Abdur Rahman ibn Yusuf Mangera – 2 3 Prayers for Forgiveness
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The importance of knowing the person and actions of the person is crucial in achieving a repent journey. Understanding one's actions and emotions is crucial for achieving a womanate. Understanding one's emotions and emotions is crucial for achieving a womanate. Understanding one's actions and emotions is crucial for achieving a womanate.
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Bismillah your Walkman you're watching
Smilla Rahmanir Rahim Al hamdu Lillahi wa Salatu was Salam ala
sayyidina, Muhammad wa, you will Safi as you marry him apart.
When it comes to now repenting, particularly repenting,
there are three things that are required for this.
Without those three things, I mean, we've covered these three
things kind of in general. But now to put them in perspective, there
are three things that are essential for Toba to be for a
person to even make Toba and to become a type to become a
repenter, somebody close to Allah subhanho wa taala. First, the
first stage is that of knowledge. So knowledge is required for this,
I'll explain what I mean by that. Number two is the state that
knowledge would bring us into.
And number three is the ensuing action from that. So knowledge,
state of mind, state of heart, and number three, is the act that
comes from it.
What that means is, let's put it this way, if we're committing a
sin, and we realize that there's a harm in it, but maybe the
realization of the harm is not so significant, or not significant
enough to stop us from doing it.
That means we don't have the true knowledge. Because knowledge at
the end of the day in Islam is the knowledge that you actually act
upon. Otherwise, knowing lots and lots of details. Right? If you're
a talk show host, you're going to learn a lot because you're going
to be dealing with different subjects every day, and you're
gonna have different people with different expertise talking to
you, you're going to end up knowing a lot about a lot of
things or a bit about a lot of things. But that doesn't mean it's
knowledge. Knowledge is what you call
experiential knowledge, something that you practice something that
will do something for you.
So based on that,
once we recognize in our heart and acknowledge and understand that it
grips our heart that this thing is wrong for me.
And it creates this pain in the heart, that I shouldn't be doing
this because it's going to prevent me from eternal bliss.
It's going to prevent me from listening to Allah subhanaw taala,
it's going to prevent me from Allah subhanho wa Taala
looking at me with compassion and mercy, and grace, and giving me
His bounties in the Hereafter, I'm gonna go go to * Fae, so when
you start making the connection between these temporary benefits
as we see them, temporary desires as we see them in this world, and
the deprivation of the Hereafter. And that strikes our heart and
that become serious for us. That is when we can say that we have
knowledge about this. So the first step is to develop the awareness,
you could call this awareness.
So unless that awareness is there, it's just all a waste of time.
Because then we'll continue will continue. So we know but we're not
really it hasn't struck our hearts, and it's not penetrating
enough yet. So the first, the first absolute first thing is to
create the awareness.
And when the awareness comes into the heart, then we will start
feeling remorse and regret over what we've done before.
And then that will make us call out to Allah subhanahu wa taala
that, Oh ALLAH forgive me. And when we call out to Allah subhanho
wa Taala Oh ALLAH forgive me with that state of heart, then it will
be accepted.
So the knowledge here refers to the fact that this thing that I'm
committing as pleasurable as it is,
even though the pleasure of it is over. You know, once you've done
it, then you have to do it again and again, again, it is the worst
poison there is. It is the biggest obstacle there is for the
hereafter.
Now, if the knower of our iman overcomes this state,
and it starts to shine in the heart, and remorse then takes over
our hearts
then if we commit sin, you'll actually feel yourself feel
ourselves becoming more distant from Allah subhanaw taala
in a metaphorical sense,
will actually feel that we're further away will feel this
estrangement in the hearts will feel bad.
But if we don't feel
Bad it means we're very far gone.
The Hello La Quwata illa biLlah
ability to do good is only from Allah subhanaw taala.
And any power to stay away from evil is also from Allah subhanaw
taala. That's what La hawla wala Quwata illa biLlah means
that that's that's what this is means la that's what this this
formula means La La La Quwata illa biLlah except Allah.
But imagine if we are in a state where when we commit something we
feel we're becoming distant from Allah subhanaw taala.
And we can actually feel closeness to Allah subhanaw taala when we
are stable and we feel good about ourselves
that is the Eman that we want we're looking for that is there in
that we're looking at that is the first stage, that's actually the
second stage to have the state that we feel close or distant from
Allah subhanaw taala.
Now, the good thing, you know that the point about that state is that
if we feel we're becoming distant from Allah subhanaw taala, we were
really good. You know, like, for example, you've got a friend. And
sometimes there was a bit of an argument about something and then
next time you meet, you're not speaking properly, you're speaking
but it's not the same.
So you feel it.
And if you really liked that person, let's just say it's
husband and wife. And, you know, sometimes you've just had this bad
experience or something and you come back home, you're like,
you're a bit angry about something, or she's angry with
you, you know, for if it's the sisters, you know, there's the
wives. And if you love each other, the next Mon, you're going to try
to correct that, you're going to try to correct that feeling you
don't like that feeling, you're going to try to correct it
somehow. Now, the difference between a husband and wife trying
to correct the estrangement is very different, though. It's
something we can relate to, and hopefully, you know, explain. But
it's still different from our relationship with Allah subhanaw
taala. Why? Because when it comes to husband and wife, feeling like
that with each other,
because they both have an equal level, and one may think of
themselves superior to the other, the man will say I'm the superior
on the way we say I'm better, you know, he should do, he should come
first to me. So although you got that love, and you want to get
back together and you don't feel good in this state, but you're
waiting for the other one to make the first move.
You know, they must start. If you started I'm going to say yes. If
she started I'm going to say yes. They have to you want them to make
the first one that's where our pride and arrogance comes in.
Because I guess when it comes to with human beings or with your
friend, for example, or anybody else,
you might have some right to be arrogant against them. You don't
nobody's got right to be arrogant at all, but at least it's
understandable. But with Allah subhanaw taala there isn't there
is no match. There is no comparison. So although we can
take it up to this level of this feeling of estrangement
right with one spouse, and then trying to make corrections and you
know, you don't like that state but you just want the other one.
You can't do that with Allah subhanaw taala why are we waiting
for Allah subhanho wa Taala to make the first move and say, okay,
this person, I just want to forgive him. We have to show we
want to be forgiven. But the good thing about this state to even
recognize that we're far from Allah subhanho wa Taala means that
it will create this fire in our heart to get closer to him. And
this fire will make us make Toba to Allah subhanaw taala because we
know that he's, he wants to see us coming towards him. But if we
don't have that state that creates this inspiration in our heart to
get closer to him, then that's a bigger problem.
And that's what we want to rectify and the way to rectify that is to
read these historic foreign to ponder over them to read about the
way the profit and loss Musa do these things to see the verses in
the Quran where Allah subhanho wa Taala Allah says were to eat Allah
He Jimmy and a you help me noon were to boo Illa Allah He Jimmy
and a you help me on all believers. Return to Allah make
Toba repent to Allah subhanho wa Taala all of you.
Or you heard me No, no believers, because it's only going to be the
believers that will make Toba so Allah subhanho wa Taala says that
Allah says yeah, you Alladhina amanu to boo Illa Allah He doe
button Nasu ha.
Again, all people who believe not old people in general, but who
people who believe because you will be believers that will return
to Allah subhanaw taala nobody else is going to return to Him.
They deny him, Old Believers old those who have believed
to boo il Allah He, though better Nasu ha
repent to Allah subhanho wa Taala a sincere repentance Nasu
a repentance of goodwill
which means you
understand the reason why you're repenting.
It could mean na souhan could mean return that make Toba to Allah
subhanaw taala with a pure heart with the right state that we've
been speaking about that state that you want closeness to him.
That's why you're seeking forgiveness.
Because that's the highest level that you want, don't want him to
be angry with you.
And you know, if somebody needs a fifth key reason for making Toba?
Well, these, these two verses that I just quoted, they are clear
imperatives. To do it Allah, Allah is ordering it returned to Allah
make Toba to Allah, both of these verses. So this is not just
something that's an optional thing, Allah makes it wajib to do
that. Now, the one thing
to put this in perspective is that, you know, when we're growing
up,
this is the challenge
of why we fall into doing wrong, because our nature is like that.
But you know, when we're young,
because of the that time of freedom, where there's a carefree
kind of life, we get used to doing whatever we want. It's just the
way life works. Parents tell us do things get away with things,
right. There's no regulation, there is some regulation, but at
the end of the day, we can play around and you know, just enjoy
ourselves when you're young. When we become mature, when you become
adult, responsible, will kill love, as they say, we've come from
a state of carefree nature of being carefree and doing whatever
we want. Now, we have to start regulating ourselves. And parents
are supposed to help their children do that from the age of
seven by first encouraging them, like, look, you're not old
anymore, you're coming out of childhood. So from the age of
seven, you're not telling him you're not coming out childhood,
making them pray, and so on getting connected to Allah
subhanaw taala.
Because when the child is very young, then they they're connected
to Allah subhanaw taala in their own way anyway, but now, you need
to connect them in the form of somebody who's responsible. So
from the age of seven, you start doing that from the age of 10,
then you can discipline them on that as the, as the Hadith
mentions.
But all of that is to regulate them and understand that now you
have responsibilities, this childish, carefree nature has to
go now.
But the thing is that we come from that state. So there's always a
struggle. That's what we're trying to say. And some people never are
never successful in that struggle, because they continue on that
childish nature of just being carefree. That's why Imam will say
he says, The one who wrote Cassie, the Buddha, he says in the qasida,
he says that
if you leave a child alone, that's nursing from its mother that's
drinking breast milk, essentially, right? That's nursing,
breastfeeding, if you don't, if you don't try to stop it at the
age of two as the hokum as is the ruling, then it will,
you should bow Allah Radha, he
is he will be coming to the age of youth, and will continue to drink
breast milk and will not butt into theme Huyen 14 me if you stop, if
you stop it, and you know, you're weighing it off at the age of two,
it will become window, you know how and the reason he's using this
example is because it is very difficult to take a child of
breast milk at the age of two, you know, it takes a month sometimes
or even more for the child to become then settled on to a
different type of food, because that's the only thing they've
known in their life. So essentially, if somebody is just
enjoying themselves throughout, and there is no discipline in
their life, that it becomes very difficult. That's the challenge
that we have of coming out of this carefree nature, and focusing on
Allah subhanaw taala. And essentially, once this carefree
nature is in our adulthood, then it's the army of shaytaan for us,
and it will overcome our intellect, our intellect is the
one that Allah subhanaw taala is giving these Quranic verses in
that hadith to so that we can realize we can understand, and we
can try to do something about that's where the difficulty is.
So if the shower the desire overcomes our,
our intellect, of knowing what's right and wrong, what I mean by
intellect is our knowledge of what's right and wrong. We
understand that through our intellect.
So which one is going to dominate? That's the question.
Remove the bad habits, remove the carefree attitude, realize that
everything we do is going to have a consequence, there is a
direction that we need to go towards. And once we don't have
that, and there's nobody to guide us than that's difficult. They
might be people to guide us but do they do they do it in the right
way? There's also that aspect of it as well.
And the problem is that we've got a sworn enemy who is mentioned in
that
Well Allah subhanho wa Taala reminds us off in the Quran over
and over again. For example, in one verse, Allah subhanaw taala
quotes the shaytaan saying, let in a heart and Eli yo militaria, if
you give me respite until the Day of Judgment, meaning if you give
me some power, and you Don't imprison me completely and make me
totally feeble, and weak, if you give me some amount of control
some amount of power until the Day of Judgment, then he can reata who
Illa Cadila right, then he can reata who Illa Karela then
I will definitely put reins on the servants, your servants, he's
talking to Allah subhanaw taala except a few that will be
protected from you. What does he mean by putting reins on the
servants? Then he can never reata who either money isn't Rito Adam
Alayhis Salam.
Otherwise words salaams
descendants, I'm going to put reins on them. They're going to be
my horses. I'm going to make them run where I want to. And
essentially that's what you do with reins on a horse. you direct
them in whichever direction and people are directed by the
shaytaan it Allah kalila except those whom Allah subhanaw taala
has brought close to him and who've made the attempts they've
made Toba and they've returned to Allah subhanaw taala that's what
shaytan says in here. In another verse. He says Luiza ye in another
home fell out of the water. Oh, we don't know much, Martine. That's
another thing. Luiza Yinon Allah home filled, I'm going to adorn
for them in the world. I'm going to adorn what they see. I'm going
to adorn what's around us around them. They're going to get into
their adornment, the embellishments, the beauty of this
world of sparkle, the glitter, the bling bling, as someone might want
to say, of this world. That was the yin and the law, if at all.
I'm going to create this kind of adornment all around them in the
dunya. Well, oh, we know how much mine and I'm going to try to
mislead every single one of them.
I'm going to try to mislead every single one of them.
Well, moron, no, another verse, What a moron No, follow you but he
couldn't handle an arm.
Well, what a
moron, the home for the USA you don't know how Allah
then I'm going to command them.
And they will cut the ears of this is some practice of the time of
the time of the earlier times, I'm going to make them do weird
things. With animals, for example, it was just one expression of it.
I am going to command them and they will change the creation of
Allah subhanaw taala they will
create turbulence in the world. They will destabilize the way
Allah subhanaw taala wants the world, the creation of Allah, they
will create changes in them all the way up to the fact one is
that's why the prophets Allah. So for me, it's so forbidden for a
man to be like a woman and a woman to be like a man. And Allah it
says that Allah cursed the prophets have said Allah curses,
the effeminate man and the masculine woman, right? Or he man,
she woman, whatever, however you want to call that. But then
shaytaan has gone beyond that of just somebody cross dressing. He's
gone to gender changes, and all forms of combination within that.
Right? So Shaytan said he was going to do that. Now can you
imagine this verse? You know, gender change? Surgery? It's very
recent. Yes, you had people dressed like women dressed like
men and men dressed like women. You know, hundreds of years. I'm
sure you've had people like that, right? That's why it works out.
Some spoke about them 1400 years ago. Now, people who are reading
this hundreds of years ago.
They must have thought what does this verse mean? Where the
shaytaan is saying, I'm going to make them
I'm going to make them change the creation of Allah subhanaw taala.
So they might have applied it to different things. But Allah has
made it so clear to us, that you can get a man to become like a
woman and a woman to be like a man through doing these surgeries, and
they inject them with hormones and have certain testosterone and
these other hormones and actually become like the others that
achieve
a shape shaytaan shaytan is very powerful nowadays, why shaytaan so
powerful nowadays is a good thing to think about. You know, he's
been powerful throughout history, no doubt, you know, in different
times, but he seems very powerful because you've got things that
you've never had before that have been that he wanted to do. And
Allah has allowed him to have it in this time. Maybe it's our
general state of Eman, Allahu Allah. I don't want to paint a
very bleak picture, but it just sounds sounds different. Sounds
difficult.
See, the other thing is this, because the shaytaan has been our
sworn enemy says he's going to make this effect on us. Right?
We're dealing with a number of things. First and foremost, we as
human beings, we are creatures, just like other beasts or
creatures. We have
A shower of that we have the desire animalistic desire within
us. So that's something we have to curb, then
we have the aspect of anger within us. So we have to keep that in
control as well. And then we have the imagination that is provided
by the shaytaan as well. So we have a mind that likes to think of
things and to desire to get to, you know, wanting to do different
things. So we're contending with all of these things. So if we
don't do the kind of Allah subhanaw, taala, we don't make
Toba often, then we're going to be it's going to be difficult.
It's just so necessary. I think the whole purpose of having a
course like this is just to become aware of the necessity of these
things. That's That's it. That's all it is. Just to remind us
again, because we forget.
Now another thing that the real Am I mentioned, is that
if we commit a sin,
and we don't make Toba straightaway,
this is deadly. If we commit a sin, and we don't make Toba
straightaway,
in the next instance, that we have not made Toba because the whole
the whole idea was that okay, if you do fall down, get up and carry
on, don't just stay there.
So when we've committed a sin, and we don't get up, make Toba and
rectify ourselves, staying down is another sin.
So what the rhythm I mentioned
is that we make we commit a major sin.
And we don't make doba we don't repent straightaway.
That becomes two major sins.
In the next instance, it becomes two major sins.
In the third instance,
it becomes four
it becomes compounded why? Because one is the sin of the sin. Right.
The second is the sin of not making Toba, which in itself is a
Kabira. So now you were carrying two sins. So in the third
instance, it becomes four cents.
In the fourth instance, it becomes eight cents. In the fifth
instance, it becomes 16
and so on. It's mind boggling number can you imagine when we we
committed whichever sin we committed? May Allah forgive us?
May Allah forgive us? May we sincerely repent.
But can you imagine the number of sins were carrying? Or we didn't
even know that it was a sin not to make doba many people don't even
know that. They will think we're going to do it, we're going to go
for Hajj.
When you go for ombre, we're going to do it.
Now anybody who doesn't have that state of mind, where they feel
that they're becoming further away from Allah subhanahu wa Tada
then that means we our iman is not complete. Our Iman is incomplete.
Our state of iman is not good enough. There's some shortcomings
in that regard. And
the reason why that is the case is that if we want to abstain from
sin, you need to have a lot of patients. We don't we're not
talking about patients on calamities, meaning patients the
ability to withstand being away from the state that you want to be
in.
So if the state when we're committing a sin or when we're
when we have a desire to commit a sin.
We really enjoy that sin, we don't want to be away from it. That's
why we do it again. We feel the urge to do it over and over again.
If we don't have sober in ourselves, we can't stay away from
that because sober means patience, perseverance, the ability to
withstand being away from something that you want. That's
why fasting is all patience, because it's abstain from food and
drink and sexual *. So
we need lots of sober patients. How do you get sober and patients
from a sin that we're involved in?
You can only get that through fear of Allah subhanaw taala it what
else is going to prevent you?
The fear of something isn't it that I might be found out? The
fear of disgrace the fear of distance from ALLAH SubhanA wa
Tada
so you can't get sober without fear.
And how would you get fear of Allah subhanaw taala
the only way you can get fear of Allah subhanaw taala is that you
realize that these sins that I'm committing, they're gonna take me
away from Allah Subhan
Under what Allah, he is not going to love me.
So by doing enough dhikr of Allah subhanaw taala and learning more
about Allah, it will strengthen our longing for him, which will
give us fear from doing anything wrong. That fear will help us be
patient, that okay, I'm not going to do this as much as I enjoy it.
But I've got something better to look forward to.
May Allah give us this level of fear and love for Allah subhanho
wa Taala and thus the patience to abstain from sins. That's what you
call sub annual Maaseiah. That's the one of the three types of
support that we need to, to remain strong in this life. One is
patience on good deeds. Despite not wanting to wake up in the
morning at Fudger at four o'clock in the morning, you have to do it.
Right. So that's patience, the patience to avoid sins, and number
three patients from calamities, to bear calamities, that's the only
patients we generally hear about anyway. But the other two are more
important because they happen more regularly. We're not always in a
calamity, we're doing more good deeds, and we're more persevering
on good deeds and hopefully from bad deeds. Right, then we often
calamities, but the calamity, one is kind of you can say the unusual
one, because it happens less frequently. That's why we know
about that one. And people normally associate patients with
that one, then these are the two whereas these ones occur more
frequently. But to get these patients more more regularly and
more strongly, we need the fear of Allah subhanaw taala.
If a person doesn't have fear in their life,
during the life of a person doesn't have the fear,
then the fear will come at death. And that's the worst one. So we
either attend fear in the world, and stay away from sin. Because if
we don't do that, then when a person dies, and the reality dawns
on them and opens up, this fear that I have my life has not been
in conformance with what the reality should have been. And now
there's a point of no return. This fear is what's mentioned in the
Quran over and over again about your hustle rota. Alana for
retina. Oh, what a sense of loss what a state of loss, what loss
there is no, that's, that is the fear that will come upon a person
when they when we die.
That's the difficulty. Now, let's clarify something.
We've heard in a hadith from Surah, Allah salAllahu alayhi wa
sallam that there was a person who never did good all their life, but
then they did one thing and Allah subhanaw taala forgave them. They
create a lot of hope in us. Creating hope is a good thing. If
they create security, that's a bad thing. There's a difference
between hope and security. What I mean by security is that if they
create security in our hearts that oh, I've done so many things like
this, you know, you hear you hear about the bad woman, the
prostitute who fed just the dog who didn't even make a salad in
her life. She just fed a dog once that was thirsty, and Allah
forgave her. So we're thinking to ourselves, I've given this much in
sadaqa, I've given this much money to the orphans. I've given this,
that and the other and I've made a lot as well. Okay, I've missed a
few. Right, I'm only committing a few sins, this woman is committing
sins day in and day out, she was making other people commit sins.
If we're looking at it that way, then we mean that we think we're
better than her. We think Allah is going to treat us in the same way.
So we feel secure. That's where the problem is. But if that
creates hope, in us, we're going to try your best but Inshallah, if
he can forgive her, he can forgive me as well. That is a decent state
to think about. Then, for example, there's this man who didn't do
much good in this life. And when he was about to die, he felt that
he could, he was really fearful of Allah subhanaw taala. So he told
his sons, he brought them and he says, Look, when I die, then I
want you to incinerate me and take my dust, and then go and throw it
in different places. Because he thought that if he does that, then
Allah subhanaw taala won't be able to bring, you know, because
generally people were buried. So he's thinking, if I have myself
cremated,
and my dust is then you know, sprinkled in different places,
who's going to bring all of that back? Right? Who's going to bring
all of that back? So the set this out of the fear of Allah, he's
doing another sin, cremation is another sin, but Allah forgives
him. Because Allah just liked the way his fear was. Again, we can
use that for hope but not for security.
Right? We can say well, we're, you know, we're we're not doing
another haram to get out of Allah subhanaw taala is bad books.
You get some people who then do a lot of bad and then they quote
these kinds of stories. They say look, ALLAH is forgiving, so he's
gonna give us it's okay, you know, it's alright. That kind of an
attitude.
Because our belief is that Allah subhanaw taala if we have belief
about
We've done wrong, then it's up to Allah subhanaw, he could forgive
us, or he could send us to hellfire for the amount of sins
that we've committed, and then send us to paradise afterwards.
Right? So,
but he could forgive us. It's just like a person who's going on a
treasure hunt. He decides, you know, you get those metal
detectors. So he takes one of those, and he goes to this patch
of beach somewhere that nobody ever goes to. And he's hoping to
find something and you know, he might find something.
You might find something, but that's just coincidental isn't it?
That's just from Allah subhanho wa taala. How he goes, then suddenly,
he finds something. These people use bounty hunters, they do that
all the time, you know, they go to find fortunes like that. And most
of the time, the most of the time is wasted. They don't find
anything. And sometimes they strike lucky, but they're waiting
for that one strike.
But do you want to remain a bounty hunter for the rest of your life?
Just hoping to get something from one thing, why not do your best.
So it's possible that somebody goes to some remnants of some old
palace or something and find something it's, it's, it's
possible.
But
on the other hand, what he's doing is the house that he's got, he's
destroying that
he's not rectifying. He's not reforming. He's not renovating it.
He's not Adorning it is not doing anything. There's a house that's
given to him. He's looking for bounties elsewhere, whereas he can
just be stable here and you get some people like that in the
world. They've got a way to make a steady income, but no, they're
looking for some miraculous riches.
Any person who is going to destroy what he has been given to go and
look for something that is just possible to occur, right, like,
you know, in some kind of miracle, then people are gonna call the
person foolish is not stable. So likewise, when it comes to Allah
subhanho wa Taala as well, it's the same thing. Somebody might
think that look, I'm committing sins. And he's saying, well, Allah
is noble, Allah is generous, ALLAH is forgiving, Allah is merciful.
He knows all of the names of beauty. So he knows all of those
names, but he's forgotten all the names and Allah subhanaw taala is
the Avenger. Allah subhanaw. Taala is the mighty one. He's the
Punisher. He's done this, he's done that Allah subhanho wa Taala
is the just one he forgets all of that. He's just thinking of the
Kareem and the Raheem and the word dude under a fool, and, and so on.
So in all of that, if anybody confronts him, he says, ALLAH is
forgiving. That's his response.
On the other hand, and he's thinking that look, you know, he
also says this, he also thinks to himself, that I am committing all
of these sins, I'm just one servant from among all of these,
Allah has absolute power. So he knows that Allah has absolute
power. So he's thinking that Allah subhanaw taala can forgive me if
you want, what is it going to harm Allah? What is it going to
decrease from Allah subhanho wa Taala to forgive me? So that's his
attitude with Allah subhanaw taala? Why shouldn't Allah forgive
me, he can easily forgive me, why shouldn't he forgive me? On the
other hand,
right. If somebody if somebody confronts him with that, that's
his response going to be, on the other hand, he's going around the
world looking, you know, for his business, he doesn't sit back and
think, at the end of the day, any business that I can make customers
coming to me buying things from me, I'm going to my suppliers to
provide and so on. All of that Allah subhanaw taala can do as
well. That's all in the hands of Allah. So he read, he only
realized is that everything is in the hands of Allah subhanaw taala
when it comes to his sins, and that Allah can forgive, so he only
thinks that forgiveness is in the hands of Allah. Here, when it
comes to business. He's going around the world he's exerting
himself, he's staying awake at night, he's flying from place to
place. So why can't he just sit back and say that can come if
Allah wants as well. So for the world, he's willing to work, he's
willing to make the effort, but for the next while he's not going
to make the effort. And there he's just relying on handouts.
Now, what I'm going to do now is
just going to cover a few points
from
if not, I thought it was Hickam that aphorisms, there's some very
interesting ones about that. That show really, again, a deep
insight. So just going to look at a few of those. He says in this
one place. In one of his aphorisms, he says
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Now, if you don't understand Arabic that's going to be lost on
you. But this is what he says in English. He says, how can the
heart be illuminated? Now we're talking about the heart being
illuminated by the vicar of Allah subhanaw taala. And any heart
that's illuminated will be closer to Allah. And when we commit the
sin, you'll feel the distance from Allah. So this the state we're
speaking about, that is required to make Toba and to remain with a
life of Toba. But how can the heart be illuminated? He says,
while the forms of creatures are reflected in its mirrors.
While the forms of creatures are reflected in its mirrors, so
although the heart is like a mirror, everything we see,
kind of stays in there.
Everything we enjoy stays in there, the next up to the next
football match that we're waiting for. Whatever team that is, right?
To the more haram things, the more haram things like the Haram images
that we may see, or the desires that we have, or the things that
we want in this world that are not right. When they're reflected in
the mirrors of the heart, how can that heart be illumine illuminated
with the love of Allah subhana wa Tada? And then he says, or how can
it journey to Allah while shackled by its passions? Were being
restrained by the passions of the world. How can how can it go to
Allah subhanho? wa taala? Or how can it desire to enter the
Presence of Allah? While it is not yet purified itself of the stain
of its forgetfulness? If it's forgotten Allah, how can it go and
be in the presence of Allah subhanaw taala?
And then he says, how can it understand the subtle points of
mysteries, while it has not yet repented of its offenses? So when
we haven't repented, we're not going to have a deep understanding
of the faith to understand why things are wrong and why we
shouldn't do them and to have them impact us.
That's why the prophets of Allah Islam said whoever Allah subhanaw
taala intends good with who intends good for he will give him
a deep understanding of the faith.
What the commentator says on this zoom is Sheikh Abdullah GUI, Rahim
Allah he says, How can a heart become illuminated when it had
become when it's become consumed by the level of worldly wealth?
bank balances to grow have a nicer house you know, worldly wealth,
worldly reputation, you want to become famous. One wanting
offspring, property, idle thoughts and false hopes our love is with
all of these things. A heart that is fettered, chained night and day
with the chains of base desires.
Such as constant excessive preoccupation with food, garments
or family cannot advance to Allah Most High and the divine presence
now, mashallah we have different HMC restaurants opening up all
around town, and there will be people in the community who tried
every single one of them. Every new restaurant that comes up,
they've gone there. Right? I don't know if any of you like that,
because I see a few smiles here. Right? Going to a restaurant
eating is not haram is it? But this is what shows the problem
with this issue, right with this with this challenge. Going and
eating trying out new foods and having because the only way you
can actually go and spend so much money that every new restaurant
that comes you go there, right is because you love the food you love
to do new things you love this new variety of the dunya and it's not
even haram
but it's
bad for the heart.
Whether it's unhealthy food is a different story that's bad for the
heart anyway, right? But the fact that it's bad for the heart
because our focus is like that it's very different from any pious
person comes in the city you want to go then you want to benefit
from them any place that there's a you know, there's a lecture going
on and there's some something to do with Allah some thicker
measures, you want to go there, there's a difference. Yes, if
there's a person mashallah who make sure he's the first in prayer
as well, and he's the first to go to the restaurant, maybe that
might be a balanced it out.
But that's not even something haram was speaking about. And he's
saying that at the end of the day, this is also going to have an
impact, because we're still feeling it's time with that kind
of desire.
Is it possible that a soiled heart can be permitted to enter into a
pure court? soiled heart with all of these desires? How can you
enter into the pure court of Allah subhanaw taala a disease
Is hard is prohibited such an entry in the same way that a
person in a major state of ritual impurity, somebody who needs a
hustle, right is not permitted into the pure arena of an official
place of prayer. If you need a hustle and you don't have a
hustle, you can't go in the masjid. So if our hearts are
dirty, how can they stand in the court of Allah subhanaw taala.
Furthermore, a heart that has been afflicted in this manner cannot
home to come cannot hope to comprehend the divine subtleties
of the religion.
For a spiritual light to settle in the heart, the darkness of
illusions, there's illumination and there's illusions, right
desires create illusions in the heart, and the vicar of Allah
click creates illumination in the heart. So we need to remove the
illusions and have serious pure illumination. So for a spiritual
light to settle in the heart, the darkness of illusion must be
dispelled when the diseased heart when the disease one has repented
of his futility, then he may progress to a stage where he is
endowed with the ability to
be present in the court of Allah subhanaw taala. He says something
else he says lots of irata either Kobilka Adler, who wala Kabhi
irata, in WA Jaha fabuleux.
This one gives hope. After setting the scene of the first one, this
one gives a bit more hope. He says there is no minor sin when his
justice confronts you.
And there is no major sin when his grace confronts you. That is just
so beautiful. This is a person who's understood the subtleties
who understands how Allah subhanaw taala works with his creation.
So this is what he's saying. You know, sometimes we pass off many
things as a minus as minus in it's not haram man. It's not even
Makuta creamy. It's just mcru it's just this it's just that it's not
haram to do that.
But then he's saying that there is no such thing as a minus in if
Allah subhanaw taala starts taking us to task with justice.
If you start counting all the minor sins where we're gonna go,
so there is no minor sin when he deals with us with pure justice.
Right, then it could become major. But on the other hand, for those
who have committed major sins, and who feel despondent to give them
some hope, he says, There is no major sin when his grace confronts
you, so that even the major sin will be forgiven if his grace
confronts you, but how do you receive this grace? You do it by
trying your best despite our wrongdoings
should Allah's attribute of justice be manifested on Earth,
dealing with us according to the strict criteria of such equity,
the smallest of sins would be treated as an enormity, in truth,
a minute action of disobedience to such a majestic and greatest Lord
and benefactor, whose greatness is infinite and bounties are
incalculable, justifies the application of complete punishment
upon the disobedient one, he's given us so much, and he's such a
grand master of ours, that even the small thing is wrong really.
Then he says, If on the other hand, his grace is manifests
manifested, then our greatest sins wane in Oblivion after being after
becoming insignificant due to his magnanimous forgiveness. That
gives us a lot of hope.
And the final one I'm going to read from him is he says, either
workout I mean, gamble phala your con suburban Lea sick I mean, who
suelen is the karma tema Arabic? That could be a cool new Gallica
heroism Ben, could they could they rowlock or could there Alec?
This one deals with the challenge. The question that we have all the
time instead challenge is that we are
we make Toba we made Toba last Ramadan. We made Toba last week,
we committed the sin again.
So I'm going to make Toba and I feel bad to do it now, because I'm
going to do it again. I don't feel I'm sincere. That state that state
of thought that frame of mind actually prevents us from making
Toba because we think it's useless and that's actually the assumption
of shaytaan. So he repents that he says, When you commit a sin,
let it not be a reason for your despairing of attaining or
attaining righteousness before your Lord. When you commit a sin
again, don't make it.
Create despair in you of attaining righteousness before your Lord,
because that might be the last sin that has been decreed for you. But
you don't know that. And had you made those
But that would have been the last sin. So don't feel that I've done
it again and I'm going to continue doing it make Toba again, but
since he adobo, sincere repentance because that might be the last
time when after this it'll be easy. That's why the commentator
says that when one commits some sin as the result of human nature,
one should never allow the seem to bring about the slightest change
in one's determination to remain steadfast upon the religion. Our
aim and goal should be I want to stay steadfast okay, we fallen a
bit, get back on track.
Don't change the course of our life and don't take a different
road.
Do not permit it to slacken one's bond with Allah Most High. Do not
be deceived by the thought that I am unable to remain steadfast,
steadfast on my religion, hence, my sinning, therefore, I might as
well give it up. Never think that steadfastness is impossible in the
aftermath of committing a sin. Just because you've sinned over
and over it doesn't mean that you can never be steadfast I know this
talk comes in our mind all the time.
Rather, one must hope as the as this aphorism states that maybe
Allah will not destined another sin from you after this, so you
shouldn't have keep that hope and one day it will happen.
Okay, well, we'll stop you inshallah for our second break.