
Read about Allah’s Mercy and Might on Judgment Day
Watch Judgment Day: Deeds that Light the Way to learn what worldly actions will ease your reckoning, and light your way on the path to Paradise.
Watch Jannah: Home at Last to learn how to lavish your eternal home with du’as, deeds, and dedications.
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Transcript
This transcript was auto-generated using AI and may contain misspellings. Assalamualaikum warahmatullahi wabarakatuh, dear brothers and sisters, bismillahirrahmanirrahim. Alhamdulillahi rabbil alameen, wa al-'udwani ila ala al-dhalimeen, wa al-'aqibati ila al-mutaqeen. Allahumma salli wa sallim wa barak ala abdika wa rasulika Muhammadin sallallahu alayhi wa sallam wa ala alihi wa sahbihi wa sallim tasliman kathira. Dear brothers and sisters, I want to welcome you to our webinar tonight, where we're going to be speaking about a topic that should give us a lot of pause and one that is necessary to really balancing out our connection to Allah Subh'anaHu Wa Ta-A'la. It's the topic of Jahannam, the topic of hellfire. Obviously, we're coming off of Ramadan and as I had mentioned in Ramadan that while we were talking about the Jannah series, I thought it would be important for us to have a description of hellfire after the Jannah series to where we can contrast some of the descriptions of al-Jannah with some of the descriptions of Jahannam, with some of the descriptions of hellfire as Allah Subh'anaHu Wa Ta-A'la so frequently does in the Quran. And Subh'anaHu Wa Ta-A'la, you know, when we had started to really frame the series, I actually thought about doing Jannah and Jahannam in one, but it would have been too long. And I found that many of the ulama in fact separated out the description of paradise from the description of hellfire to go in depth. But what is the purpose of this particular webinar? You know, one of the things that you will notice about this balance that we have with Allah Subh'anaHu Wa Ta-A'la of hope and fear is that the same qualities that will save you on the day of judgment are the same qualities that will enter you into Jannah, are the same qualities that will protect you from the fire. And so all of these different descriptions that we have of Yawm al-Qiyamah, of the day of judgment, of al-Jannah, of Jahannam, all of them are ultimately meant to drive us back
to Allah Subh'anaHu Wa Ta-A'la with the things that He loves, with the qualities that He loves that are best manifested in the character of our Prophet Muhammad SallAllahu Alaihi Wasallam. Hence, you understand the logic of the last few years of Ramadan series. This is how we come close to Allah Subh'anaHu Wa Ta-A'la and ultimately some of us are going to be motivated by different things, sometimes more by hope, sometimes more by fear. Sometimes hope will drive something in us that is very unique and fear will drive something in us that is very unique. And the believer as Ibn al-Qayyim Rahimahullah so beautifully mentions, the believer is like the body of a bird. The body is the love of Allah Subh'anaHu Wa Ta-A'la, the two wings are hope and fear. Our greatest hope is manifested in realizing that abode of al-Jannah bi-idhnillahi ta'ala may Allah allow us to enter into paradise, into al-Firdaws al-A'la without any form of questioning, Allahumma ameen, and our fear is of entering into the abode of the faithless, the abode of Allah Subh'anaHu Wa Ta-A'la's punishment of Jahannam, may Allah Subh'anaHu Wa Ta-A'la protect us from it and not let us enter it even for a moment, Allahumma ameen. So I wanted to inshallah ta'ala break this down, particularly in this webinar, not of a lengthy description necessarily of every single element of hellfire, but what's important to you as a Muslim to know about hellfire. How do you connect with this concept? So this isn't a philosophical webinar that we're going to be connecting with certain philosophical points as it relates to Jahannam because obviously it causes a lot of people questioning but it's more about how you can have that proper spiritual drive to Allah Subh'anaHu Wa Ta-A'la with that operating knowledge of Jahannam, that operating knowledge of hellfire in the back of your mind and bi-idhnillahi ta'ala factored into how diligently and how devotedly you worship your Lord Subh'anaHu Wa Ta-A'la. And Subh'anaHu Wa Ta-A'la, I was looking just at Surat An-Nazi'at, how Allah Subh'anaHu
Wa Ta-A'la frames this drive in just a few words. Fa-itha ja'at al-taamatu al-kubra, when that great calamity comes, the day of judgment comes to us and we end up standing in front of our Lord Subh'anaHu Wa Ta-A'la. Yawma yatadhakkaru al-insanu ma saAAa, and on that day you will be able to recall all of your striving. You'll recall what you did and what you didn't do, what you put forth and what you left behind. And Allah Subh'anaHu Wa Ta-A'la says, waburrizati al-jaheemu liman yara, and then hellfire is brought forth in sight for anyone to see. Allah says, fa-amma man tagha wa-athara al-hayata al-dunya, fa-inna al-jaheema hiya al-ma'wa. Then at that point, the one who transgressed and preferred the life of this world, then hellfire is surely going to be his abode. Wa-amma man khaafa maqaama rabbihi, wa-naha al-nafsaAAani al-hawa, fa-inna al-jannah hiya al-ma'wa. But as for the one who feared that standing before their Lord and restrained themselves from their lowly desires, then verily their abode shall be al-jannah, their abode shall be paradise. So in these few words, what do you really understand in terms of drive, in terms of motivation, that if the day of judgment is in front of you, and if that standing before Allah Subh'anaHu Wa Ta-A'la is in front of you, and that is ultimately curbing your desires so that they do not manifest in disobedience in this life, then the presentation of hellfire on the day of judgment is not for you. But if you are a person who is deliberately ignoring the eternal life that we have, the hereafter, what is far more important than this temporary time that we have here on earth, then on that day, the regrets will manifest and a person will know that they did not sufficiently prepare themselves. So it goes back to how you are disciplining your desires in accordance with the destination that you want.
So if destination is jannah bi-idhnillahi ta'ala, then that means you're disciplining your desires accordingly in this dunya. And if destination is hellfire, which you are ignoring, may Allah protect us, then that means that you are ultimately being led by your desires, and on the day of judgment, your desires will lead you only to the fire. May Allah Subh'anaHu Wa Ta-A'la protect us. Allahumma ameen. Now, I want to talk about the way Allah talks about jahannam, and it's important to note that Allah knows who he created. Ala ya'lamu man khalaq. Allah knows his creation. The creator has designed us. He knows our desires. He knows what motivates us. He knows what we need to hear. He knows what we need to see. He knows what is best for us, and so he diagnoses us accordingly, and he gives us these descriptions accordingly. So Allah knows our psychology. Ala ya'lamu man khalaq, wa huwa latiful khabeer. And Allah Subh'anaHu Wa Ta-A'la is ever subtle, yet ever aware. And Allah Azawajal created us with fear as a great motivator. Now for some people, that motivation of fear is going to be stronger than hope. And I actually do mention this, Subh'anaHu Wa Ta-A'la, a few years ago, some of you may have even seen the lecture online. I was at a conference in Baltimore and I said, how many of you are more motivated by the mention of hellfire to discipline yourself and to come closer to Allah Subh'anaHu Wa Ta-A'la? And half of the audience raised their hands. And then I said, and how many of you are more motivated by al-jannah, to come close to Allah Subh'anaHu Wa Ta-A'la and to discipline your desires? And the other half raised their hands. It was almost a 50-50 split. Even the companions of the Prophet SallAllahu Alaihi Wasallam were like that. Some people needed more or lean towards more remembrance of hellfire to get them to that place of driving in the best way towards Allah Subh'anaHu Wa Ta-A'la. And some needed the hope in Allah Subh'anaHu Wa Ta-A'la and his jannah more than others. Hudayf ibn al-Yaman radiAllahu ta'ala anhu, he says about himself that people used to ask the Prophet SallAllahu Alaihi Wasallam about the good things.
Wa kuntu as'aluhu anish sharr. And I used to ask him about the bad things so that I could avoid the bad things. And Subh'anaHu Wa Ta-A'la, what is Hudayf radiAllahu anhu famous for? He's famous for being the secret keeper of the Prophet SallAllahu Alaihi Wasallam and someone who is safe from hypocrisy because hellfire has a particular way of remedying hypocrisy in particular, Subh'anaHu Wa Ta-A'la. So as he was getting close to Allah Subh'anaHu Wa Ta-A'la and asking about these difficult things from Allah Subh'anaHu Wa Ta-A'la, he was coming close to Allah Azawajal in a way that allowed him to avoid the evil qualities that many other people might've felt immune from because they're companions of the Prophet SallAllahu Alaihi Wasallam, perhaps it might not have been as daunting to them, but to the likes of Hudayf radiAllahu ta'ala anhu, this was important for him to continue to strive towards Allah and all of the companions and all of the righteous had a share of this and a share of that. But ultimately what's going to move you and motivate you, that is going to be dependent upon the personality and also in particular stages of your life, perhaps it will be important for you to lean more into the mention of hellfire versus the mention of paradise. May Allah Subh'anaHu Wa Ta-A'la protect us and may Allah Azawajal grant us paradise. Allahumma ameen. Also, al-khawf al-raja, hope and fear, they relate to both destinations. There's the hope that you'll enter into Jannah and there's the hope that you will be protected from the fire. And that's husn ad-dhanan Allah Subh'anaHu Wa Ta-A'la, that's having a good assumption, a good expectation of Allah. There is the fear of entering into the fire and there is the fear of missing out on the reward of paradise. May Allah Subh'anaHu Wa Ta-A'la protect us, Allahumma ameen. So both al-khawf al-raja, hope and fear, have a manifestation with both of these destinations and Allah Subh'anaHu Wa Ta-A'la in his wisdom did not just create hellfire and tell us about it and use it to motivate us to where we need to go.
But Allah Azawajal speaks about its specific punishments. Why? So that we can avoid the specific deeds that gain those specific punishments. And again, to further distance ourselves from those punishments that Allah Subh'anaHu Wa Ta-A'la mentions. And you'll find that in the Quran, Allah Azawajal rarely will talk about one destination without the other. So he speaks about Jannah and he speaks about Jahannam. And while Jannah is mentioned more in the Quran than Jahannam, and this is from the mercy of Allah Subh'anaHu Wa Ta-A'la, still it's important for us to read both of them together. And may Allah Subh'anaHu Wa Ta-A'la grant us that which is pleasing to him, Allahumma ameen. Some of the scholars mentioned, and I'll start to get into InshaAllah Ta-A'la these specific descriptions. Some of the scholars also mentioned that of the wisdoms of Imam Hassan al-Basri Rahimahullah, one of the great scholars of the past, one of the great tabi'een, and if not the greatest scholar of the tabi'een, was that he was able to take verses in the Quran that relate to disbelief and hypocrisy, and to make them intimate to the believers themselves. Because a lot of times you might be reading the Quran, and the Quran usually speaks about Jahannam specifically as a warning to blatant disbelievers. And so a person could feel disconnected from those verses. But we have to be able to find a connection to those verses as well. Even if we're not Quraysh, or we're not, you know, those people that are causing harm to the Prophet SallAllahu Alaihi Wasallam, and to the Prophets of old. It's important for us to also find a way to be intimate with those verses, and to be motivated by those verses. So Imam Hassan al-Basri Rahimahullah was someone that was able to teach that taskiyah. And it's important for us to connect in the same way. Now the extreme, on the other hand, is what Abdullah ibn Umar radiAllahu ta'ala Anhuma mentions that the khawarij, the people of fitna who killed many Muslims, and made takfir,
blatant takfir on multiple Muslims, called Muslims disbelievers, was that they took verses about the disbelievers, and then they applied them to the believers. So SubhanAllah, what's their description? The Prophet SallAllahu Alaihi Wasallam described them as the dogs of hellfire. These were people that took verses about the kuffar, and they planted them on the Muslims. So there's a difference between you yourself reading these verses, and most of the verses about hellfire are really threatening towards those who are rejecting the Prophets of Allah, and finding a connection to the qualities, to the deeds that are being mentioned, and making sure that you avoid that destination, but not going and applying those verses to other believers, and then using that as a way of casting them out of the fraternity of believers in this life. There's also a wisdom that we find that Allah Subh'anaHu Wa Ta-A'la addresses the believers in particular, to fear the fire of hell, in Surat At-Tahrim. So it's very interesting because Allah Subh'anaHu Wa Ta-A'la says, Ya ayyuhalladheena kafaru la ta'tadhiru alyawm innama tujzauna ma kuntum ta'maloon O you who disbelieve, you know, there is no even, there isn't even a need here in this particular sequence to mention hellfire to them. That you will have no respite on that day, that you will find what you have prepared for that day, and it will come to you exactly as Allah Subh'anaHu Wa Ta-A'la told you it would come to you. But then Allah says to the believers, Ya ayyuhalladheena amanoo qoo anfusakum wa ahlikum naaron wa qooduha alnaasu walhijara O you who believe, save yourselves and your families from a fire whose fuel is men and stones. Alayha malaikatun ghilathun shidad la ya'soonallaha ma amroohum wayafa'aloona ma yu'maroon Over that fire are appointed angels that are stern, that are harsh. They don't flinch when they're given the command of Allah Subh'anaHu Wa Ta-A'la. They do exactly as they have been told. So Allah Azawajal mentions to the believers in particular to remember the fire whose fuel
is men and stones and to protect ourselves, to protect our families from it. And that's out of Allah's love for us that he tells us about it as well. So this is a very unique ayah because it's specific to the believers to avoid the fire and to protect themselves and to protect their families from the fire. And immediately afterwards, Allah Subh'anaHu Wa Ta-A'la then gives us the call to tawbah. Ya ayyuhalladheena amanoo tooboo ilallahi tawbatan nasooha O you who believe, turn back to Allah Subh'anaHu Wa Ta-A'la with sincere repentance. And it may be that Allah Subh'anaHu Wa Ta-A'la will forgive your sins. Asaa rabbukum anyukaffiraAAankum sayyi'atikum wa yudikhirakum jannatin tajreemin tahtiha al-anhaa Allah may forgive you for your sins and then enter you into a paradise beneath which rivers flow. And Subh'anaHu Wa Ta-A'la this is such a beautiful portion here because a person might read the verse before and they could feel a great sense of apprehension and fear. But Allah Subh'anaHu Wa Ta-A'la is saying, turn back to Allah Subh'anaHu Wa Ta-A'la sincerely. It may be that Allah Azawajal will forgive your sins as a result of that. And if Allah forgives your sins, yudikhirakum jannatin tajreemin tahtiha al-anhaa Allah Subh'anaHu Wa Ta-A'la will enter you into a paradise beneath which rivers flow. yawma la yukhzil laahu an-nabiyya wa allatheena amanoo maAAa The day that Allah will not humiliate the Prophet and the believers that are with the Prophet of Allah Subh'anaHu Wa Ta-A'la. nooruhum yasaAAa bayna aydihim wabi aimanihim The light of those believers that Allah has dressed them with is all around them is emanating from them and lighting their path forward. You'll notice here that Allah Subh'anaHu Wa Ta-A'la says he will not disgrace the Prophet and the believers. And in another part of the Quran where we make dua for protection from hellfire. We ask Allah Subh'anaHu Wa Ta-A'la to protect us from hellfire because we say innaka man tudikhiril naa faqad akhzayta Oh Allah, those that you've entered into the fire, you have humiliated, you've disgraced.
And here Allah Subh'anaHu Wa Ta-A'la is assuring the believers that he will not disgrace them when they turn back to him Subh'anaHu Wa Ta-A'la. You'll also notice that in the Quran, you know, and if you go back to the Jannah series when we talked about duas to ask for Jannah, there aren't too many ayat or verses that are specific from the believers of asking Allah for Jannah in that particular language. But you'll notice that when the believers are contemplating on the heavens and the earth, they come to the realization of the existence of that which is greater than them and a sense of urgency occurs within them. And so they start to ask Allah Subh'anaHu Wa Ta-A'la for forgiveness and they start to ask Allah for protection from the fire. So you'll find more verses from the believers asking Allah Subh'anaHu Wa Ta-A'la immediately after being in a state of tadabbur and tafakkur, in a state of contemplation and introspection, and you will find them asking specifically for paradise because if a person is protected from the fire, they will certainly enter into paradise. May Allah Subh'anaHu Wa Ta-A'la make us amongst those people. Allahumma ameen. Now, what are some of the wisdoms that the scholars mentioned specifically of remembering hellfire? Specifically remembering hellfire. Number one, some of the scholars speak about it in the sense of overcoming an addiction. Sometimes there are sins that a person is having a very, very difficult time getting over. And as you're trying to get over that sin, this might be the remembrance of the fire that's able to finally put a barrier between you and that sin. SubhanAllah, you'll notice that many people, as they're addicted to worldly vices, that it's finally, you know, a point where someone is able to impress upon them the consequences of their decisions, the consequences of their vices, that they're able to finally forsake those vices. And they need in that process, hope that should they forsake their vices, they will indeed find virtue once again.
So in the akhirah sense, in the hereafter sense as well, many times people cannot forsake an addiction to sin until they truly connect to the idea of consequence in the hereafter, and they're finally able to come back to Allah Subh'anaHu Wa Ta-A'la away from it. So this is the first one, overcoming addiction. Number two, the scholars mention that before you commit a sin, before you commit a sin, you need more fear. After you commit a sin, you need more hope. What do I mean by that? You know, before you commit a sin, if a person at that point is thinking about Allah's forgiveness and thinking about Allah's mercy and thinking about, you know, well, Allah is ghafoorun raheem anyway, I'm going to be fine. He's merciful, he's forgiving. Then they're not going to find the necessary drive, perhaps, to not commit that sin in the moment. Then after they commit the sin, if a person starts to think, I'm doomed, I'm going to hellfire, and they think about the consequences of that sin, then they're not going to find the drive to repent from that sin. So basically the shaitan will come to you before you commit a sin with too much hope, and then he'll come to you after you commit a sin with too much fear. What do I mean by that? Before you commit a sin, shaitan will be the one to tell you, look, Allah is going to forgive you anyway. What are you worried about? After you commit the sin, shaitan will tell you, how do you think Allah would ever forgive you? So before you commit a sin, at that point, you need that remembrance of the hellfire to stop you, to go back and to think, you know what, this is going to end up really bad for me if I go forth with this. And as you hold yourself back and inshallah ta'ala not commit that sin, then you've achieved the goal of it. Now, let's say that before you commit the sin, you try to think about hellfire, but you get weak. And as human beings, we get weak sometimes. After you commit the sin, you need to remember Allah's mercy. You need to remember Allah's forgiveness. You need to remember Allah's redemption for the believers, and you connect back to Allah subhanahu wa ta'ala.
So the mention of hellfire, the connection to hellfire and punishment is specifically useful before you commit that sin, before you commit that infraction, to remind you of that consequence and to protect yourself from that hypocrisy. If all of the other measures that you have made for yourself internally and externally fail you in those moments, may Allah subhanahu wa ta'ala protect us. Allahumma ameen. Number three, the gravity of what I am doing. Sometimes knowing the gravity of something allows us to stay away from it because we may otherwise belittle it, especially if certain sins are normalized, right? If certain sins are normalized. So if everybody else around us is doing it, then we might not feel that sense of trepidation with that particular sin. But when Allah subhanahu wa ta'ala speaks about it, and Allah azzawajal speaks about it with the gravity that he speaks about it. So let's take, for example, the sin of backbiting and giving it a visual of eating the dead flesh of your brother. Then it allows you to feel a greater sense of trepidation from it by knowing the gravity of those sins. SubhanAllah, you won't find a sin like riba, like usury in the Quran that is spoken about with the way that it is spoken about. I mean, with the details, with the description, with the level of danger that it is accompanied by. There are sins like riba, like usury. And if you think about, of all of the major sins, what is the most normalized major sin? It's definitely riba, it's usury, right? Because it's all within the banks and it's all within the digits that you're using and you don't think too much about it when you do it and everybody's engaged in riba, right? So it's important for us to know the gravity of those sins and sometimes the visual of punishment, the visual of the fire connected to that sin allows us to understand that gravity. Number four, the qualities that I may be breeding, the negative qualities that I may be breeding
if I don't do what is necessary to remedy them from now. Every single mention of Bani Israel, every single mention of the people of Thamud, the people of Hud, the people of Saleh, all of the negative mentions in the Quran are there so that you could avoid the same pitfalls and mistakes that they fail to avoid. There is a connection there. And so when a person looks at the qualities of people that are mentioned in connection with the hellfire, then perhaps the urgency of the hellfire and the fact that those qualities may have some proportion in their being at this moment will allow them to finally forsake those qualities and to have a heightened awareness towards those qualities because many people breed the qualities of hypocrisy, breed the qualities of the people of hellfire, and then it becomes too late. They overtake their heart and a person loses, first and foremost, their recognition before their regret, their recognition even of those qualities. So it's important for us to look to those qualities as Allah Subh'anaHu Wa Ta-A'la gives them to us. The last thing is, as I said, hellfire removes hypocrisy. Hellfire removes hypocrisy. You think of Umar ibn al-Khattab radiAllahu ta'ala Anhu and his fear of hypocrisy, Umar radiAllahu ta'ala Anhu, when he saw a worldly fire and he put his hand close to it and he said, can you bear it, O Umar? He was doing that to protect himself from the qualities of hypocrisy. And Ibn Mas'ud radiAllahu ta'ala Anhu, he said, ma amina an-nifaq illa munafiq wa ma khafahu illa mu'min that no one feels safe from hypocrisy except for a total hypocrite, and no one fears it except for a believer. And so to fear hellfire is to remove hypocrisy, and that's the particular function that it has, and inshaAllah ta'ala I pray that through this contemplation of hellfire
that we're going to engage in over the next hour, and it certainly should not be the only contemplation that you have of hellfire, that you find Ibn Nahi ta'ala that ability to really remove the qualities of hypocrisy. We'll also note that the deeds that are a protection from the fire are also the deeds that are entrance into Al-Jannah, into paradise. Sometimes it's even with the very specific deeds. So when the Prophet SallAllahu Alaihi Wasallam mentioned in the authentic Hadith in Sunan An-Nasa'i that whoever prays four before Dhuhr and four after Dhuhr, Allah Subh'anaHu Wa Ta-A'la would protect them from the fire and enter them into paradise. The same qualities, as we said, that protect you on the day of judgment and from the hellfire are the same qualities that enter you into Jannah. Ultimately, what this gives you is a roadmap to the best version of yourself. And when you think about the physical complexities that you have, there's the element of consumption, and there's the element of exercise. The element of consumption means that you purge the diseases. You purge the negative things that you're putting into your body. In this case, when it comes to your soul, you purge the sins that you are consuming, that you are putting into your soul. And sometimes knowing the sin count. And I often tell people, SubhanAllah, I think I mentioned this even in the last 10-Night Reflections. Imagine if every sin, just like some foods have a calorie count, imagine if every sin had a sin count to it, right? That if you engage in this particular sin, you're going to have 2,000 Sayyi'at that are gonna be placed on your scale on the day of judgment. And this is going to increase your likelihood of entering into hellfire by this percentage. How much more diligent would we be, right? Because you know that when you eat food and you don't know the calorie count, you can delude yourself a bit. But when you're aware of what the calorie count is, or if there's something harmful, or toxic, or poisonous that's coming into it, you'll avoid it. So when it comes to sins, consumption is knowing the degree of hellfire
and punishment that comes with that particular sin. Exercise is exercising the virtues, right? Which really speaks to that exercising of Ihsan to pursue what Allah Subh'anaHu Wa Ta-A'la has promised for the believers. So there's purging the diseases, and there's exercising the virtues. Purging the diseases largely deals with hellfire. Exercising the virtues largely deals with paradise. And SubhanAllah, as we learned in the Jannah series, paradise is Darajat. Paradise is degree upon degree, upon degree, upon degree. And you wanna aim for the highest degree. And so there are certain qualities that are befitting of those higher degrees and certain deeds, and you want to learn those qualities and then manifest them as much as you can. Hellfire has Darakat, degrees of lowliness. And the scholars mentioned those degrees in two ways. Degrees in terms of the layers of disbelief. And so the one who worships the idols is lower than the one who worships one God, but fails to meet the full qualifications of Tawheed. The one who believes in Isa and Musa is higher than the one who only believes in Musa. And the one who believes in Muhammad SallAllahu Alaihi Wasallam and Isa Islam and Musa Islam is higher than the one who just believes in Isa Islam and Musa Islam and so on and so forth. So some of them described it in terms of the layers of belief. Some of them described it in terms of the layers of qualities and sinfulness that a person purges themselves down the ranks of hellfire. May Allah Subh'anaHu Wa Ta-A'la protect us even from the highest level of hellfire and the most, you know, the place where you find the least of punishment. May Allah Azawajal excuse us from it all. Allahuma Ameen. So let's look through some of these qualities InshaAllah. Before I get to the description of hellfire itself, I wanted to get through the qualities that Allah describes of the people of hellfire and the specific deeds. I actually wanted to categorize the types of deeds that we find that are befitting to the people of hellfire.
And then InshaAllah, we can compare them to a lot of what we learned in the Jannah series. First and foremost, you have sort of these overarching evil qualities that Allah Subh'anaHu Wa Ta-A'la mentions about the people of hellfire. Obviously, you know, the most frequent one is Al-Kafirin, those who reject faith, the disbelievers. But then you will find some of these other qualities. So for example, Allah Subh'anaHu Wa Ta-A'la says, Hatha wa inna lit-taagheena la-sharra maAAb that this is for Al-Taagheen, those who transgress the limits. This will be an evil final return for them. And Allah Azawajal says, lit-taagheena maAAba So he frequently uses this word of Al-Taagheen. And Al-Taagheen are those who transgress the boundaries that are set by Allah Subh'anaHu Wa Ta-A'la. Allah Azawajal has certain boundaries that he has placed. And if a person fails to respect and honor those boundaries, then they are naturally going to find themselves in a place of infraction, and they're naturally going to find themselves in a place where they're going to harm themselves at the end of the day. So Allah mentions Al-Taagheen. Allah Azawajal also mentions frequently Al-Dhalimeen, those who oppress. They oppress themselves and they oppress others. And we'll find that both of those categories fall under this umbrella of being from Al-Dhalimeen, those who are transgressors, those who are oppressors rather, as opposed to Al-Taagheen, which are transgressors. So Al-Dhalimeen are oppressors. Al-Taagheen are transgressors. And then you have hypocrisy. May Allah Azawajal protect us from hypocrisy and all of its manifestations. Allahumma ameen. Where Allah Subh'anaHu Wa Ta-A'la says, Inna al-munafiqina fid-darkil asfali min al-naar. May Allah protect us. Allah says that verily the hypocrites are in the lowest part of hellfire. Now SubhanAllah, I want to sit with this for a little bit because we said hellfire particularly is a way to defeat hypocrisy,
the mention of hellfire and the pondering upon hellfire. You know, the Prophet SallAllahu Alaihi Wasallam mentioned qualities of hypocrisy. And he mentioned that if a person speaks, they lie. If a person makes a promise, they break their promise. And if a person is taken into confidence, then they violate that trust. Eidatumina khan. And in one narration, the Prophet SallAllahu Alaihi Wasallam said, Eidahasam afajar. When that person gets into a dispute, they transgress all bounds in dispute. Abdullah ibn Umar radiAllahu anhuma, he said about that hadith. He said, therefore, if a person has one of these four qualities, they're 25% hypocrite. And if a person has 50%, then they're half hypocrite. And if a person has 75% or three fourths, then that's what their share of hypocrisy is. And if a person has all of these traits, then it's munafiq khalis, a complete hypocrite. On the other hand, if a person speaks and tells the truth, and if a person makes promises and they keep their promises, and if a person, when they are taken into confidence or entrusted, honors that trust, and if a person, when they get into an argument or a dispute, maintains the boundaries of ethical argument and dispute, then that person is a siddiq, completely, a person of truthfulness, which is the highest level in paradise after the prophets, or that is their portion of truthfulness that they have. So hypocrisy is a package, and obviously the worst hypocrites are those who were posing as believers, right? And this is what this ayah is talking about, the lowest level, people that were lying about even being Muslims in the first place. But I wanna make sure I don't have 25% or 50% or 75%, because that ultimately is going to lead to my descent into the fire. So hypocrisy is a barometer by which a person finds themselves descending into a darakat, into the lower levels of the hellfire, and they are fiddark al-asfal, they are in the lowest place of the fire.
May Allah Subh'anaHu Wa Ta-A'la protect us, Allahumma ameen. Allah Azawajal also mentions frequently the quality of arrogance with the people of hellfire. Alaysa fee jahannama mathwan lil mutakabbirin? Isn't hellfire a fitting abode for those who are arrogant? And SubhanAllah, we'll even find that when they're thrown into the fire, may Allah Azawajal not make us amongst them, the first thing that is said about them, udkhulu abwaba jahannama kharidina feeha fa bi'sa mathwal mutakabbirin? That this is a place for the arrogant, this is a place for the prideful. And the scholars mentioned that every inhabitant of the hellfire has some quality of arrogance, to some extent. Either arrogance with the truth, so the truth came to them and they rejected the truth, or arrogance with their treatment of other people. But at some level, every single person who enters into the fire has some extent, some quality of arrogance, and so humility increases us to Allah Subhanahu Wa Ta'ala. What does the Prophet SallAllahu Alaihi Wasallam teach us? That man tawad'a, whoever lowers themselves for Allah, wafa'a, Allah Azawajal raises that person. The more that you lower yourself for Allah, the more Allah elevates you and raises you. And we talked about those high places in paradise for the person that holds themselves back, a person that has humility with Allah Subhanahu Wa Ta'ala. Humility when they stand before Allah, humility when the truth comes to them, okay? When Allah Azawajal says, alam ya'ni lilladheena aamanu an takhsha'a quloobuhum li dhikri Allahi wama nazla minal haqq Isn't it time for those who believe to humble their hearts to the remembrance of Allah Subhanahu Wa Ta'ala and what he has revealed of the truth. And then the high layers in paradise, the high degrees in paradise for those who left off positions of power and arrogance for the sake of Allah Subhanahu Wa Ta'ala. So everyone who's in hellfire has some quality of arrogance just as everyone who's in paradise has some level of humility,
even if that was just humility with the truth that came through our Prophet Sallallahu Alaihi Wasallam or through the prophets of old to their nations, calling them to Allah Subhanahu Wa Ta'ala. And that's why you'll find that Imam Muslim Rahimullah, he has a chapter in his sahih called baab an-nar yathkhuluha al-jabbaroon wal-jannah yathkhuluha al-du'afa The chapter that hellfire will be entered by the arrogant and paradise will be entered by the weak. That is of course, something that we learned in the Jannah series as well, that the fire complains to Allah Subhanahu Wa Ta'ala and says, why is it that only the arrogance and the proud enter into me? And Jannah says, why does it seem that only the weak and the downtrodden enter into me? Because most of the people who are not from the weak and the downtrodden will be deluded by the blessings that Allah Subhanahu Wa Ta'ala has given them on this earth and possibly made arrogant by those blessings and find themselves in a place where they are ripped of all blessings in the hereafter. May Allah protect us, Allahumma ameen. So this is the general quality of the people of hellfire is arrogance and the general quality of the people of paradise is one of humility. So you have those qualities, those sort of overarching qualities of the people of hellfire. Then you have the specific deeds and the specific doings. And I wanted to categorize them in a way that we can take something instructive from them Insha'Allah Ta'ala. Allah Azawajal sometimes speaks about the specifics of belief that are denied or that are lacking. So Allah Subhanahu Wa Ta'ala says, for example, bal kathabu bis saAAah wa a'tadna liman kathabu bis saAAati saAAeera that rather they have denied the hour, they denied the day of judgment and we have prepared a blazing fire for those who deny the final hour. Now, SubhanAllah, obviously kufr is kufr, right? Disbelief is disbelief.
But here Allah is speaking about a particular element of disbelief and in other places, Allah will mention kathabu rusul that they denied the messengers, they denied the prophets. What can we take from this when we come across these types of ayat where a punishment is threatened for a particular lack of belief or a lack of belief in a specific area? We can take from it is that if I find myself in the arkan of al-iman, in the articles of faith, and again, what have we been doing at Yaqeen? We've been going through Allah loves, we go through the Quran, right? Belief in Allah, belief in the messages. We've gone through the belief in the messengers by looking at our prophet SallAllahu Alaihi Wasallam. We've gone through the belief in the angels, al-malaika. We've gone through the belief in the day of judgment. We're going through the hereafter. If I find myself lacking in a particular area of belief, then that's where I need to exert myself to strengthen that so that I don't have an opening that the shaitan can exploit and can lead me to the abode of hellfire. So obviously there's belief as a whole and disbelief as a whole. And then there are the specifics here that Allah Subh'anaHu Wa Ta-A'la speaks about when it comes to disbelief. And here, Allah Azawajal, for example, mentions, kathabu bis-sa'ad, that they denied the final hour. In other parts, you'll find that Allah Subh'anaHu Wa Ta-A'la speaks about specific deeds, the specific legislated deeds. Now, obviously, if a person doesn't believe, then they're not going to do. But at the same time, they're responsible for the deeds, just as they are responsible for the belief, according to many of the scholars. So when Allah Azawajal says, for example, that they will be asked, ma salakakum fee saqar? That what led you into the hellfire? And they respond and they say, lam naku minal musalleen? We were not from those who used to pray. wa lam naku nut'imul miskeen? And we were not amongst those who used to feed the poor. wa kunna nakhubu ma'al kha'idheen? And we used to be amongst those that would mock with those who mocked.
We used to be amongst the vain talkers when they would speak in vain. wa kunna nukathibu biyawmiddeen? And we used to deny the day of judgment. hatta ataana liyaqeen? Until yaqeen, until certainty had come to us. So here, if a person finds himself lacking in prayer, or lacking in how they honor, or they're supposed to honor the poor when they come across the poor, or whether they speak in vain frequently, they find themselves in conversations and in settings where nothing of benefit is being discussed, then a person is to look at those specific deeds and say, if that's what the people of hellfire are gonna say, got them there, then I want to make sure that I am not amongst them. Another category that Allah Subh'anaHu Wa Ta-A'la frequently mentions of deeds and doings of the people of hellfire, are people that followed bad leaders and bad friends. If you remember the episode as-sahibu sahib imma ila al-jannah wa imma ila al-naar that a friend drags you either to paradise or to the fire, how many verses do we have of the people of hellfire expressing regret? Ya laytana ata'na Allah wa ata'na rasool We wish we would have followed Allah, we wish we would have followed the messenger, we wish we would have not followed you to their bad friends, to their bad role models, to those who used to take them away from Allah Subh'anaHu Wa Ta-A'la. So you have a lot of sheep mentality type people in hellfire that speak in regret, and Allah Azawajal quotes their words to us, why? So that we don't fall into their footsteps of following bad friends, following bad leaders and people that will take us away from Allah and from the messenger SallAllahu Alaihi Wasallam and lead us to that abode of the fire. May Allah Azawajal grant us righteous company instead in this life and in the next, Allahumma ameen. So that's a frequent quotation, right? The specific regrets of the people of fire of being led by bad company or bad leadership.
Then you have some of the categories as they relate to religious infractions regarding the rights of Allah and his messenger SallAllahu Alaihi Wasallam and then infractions or transgressions that involve the khalq, the creation of Allah Subh'anaHu Wa Ta-A'la. And so, for example, you'll come across the severe threats towards those who imitate the creation of Allah Subh'anaHu Wa Ta-A'la, the image makers, those who used to sculpt or those that portray things with the intention of competing with the creation of Allah Subh'anaHu Wa Ta-A'la. So especially the idol makers, first and foremost, and are told on the day of judgment to breathe life to that which they supposedly created. You have those that lie about the Prophet SallAllahu Alaihi Wasallam or that particularly misquote the Prophet SallAllahu Alaihi Wasallam Al-kathaba AAanni mutaAAamida The one who lies about me intentionally, let them choose their place in hellfire. May Allah Subh'anaHu Wa Ta-A'la protect us, Allahumma ameen. You'll find that even when it comes to the amanah of self, what a person has, suicide, for example, you know, the very specific punishment that is mentioned that a person who kills themself will be killing themself with the same instrument in the fire over and over again, that that is a right of Allah Subh'anaHu Wa Ta-A'la that Allah Azawajal gave you this amanah of your body. Do not take prematurely what Allah Subh'anaHu Wa Ta-A'la has given you of the blessing of your life. That is something that we find in the literature, in the ayahs and the ahadith of warnings from us, from taking our own lives, that amanah from Allah Subh'anaHu Wa Ta-A'la. May Allah Azawajal help anyone who's struggling with those thoughts even, and allow you to find inshaAllah ta'ala the help that's necessary to reach out so that a person doesn't do that, that a person doesn't find themselves in that transgression with Allah Subh'anaHu Wa Ta-A'la. So that's one layer here. Then you have the layer of oppression and transgressing the rights of others. So more severe is murder. And As-Safiyan At-Thawri Rahimahullah said,
you don't want to meet Allah on the day of judgment, having to answer for the rights of anyone other than the rights of Allah upon you. Meaning what? You know, if hisab on the day of judgment was just between you and Allah, then you have a better chance of surviving because people might not be so forgiving and so merciful in regards to their rights. So when it comes to murder, wa man yaqtul mu'minan mutaAAamidan fa jazaahu jahanna mukhaarideena feeha Allah Azawajal says, the one who kills a believer intentionally, then they will find that their punishment is hellfire for all of eternity. You'll find the specific verses and ayat that speak about falsehood. Testimony that speak about false judgment, that speak about oppression. The hadith where the Prophet SallAllahu Alaihi Wasallam says, avoid the seven sins that will certainly condemn a person to hellfire. And they said, Ya Rasulullah, what are they? And he said, SallAllahu Alaihi Wasallam, to associate anything in worship with Allah Subh'anaHu Wa Ta-A'la to practice sorcery, as-sihir, to kill anyone who Allah Subh'anaHu Wa Ta-A'la has sanctified their life, except in the case of justice, to consume at-riba, to consume the wealth of an orphan, to run away from the battlefield and to slander the reputation of an innocent believing woman. So these are the seven destructive sins that the Prophet SallAllahu Alaihi Wasallam mentions here. And he specifically commits them or connects them to hellfire. Allah Azawajal mentioned stealing, right? Ya ayyuhaladheena aamiru la ta'kulu amwalakum baynakum bilbaatil Oh, you who believe, do not consume your property amongst yourselves in vain. And Allah Subh'anaHu Wa Ta-A'la mentions at the end of this long verse of the different types of transgression here, where people kill and harm one another, to consume wealth, to steal what Allah Subh'anaHu Wa Ta-A'la has not given to them. Allah Azawajal says, fasawfa nuslihi naara That verily, we will allow that person to arrive at hellfire.
wakana dhalika AAala Allahi yaseera And that is easy for your Lord. Do not transgress the rights of others in regards to their wealth. And sometimes you think of stealing as just, you know, picking up a gun and taking money from somebody. But stealing could be in the capacity of a business partnership. It could be stealing someone's land. It's taking someone's right that Allah Subh'anaHu Wa Ta-A'la has not given to you. And Allah Azawajal warns you of them. He specifically connects that to hellfire. And especially the next category, especially stealing from the most vulnerable people. Exploitation. So Allah Azawajal says, inna allatheena ya'kuluna amwala yataama dhulman innama ya'kuluna fee butoonihim naara That verily, those who consume the property of orphans unjustly, it's like they are consuming fire in their bellies and they will be driven to a sa'eera. They will be driven to a blazing fire. May Allah Subh'anaHu Wa Ta-A'la protect us. Allah Azawajal mentions backbiting. waynun li kulli humazatin numaza Woe to every scandal monger, every backbiter. And Allah Azawajal mentions particularly hellfire. And the Prophet SallAllahu Alaihi Wasallam said to Mu'adh radiAllahu ta'ala anhu that nothing causes more people to fall into the fire than hasa'id al-lisan, that which they store in their tongues. And so a person has to think to themselves, if most people will be in hellfire because of their expressions, what does that mean for my social media use? What does that mean for the way that I talk? What does that mean for the way that I communicate? If most people in hellfire are in hellfire because of the things that they used to say, the things that are stored in their tongue or in their fingers, may Allah Subh'anaHu Wa Ta-A'la protect us. The Prophet SallAllahu Alaihi Wasallam mentions to us torture and torture of any khalq of Allah, any creation of Allah Subh'anaHu Wa Ta-A'la. So he tells us SallAllahu Alaihi Wasallam about a woman who is in hellfire because she tortured a cat. And this is the same Prophet Alaihi Salatu Wasalam
who told us about a woman who was an adulteress, but she gave water to a thirsty dog and so she is in Jannah. Hence she is in Jannah, Subh'anaHu Wa Ta-A'la. So the woman who tortured a cat is in hellfire. The woman who was an adulteress but gave water to a thirsty dog is in paradise. So you can start to see the contrast. One narration Subh'anaHu Wa Ta-A'la you'll find how severely Allah and the Messenger SallAllahu Alaihi Wasallam spoke about harm, things that we might not even think too much about. The Prophet SallAllahu Alaihi Wasallam mentioned those who cut down the trees that shade the people. Now this isn't a prohibition on cutting down trees altogether, but if a person does something to the pathway, to the roadway, that would harm those who used to otherwise find shade. And there's a malicious intent that's implied here, that they would be entered into hellfire on their heads, just as they caused the sun to hit their heads unjustly. This is from the same Prophet SallAllahu Alaihi Wasallam who said that I saw someone strolling in paradise because he removed a harmful branch from the road. Imaltas al-adha AAan al-tariq to remove something harmful from the road. So Subh'anaHu Wa Ta-A'la it really helps you think about some of the things that you might not even really consider in your day-to-day life and how they're connected to a person's desire for al-jannah and their desire to avoid hellfire at all costs. Then you have a category of those who use the means of paradise for the sake of this dunya and hence they enter into hellfire. So that's why you'll find that the divine wrath to the munafiqeen, to the hypocrites, is strongest because they use the keys of jannah for material dunyawi purposes, for things of this world. And so the Prophet SallAllahu Alaihi Wasallam mentioned to us that do not seek knowledge in order to argue with the ilama, to argue with the knowledgeable, or to shame as-sufaha, to shame the ignorant, or to turn the faces of people towards you, to show off.
And he said, whoever does that, atkhalahu allahu naar, Allah will enter that person into hellfire. May Allah Subh'anaHu Wa Ta-A'la protect us. Allahumma ameen. So you have knowledge where the Prophet SallAllahu Alaihi Wasallam said, whoever takes a path of knowledge, Allah Subh'anaHu Wa Ta-A'la will facilitate their path to paradise. But then on the other hand, you have a person who seeks knowledge so that they can argue with the scholars or they can shame the ignorant or that they can get attention and show off. That instead becomes a means by which they pave their path to hellfire. May Allah Subh'anaHu Wa Ta-A'la protect us. Allahumma ameen. So let's get to the description of hellfire beyond the qualities and what we can take from it. And SubhanAllah, you'll find a contrast to everything that we've spoken about in regards to al-jannah. And the very first thing is this idea of the eternity of hellfire. The eternity of hellfire. The question of is hellfire eternal and how some people might struggle with that idea of the eternity of hellfire. And you'll find, SubhanAllah, that you can find some writings and you can find some quotes and some writings that are not from the mainstream and that in some, according to many scholars, even violate the consensus of ulama about the question of the eternity of fire. And it's true that some scholars did, a very small group of scholars, namely, you find this attributed to Ibn Taymiyyah rahimAllah, Ibn al-Qayyim rahimAllah, spoke about the question of the eternity of the fire. And they spoke about it from the perspective of Allah Subhanahu wa ta'ala's mercy, where Allah Azawajal says that his rahma has overcome, has surpassed his anger. Some of them spoke about it from the capacity of sifatul rahma, his attribute of mercy, is sifat thatiya, it's his permanent attribute. It's unconditional, it is at all times, Allah Subhanahu wa ta'ala is ar-rahman. He is the most merciful and his mercy is constant. Whereas sifatul ghadab, the attribute of anger,
is one that is conditional, it's provoked, it's sifat fa'aliyya, it is a, you know, something that Allah Subhanahu wa ta'ala shows anger as a result of the deeds or the doings of other people. So they'll talk about it from that perspective, they'll talk about it from some of the verses where Allah Azawajal says, for example, that those who are in hellfire will be in hellfire for long periods of time. So there are, you know, these writings that you can come across that, you know, suggest that maybe hellfire is not eternal, but paradise is eternal. However, subhanAllah, it's important for you just from a functional perspective, from a personal perspective, not to bank on something that might not even be an acceptable opinion in the first place. And what I mean by that is, let's think about the personal implications here. If it is, you know, to comfort yourself about the existence of fire and say, well, yeah, if we go to the hellfire, then it won't be except for some time anyway. Or if people go to hellfire, they only go for some time. Then you take away the fear of hellfire and you risk becoming like those that Allah Subhanahu wa ta'ala says, wa qalu lantamassana alnaaru illa ayyaman ma'dooda That those who say that even if we enter into the fire, we will only enter for a few days. So you can bear within yourself a complacency and say, well, that means, you know, if we go to the fire, it's not going to be forever anyway. And when you listen to the descriptions of the fire, you don't wanna be there for a minute, subhanAllah. So that's the first thing. The second thing is, and this is really from a philosophical perspective, to condition your faith in Allah's unmatched justice or mercy on a fringe opinion is dangerous. Instead, put your philosophy and your doubts to rest by immersing yourself in the names and attributes of Allah Subhanahu wa ta'ala, ar-Rahman, al-Adl, the most merciful, the most just. And put your faith to work by longing for the reward of al-Kareem, al-Wahhab,
and fearing the punishment of al-Aziz, al-Jabbar. Long for the reward of the most generous, long for the grace of the most gracious, and fear the punishment of the Almighty, Subhanahu wa ta'ala, the Compeller. If you actually connect yourself to the names and attributes of Allah Subhanahu wa ta'ala, then you will be, you know, connecting yourself to that which is stable and to that which puts all doubts to rest, bi-idhnillahi ta'ala, because ultimately you don't even need to bother yourself with some of these philosophical questions that really are based upon your own limited conceptions of the world and existence and mercy and justice. And instead, you find yourself connected to Allah Subhanahu wa ta'ala, and you know that Allah Azawajal will not put in hellfire, except those who deserve to be in hellfire, because He is most just, and for however long they deserve to be there. And that's something that if Allah Subhanahu wa ta'ala decrees eternity for a person, it's justified because He is more just than I am. And if Allah Subhanahu wa ta'ala decrees it for a short amount of time, it's justified. And a person might find someone in paradise, as we spoke about, their enemies, and they would say, how is it that you got to paradise? That's Allah Subhanahu wa ta'ala's mercy. And we should not, you know, push ourselves into a domain that we do not belong. And you'll find, SubhanAllah, some of the verses that even speak to this. When Allah Subhanahu wa ta'ala says, thumma lanahnu a'lamu billadhina hum awla biha saliyya That verily, we are the most knowledgeable of those who deserve to burn in the fire. So Allah Azawajal knows, huwa a'lam, He knows who deserves to be in hellfire. And everyone that enters into the hellfire enters by Allah's justice. And everyone that enters into Allah's paradise enters by His mercy. So we bank on that. And we don't bother ourselves with how long hellfire is, how long we would be there, or anyone would be there.
We ask Allah Subhanahu wa ta'ala to protect us from being there even for a moment. Allahumma ameen. And I'll also say here, you know, do not be little shirk and the infraction of shirk. And we actually have a paper by Dr. Zuhair that you can find on our website about why shirk is considered to be as gravely evil as it is. Do not consider yourself more merciful and just than the one who created mercy and justice in the first place. Do not burden yourself with the final decree on anyone else, but instead your obligation to do da'wah to them. Don't worry about Allah's final decree on a person. Allah Azawajal will do that. You're not burdened, you're not tasked with having to pass a final decree on an individual. Instead, worry yourself with the obligation to do da'wah and do not become complacent with your own belief to where you don't consider the possibility of being subjected to divine wrath. And this is where we find from the Salaf that they had the greatest fear of Allah and the punishment, but their love of Allah and their good opinion of Allah were never compromised. And their strive towards Allah Subhanahu wa ta'ala and His reward was never hijacked by despair. And so they maintain husn ad-dhanan Allah Subhanahu wa ta'ala and they did not bother themselves with some of the philosophical questions that we might bother ourselves with, that take us away from the spiritual drive that we know is present within us and that we have the potential to really refine, to take us to the destination that we all hope to be in bi-idhnillahi ta'ala. Allah Azawajal also says about al-jannah jaza'a min rabbika a'ta'an hisaba that this is a compensation from your Lord, a'ta'an hisaba. There's an element of gift that exists with every single person's entrance into jannah because no one actually gets what they deserve in jannah, they get more. But when Allah talks about hellfire, He says jaza'a an wifaqa, that this is an exact compensation, an exact punishment for the person. We also have an article by Sheikh Mohammed al-Shinnawi,
which I'll greatly recommend. He also gave a lecture about it that you can find on our website called the infinitely merciful and the question of hellfire. And he went through, Allah must be more merciful than all since he is the one who endowed his creation with the aptitude for mercy in the first place. A mother's mercy is but a fraction of Allah's universal mercy, which every human being enjoys in this life. Allah has reserved an even greater mercy for the believers in the afterlife. And though the mercy of Allah is without limits, Allah is not limited by His mercy. And he goes on to speak about how Allah is sending His messengers and scriptures to mankind and inspiring people to recognize and embody guidance as the greatest mercy of all and punishment in the hellfire in and of itself contains multiple layers of mercy. SubhanAllah, of the wisdoms and mercy of jahannam, by the way, the mercy of jahannam is that the scholars mentioned that it allows for justice on a plane that cannot be achieved in this dunya. There are some tyrants, oppressors, that will not be taken care of or be dealt with in this life. Wama kana rabbuka nasiyah And your Lord does not forget. And so those tyrants, those oppressors, for example, this is one mercy, right? That exists of it will be dealt with there. And the fact that Allah Subh'anaHu Wa Ta-A'la feels for the oppressed to the extent that every single call is heard by the oppressed is a powerful reflection of Allah's mercy. Even the du'a of a person who's a disbeliever, if they call upon Allah Subh'anaHu Wa Ta-A'la sincerely, Allah Azawajal responds to the call of the oppressed. And if you are, if that's the case of the disbeliever, what then of a person who is a wali of Allah Subh'anaHu Wa Ta-A'la May Allah make us amongst them. Who Allah Azawajal says, man a'da li waliya faqad a'dhantoohu bilharb That whoever takes a wali of mine, a friend of mine as an enemy, then I will wage war on behalf of that person against their oppressor. May Allah Subh'anaHu Wa Ta-A'la make us from his awliya. Allahumma ameen. So hellfire has an element of retribution.
It has an element of reformation. And as for ourselves, the question that we ask ourselves, and I heard this one Subh'anaHu Wa Ta-A'la and it really resonated with me. You know, instead of saying, why would a merciful God choose for you hellfire? Ask yourself, why would you choose hellfire over a merciful God? Ibrahim Alayhi Salaam, when he was speaking to his father, and he was calling him to Allah Subh'anaHu Wa Ta-A'la. He says, Inni akhaafu an yamasaka azabun min ar-Rahman fatakuna lish-shaytani waliya. Oh, my dear father, I'm afraid that you will be struck with a punishment from ar-Rahman, from the most merciful. Why did he use the name of ar-Rahman? Some of the scholars say of the wisdoms of that, of the benefits of that, is that, you know, you have done so much, you have disobeyed to an extent that punishment is even coming to you from ar-Rahman. Right? Someone, Allah Subh'anaHu Wa Ta-A'la, whose mercy is unlimited, unconditional, unprecedented. And SubhanAllah, here you are, azabun min ar-Rahman. May Allah Azawajal protect us, and instead allow us to enter into the rahma of ar-Rahman, of paradise. Allahumma ameen. Now, what's the description of hellfire and its people in comparison to Jannah? So we spoke about the size of the people when they enter into paradise, and that we enter into it as large beings, and with a perfect age, and a perfect size, and a perfect height, and a perfect manifestation. May Allah Azawajal make us amongst them. Allahumma ameen. The people that enter into hellfire are also large in size, but not for the sake of pleasure, but instead, liyathuq al-adhaab. So that they may sufficiently taste the punishment of hellfire. So the Prophet SallAllahu Alaihi Wasallam tells us in one narration, that the tooth of a person in hellfire is like the size of Jabal Uhud. If that's just his tooth, what then of his body? In one narration, he said SallAllahu Alaihi Wasallam, that walking between the shoulders
of a person of hellfire, is a journey of three days. And in one narration, the Prophet SallAllahu Alaihi Wasallam described it as the thickness of their skin. SubhanAllah. So hellfire grinds them, as Ibn Al-Qayyim Rahimullah said, the way that a mill would grind them, and they have larger bodies, liyathuq al-adhaab. So that they could taste the full punishment. And Allah says, yawma naqoolu li jahannama halim tala'ti wa taqoolu hal min mazeed. Allah Azawajal says, the day we will say to Jahannam, are you full? And hellfire will say, Oh Allah, is there more? So it grinds its inhabitants, SubhanAllah. And the inhabitants are made larger, so that they could taste its punishment sufficiently. The Prophet SallAllahu Alaihi Wasallam mentioned to us in the Hadith of Sahih Muslim, that hellfire will be brought on the day of judgment, with 70,000 ropes. And each of those ropes, each of those handles, will have 70,000 angels. And every ummah will be brought to its knees. Jathia. As hellfire comes out, and it sees and it roars. Allah Azawajal says, idha ra'athum min makanin ba'id, sami'u laha taghayyudan wazafira. That when hellfire sees them from a far place, so hellfire actually sees its prey, it knows who's going to enter into it, in this regard. Then they hear for it, taghayyudan wazafira. They hear it's raging, they hear it's roaring. May Allah Subh'anaHu Wa Ta-A'la protect us. Allahumma Ameen. And this is the person, that aathar al-hayat al-dunya, that preferred the life of this world. And they're there on the day of judgment, and they're on their knees, and they see hellfire roaring. And they did not properly prepare themselves for that day. May Allah Subh'anaHu Wa Ta-A'la not make us amongst them. Allahumma Ameen. Then you have a darakat, as we mentioned. Hellfire has degrees and levels of lowness, just as paradise has degrees. Some of the scholars mentioned, that perhaps jahannam, al-jaheem, hutama, al-hawiyah, that some of these words that are used to describe the degrees of hellfire, could actually be referring to darakat,
could be referring to degrees of hellfire, in the same way that paradise has al-firdaws, and al-wasila, and some of these higher places that we refer to. And Allah knows best, but there are certainly darakat. Hellfire has seven gates, and as we mentioned, Subh'anaHu Wa Ta-A'la, this is one of the ways that the scholars say, the mercy of Allah has exceeded his wrath, because paradise has eight gates, hellfire has seven gates. Laha sab'atu abwab, as Allah Azawajal tells us in the Quran. And when they are entered into the fire, instead of being told salama, salamun alaykum bima sabartum, peace be on to you, for the patience that you showed, qibiltum fadkhuluha khalideen, that you are purified now, instead, they are told, udkhulu abwaba jahannama khalideena feeha, fa bi'sa matwal mutakabireen, that enter into this abode forever. This is the abode of the proud and the arrogant. May Allah Azawajal not make us amongst them. Allahumma ameen. Allah Azawajal mentions 19 gatekeepers of the fire, alayha tis'ata ashar. And this was a fitna for the people of Mecca, because some of them started to do the math. They said, well, if it's 19, maybe we can take them out. Maybe we can wield an army that is greater than those 19. But Allah Subh'anaHu Wa Ta-A'la is, you know, amongst the most, Allah Azawajal is the most wise, and Allah Subh'anaHu Wa Ta-A'la gives us this as his wisdom, when he mentions the number of 19, and the chief of hellfire is named Malik. And Malik will appear to the people of hellfire to be, you know, terrifying. And SubhanAllah, there's a question here. Are angels actually created terrifying? Are they created in an ugly form? And the answer to that, and Allah knows best, is no, they're created beautifully, but they're made to appear. That way, to the people of the fire. They're made to appear that way to the people of the fire, in a way that's terrifying, and in a way that scares them. And Allah Azawajal mentions, alayhim narun mu'sada
that they are vaulted in the hellfire, that the gates are shut behind them, and that hellfire starts to consume itself from within. You know, Allah Azawajal says, takadu tamayyazu minal ghayr that it almost consumes itself from its blaze. And this means that it's almost at that point, right? So it's literally at its breaking point, in terms of how it consumes itself from within, because of the raging of that fire. Like when Allah Subh'anaHu Wa Ta-A'la says about the day of judgment, akadu ukhfiha that it's as if I have hidden it, right? But Allah Subh'anaHu Wa Ta-A'la knows, of course, when the day of judgment is, and He has decreed when the day of judgment will happen. So hellfire consumes itself from within, and the fuel of hellfire is men and stones. And Allah Subh'anaHu Wa Ta-A'la says, innakum wama ta'buduna min dooni Allahi hasabu jahannam that verily you, O disbelievers, and that which you worship besides Allah Subh'anaHu Wa Ta-A'la are but fuel for the hellfire. And so the idols of those people will actually be of the fuel of hellfire as well. May Allah Subh'anaHu Wa Ta-A'la protect us. So the people of hellfire become its fuel as well. And Allah Azawajal also tells us that the things that people used to seek comfort in are now sources of pain. wa ashabu sh-shimali ma ashabu sh-shimal fee samumin wa hameem wa dhillin min yahmoon laa baaridin wa laa kareem Allah Subh'anaHu Wa Ta-A'la says, and those on the left, and who will be those on the left? Allah says, fee samumin wa hameem that they will be in fierce, hot wind. And boiling water. And dhillin min yahmoon, what this refers to is a shade of black smoke. So laa baaridin wa laa kareem The shade does not actually give them any type of pleasant nature, nor does it give them any cooling off. So the ayah, as the scholars mentioned, Subh'anaHu Wa Ta-A'la includes things
that people avail themselves of in this world when the heat is increased. They look for water, they look for air, and they look for shade. And this ayah is saying that the air of hellfire is samoon. It's an intensely hot wind, so they suffocate even more from its air. The water is hameem. The water is boiling water, so it only causes them more pain on the inside. And its shade is al yahmoon, which is just a shade of the smoke of hellfire, which only causes them more distress. So the things that you would seek refuge in, in this life, when it becomes hot, are things that actually become added means of punishment in hellfire. May Allah Azawajal protect us from it. Allahuma Ameen. Likewise, what they eat and what they drink. The food of the people of hellfire is ad-dari'a, which is a thorny plant, and az-zaqoom, which is a horrible tree. And what they eat actually tears up their bowels on the inside, as opposed to making them have that which is pleasant. Subh'anaHu Wa Ta-A'la, compare this to the people of Jannah. They don't need shade, but they have shade that gives them beauty. They don't need to eat and drink, but they do so purely out of shahwa, purely out of desire. The air of Jannah, the smell of Jannah, the reeh of it being misk, and it just continues the smell to increase and to increase in its beauty. Hellfire is the complete opposite of this. And their drink, Allah Subh'anaHu Wa Ta-A'la says, right after mentioning the rivers of paradise, he says, you know, is this like the person who enters into hellfire? Wasuqooma'an hameeman faqataAAa amaAAoom. And they're given to drink boiling water that cuts up their bowels to pieces. Would you really want to be, you know, of that group of people when you could be of that group of people that have the rivers of honey and wine and milk and sweet water? Why would you find yourself in the category instead of those who would drink from that boiling water that would tear up their insides to pieces,
that would boil their insides to pieces? And Allah Azawajal mentions as well, al-ghisleen, al-ghassaq, which are the pus and the flowing blood of the wounds of the people of hellfire. And he also mentions that it is a hot oil that is poured over them at times as well. Their clothes are not clothes of beauty. Their clothes are actually that which makes them more flammable. They are in chains. inna a'tadna lilkaafireena salasila wa aghlalan wa sa'eera That for those who rejected, we have prepared iron chains and yokes and a blazing fire. Some are dragged, some are punished in other ways. And usually you'll find that those who are punished with specific punishments, it's something that speaks to a wrongdoing that they did in this life. So the Prophet Sallallahu Alaihi Wasallam mentioned that whoever consumes someone's land, whoever steals someone's land in this life, that land will be heated up with the fire and it will suffocate them on the day of judgment. Instead, may Allah protect us, Allahumma ameen. So the punishments match the doings of the people and the punishments are the exact opposite of the rewards of Al-Jannah. In Jannah, it's comfort, it's beauty, it's shade, it's nourishment. In hellfire, those things only increase you in pain and in torment. May Allah Azawajal protect us, Allahumma ameen. And the Prophet Sallallahu Alaihi Wasallam said that the fire of Jahannam is hotter, 70 times hotter than the fire that we know of this world. So he said, Sallallahu Alaihi Wasallam, that fire as we know it, as the child of Adam knows it, is 170th of the fire of hellfire. And they said, Ya Rasulullah, it's enough as it is. But this is the decree of Allah Subh'anaHu Wa Ta-A'la for those that will enter into that abode. May Allah Azawajal protect us, Allahumma ameen. SubhanAllah, you also find that there is a wisdom here that when Allah mentions Adhab al-Sa'ir, a blazing fire, you know, there is a question that was asked to Imam al-Shafi'i Rahimullah, how does Allah punish fire with fire? The jinn and the shayateen, they're made of fire.
So how are they punished with fire? And you'll notice in the Quran that every time Allah talks about punishing the jinn as well, he uses the words Adhab al-Sa'ir, which is a blazing fire, hotter than regular fire. So Shafi'i Rahimullah, he hit the man and he said, does it hurt you? But you're made of the same thing that I'm made of, right? So Allah Azawajal punishes the shayateen as well in the fire. But the worst punishment in hellfire, dear brothers and sisters, is not the burning of the fire itself, it is the disconnect from Allah Subh'anaHu Wa Ta-A'la. You see, SubhanAllah, the scholars mentioned that just like the greatest reward in paradise is seeing Allah Subh'anaHu Wa Ta-A'la, may Allah Azawajal make us amongst them, Allahumma ameen, the greatest punishment in hellfire is being completely removed from Allah Subh'anaHu Wa Ta-A'la. And that's where you find the ayah, Wa qala allatheena fin nari li khazanati jahannam ud'u rabbakum yukhaffif anna yawman min al-adhab That the people who are in the fire will say to the keepers of the fire, ud'u rabbakum, call upon your Lord, yukhaffif anna yawman min al-adhab to lighten the punishment from us for just one day. SubhanAllah, look at what they're saying. Number one, they're not able to call upon Allah. They can't call upon Allah anymore, so they have to ask the angels to speak to Allah now. Whereas you have du'a at your leisure now. And in paradise, it's even more beautiful to call upon Allah Subh'anaHu Wa Ta-A'la whenever you want. You can call upon Allah whenever you want now, and he hears you. And in paradise, it's even sweeter, that idea of connection to Allah Subh'anaHu Wa Ta-A'la. And the higher you are, the more connected you are to Allah Subh'anaHu Wa Ta-A'la. In hellfire, they can't call upon Allah anymore. They also say, rabbakum, your Lord, rather than our Lord. They don't say Rabbana anymore. SubhanAllah, so they attribute Allah to the angels and not to themselves anymore, as a Lord and a sustainer. And they say, yukhaffif, not yunhee, to lighten, not to end, because they've given up on the punishment ending for them.
They say to lighten. And they say, one day, rather than for all of eternity, one day from the punishment. Give us one day off. So you can see layers of despair in the above ayah. And again, the greatest reward in paradise is seeing Allah and speaking to him while you're looking at him. The greatest punishment in hellfire is being completely disconnected from Allah Subh'anaHu Wa Ta-A'la May Allah Azawajal protect us from that. Ameen. So what do you hear in hellfire? The speakers in hellfire. First and foremost, it's the angels that say to you, didn't you hear the message? kullama ulqiyafiha fawjun sa'aluhum khazanatuha alam ya'tikum nadheer Every single time they are entered into the fire, they are told, didn't you get the message? Did it come to you? You see, anyone who's in hellfire, as we said, deserves to be there. So didn't you get the message? Didn't you understand? And they say, law kunna nasma'u aw na'qil If we would have listened and we would have properly comprehended, ma kunna fi ashabi sa'ir We wouldn't have found ourselves in this situation. So it's the angels first and foremost saying, didn't you get the message? Then it's Iblis, qama fihim khatiba Iblis stands amongst them as a speaker. May Allah Azawajal never allow us to hear the speech in the fire. Allahumma Ameen. wa qala ash-shaytaanu lamma qudiyal amr inna allaha waAAadakum waAAadil haq wa waAAattukum faakhlaftukum wama kana liAAalaykum min sultan illa an daAAoutukum fastajabtum li fala taloomuni wa loomu anfusakum Where Iblis stands up and he says that Allah gave you a promise and I gave you a promise. And my promise was false and his promise was true. And I never had authority over you except that I called you and you responded to me. So don't blame me, blame yourselves. I can't help you today, nor can you help me today. And this is the abode that we have been guaranteed as a result of our actions.
So the angels say, didn't you get the message? Iblis says, blame yourselves and the friends all blame each other. Those that led one another to the fire blame each other on the day of judgment as they enter into the fire. May Allah Subh'anaHu Wa Ta-A'la protect us. Allahumma Ameen. Dear brothers and sisters, as we come to sort of the end of this, what I wanted to talk about is, well, how do you save yourself from the fire? Number one is Al-Iman, is belief. And that's where you find hope in the Ahadith where the Prophet SallAllahu Alaihi Wasallam says, whoever says La ilaha illa Allah, whoever says La ilaha illa Allah, and they are sincere with it, HaramAllahu alaihinna. Allah will forbid them from the fire. May Allah Subh'anaHu Wa Ta-A'la forbid us from the fire. Allahumma Ameen. So number one is belief. Number two is to love Allah. Love Allah, learn about him and love him. Because the Prophet SallAllahu Alaihi Wasallam said in the authentic Hadith from Anas SallAllahu Alaihi Wasallam Anhu, Wallahi, Allah will never throw someone who loves him and whom he loves into the fire. Ahibullah, love Allah. So learn about him and love him, Subh'anaHu Wa Ta-A'la. Number three is a Dua. Allatheena yaquluna rabbana innana aamanna faghfir lana dhunubana waqina AAadhaban naar. In Surah Ali Imran, those who say, our Lord, we have indeed believed, so forgive us and forgive our sins and save us from the agony of the fire. And Allah Subh'anaHu Wa Ta-A'la also says, that they say, rabbana ma khalaqta hadha ba'tila subhanaka faqina AAadhaban naar rabbana innaka man tudkhilin naara faqada akhzaytah wama riddhalimina min ansaar rabbana innana sami'na muladiya yunadi lil-eemani an aaminu birabbikum fa aamanna rabbana faghfir lana dhunubana wa kaffir anna sayyi'atina wa tawaffana ma al-abrar rabbana wa aatina ma wa'attana AAala rusulika wa la tukhzina yawma al-qiyama innaka la tukhlifu al-miAAad Where Allah Subh'anaHu Wa Ta-A'la says to us, that the believers will say, our Lord, you have not created all of this for nothing.
Our Lord, give us salvation from the torment of the fire. Our Lord, anyone who you admit into the fire, surely you have humiliated that person and never will the wrongdoers find any helpers. Our Lord, we have heard the call of the one calling us to faith, saying, believe in your Lord, and we believed. Our Lord, so forgive us our sins and remove our transgressions and allow our souls to be placed amongst the company of the righteous. Ya Allah, our Lord, grant us what you promised us through your messengers and save us from the shame on the day of judgment. And verily, you do not betray your promise. Make du'a. The Prophet SallAllahu Alaihi Wasallam said, no one asks Allah for paradise three times except that paradise says, O Allah, enter him into Jannah. And no one asks Allah for protection from hellfire three times, except that hellfire itself says, O Allah, save him from me. That's number two, a du'a. Number three, use your faculties for Allah. The Prophet SallAllahu Alaihi Wasallam said that the eye that sheds tears will never be touched by the fire. He said in another hadith, SallAllahu Alaihi Wasallam, that the feet that get dusty for the sake of Allah will not be touched by the fire. He said, SallAllahu Alaihi Wasallam, that fasting prevents a person from the fire. It places years of a journey between us and the fire. Use your body, use what Allah has given you, use your faculties for the sake of Allah Subh'anaHu Wa Ta-A'la and Allah will not allow those faculties to then be touched by the fire. Dear brothers and sisters, I wanna end with a saying from Ibn Al-Qayyim Rahimahullah. He said that the hellfire was created to give fear to the believers and to purify the sinners and the criminals. It serves as a means of purification from the filth which the soul contracted in this world. Had it purified itself through genuine tawbah, through genuine repentance, through good deeds which erase sins and through calamities which atone for sins, it would not have needed to be purified there. And he said, Allah Subh'anaHu Wa Ta-A'la
has no desire to punish his slaves without reason. As Allah Azawajal said, ma yatha'alullahu bi'adhabikum in shakartum wa amantum wakanallahu shakiran alima What reason or what would your Lord want with your punishment if you're grateful and you believe and your Lord is ever appreciative and knowing. ma yatha'alullahu bi'adhabikum in shakartum wa amantum Why would Allah want to punish you? Why would Allah want to subject you to this? If you're amongst those who are grateful, if you're amongst those who believe, if you're amongst those who try to work righteousness, if you're amongst those who don't attain perfection but spend your life in the pursuit of perfection and a most perfect reward of Jannatul Firdaus from your Lord. Why would Allah Azawajal want to punish you? But it's important for us dear brothers and sisters and I'll tell you, this lecture is a lecture that you need to listen to when you're about to commit a sin in particular or you're having a hard time getting past the sin because maybe you're not feeling the gravity of it. It's important for us dear brothers and sisters to connect to these concepts so that we do not become complacent. So strive for Al-Jannah and do your best to stay away from this abode of the fire. You were created Bid'in Allahi Ta'ala to go home to Al-Jannah. Allah Subh'anaHu Wa Ta-A'la gave you all the tools for you to attain Jannah. So cling to those tools Bid'in Allahi Ta'ala, depend on his mercy and keep on striving. We ask Allah Subh'anaHu Wa Ta-A'la to enter us into paradise without any form of questioning and any form of punishment. And we ask Allah to protect us from the fire and to not let us touch it for even a moment. Allahumma Ameen. Jazakumullah Khayran Dear brothers and sisters, please forgive me for any mistakes on my own. I hope Bid'in Allahi Ta'ala that this allows you to find another means by which you connect to Allah Subh'anaHu Wa Ta-A'la and do not despair because Shaitan would want nothing more than for you to despair. Instead cling to the mercy of Allah Subh'anaHu Wa Ta-A'la
and avoid the punishment of those who don't take heed. BarakAllahu feekum Wassalamualaikum warahmatullahi wabarakatuhu Wa min Allahi t-tawfiq, al-Fatiha.
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