The Disease and the Cure (12) The Terrible Consequence of Sin –
Channel: Ali Albarghouthi
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Smith I will humbly la Salatu was Salam ala Rasulillah who either early he or sahbihi wa salam la Magna Allah the creek, our Shoukry co hosts neighbor ethic Allama eliminare myInfo. Now one fan of Mr. Olympia and I was in element audible al Amin,
and my bad
last thing we talked about,
in case you're not following what we're doing insha Allah the series is about the disease and the cure to the book of lonely play him Rahim Allah. So the last thing we mentioned we talked about is when he said, How sins are the messengers of disbelief. This is the last thing I think we've explained.
As a kiss is the messenger what brings on into course and singing brings Zina and et cetera, et cetera. So that's the last thing that he mentioned.
And if you have questions about that insha Allah please do ask inshallah.
He moves on then he says, Well, Phil Hill Yeti Aidan. He says, You know, I bass It's reported that he had said on Long Island he said, Yeah, so he made them be he said, Oh, sinner
let them and so Aki but they do not feel secure as to the consequence of sin.
Don't be confident that once you do that sin, the sin is the sin itself and that city and you don't have to worry about anything else that surrounds it. Or that comes after it. He says, Well, am I Oh yet what am I about them, but Allah Momina them be the ammeter who he says what follows the sin? Right? What follows the sin?
There's a bit of feedback, right?
Yeah. What follows this sin? is can you just check that all the mics are off just in case just in case
If the wire
I just want to see if we can just eliminate that
just to show
Okay, hopefully it'll be better No.
Supplemental, sometimes you don't know.
Or maybe the inside. Okay. So if there's something that'd be adjusted on the inside, let us know Inshallah, because just a little bit.
So he said, Okay, oh, sinner, right, what follows or what comes around with that sin is far more serious than the sin itself. And then he gives examples, and he says that
losing China's, of those who are on the right, and on the left, the angel on the right and on the left, committing that sin without feeling ashamed, that is worse than this in itself. He said, and he says, Your laughter or smiles, and you don't know what Allah is going to do to you. Because of that sin. That is worse than the sin itself, meaning while feeling secure, so you do it, and then you laugh after he says that is worse than the sin itself. Because now you're confident you're comfortable, you're relaxed, you're not worried about it. So it's normal. And it's acceptable. He says that's worse, are not feeling any shame, or having any higher when it comes to the angels who
are recording what you're doing and the angels of Allah azza wa jal are watching you, yet you're not ashamed, and you're not shy. And he said, and your joy with that sin is worse than the sin, your happiness that you've been able to get it, you see is that
his divorce than the sin itself, and he says, Your sadness, because you've missed out on that sin. You couldn't get it, you ran after it, but you can get it. He says, that's the worst thing. The sin itself, it means that you're not regretful, you're not sad. You do it with intention, and you do it with happiness. And you do it with persistence. He says that's worse than the sin. And that's what kind of the sin does. Because if a person commits a sin and they are regretful after and they repent, then at least there's a chance that there's going to be forgiveness, right. But if when you get used to it, to the extent that now you're happy when you have it, and sad when you don't, and
you lose any shyness about it. So it's very normal, then something has changed in you. And that is a greater consequence of the sin which is worse than it as he said.
And this one, he says, will hold who camminare Hey, the Huracan Citra Berbick, he says, and your fear when the wind blows
And it removes the curtain that is giving you privacy while committing that sin. And so you're afraid that somebody because of that will see you your exposes as your fear of that, more than your fear that Allah is watching you. So you're afraid that people could see you.
And that is the thing that troubles you not that Allah azza wa jal is watching you, he says that is greater than that sin itself, because now you see the degree of importance and relevance that you assign. It says, I'm worried about people seeing me, not about Allah as origin. Whereas that should be the least of your worries, compared to Allah. Because people even if they see,
what's harm can they do and what benefit can they bring? They in themselves people, they cannot bring any benefit nor bring any harm, right? You have to kind of keep repeating this to yourself until you truly believe it that people without Allah's permission, can't harm you and cannot benefit you. Yet you worry about them more you worry about pleasing them or you worry about angering them, you're the one who can actually bring real harm and real benefit you don't worry about him. So that's what he's saying. How sin had made you disregard Allah as Odelia toward hold people in his team and in regard.
And he said, What are your 30 Bucha who do come in another Allah He they get this disease is worse than sin is that your heart is not perturbed by the fact that Allah is watching you. But it's something else that people would discover, right? And think about it in this way. Think about it, if while committing that sin, you get recorded, if you imagine that there's a camera and the camera will record you, and people will watch what you're doing. Would you commit anything? He says absolutely not. I don't want that disgrace. I don't want to be exposed like this. So if you're worried about that exposure, which is what human exposure of Allah azza wa jal is recording this, in
a sense, what he's watching it, and it's not going to go away, if you will worry about your reputation on people is that if I commit this sin, and they find out about it, I'll lose the respect. Right? And no sane person will lose or would want to lose the respect that he has in the dunya. Right? Does that terrifies you? Is it tell you, you're worried about your reputation among people, but you have a reputation with the angels of Allah and a reputation with Allah? Right?
Right, we do. So what is your reputation with angels? What is your reputation with Allah? How does he see you? So you're only worried about your reputation here? What if you lose it all here, but you're great with Allah azza wa jal, you haven't lost the thing.
But what if you are respected in the dunya, but not with Allah?
So this is what you have to pay attention to, is that you do have a reputation with Allah as the origin. People could say, or so and so the pious so and so the religious, so and so the good person, but with Allah, are you a good person? Are you pious and are you religious? What are you hiding? The only Allah as there's a knows about who or what is the true you?
So you're saying you shouldn't be so worried about people and then not Allah azza wa jal. So saying that disregard is the greater sin. That acceptance of the sin is the greater sin and that's what that sin leads to. Right. And he says, We have to have to dream again. Adam Bucha up says, Do you know what was the sin of a Eubalaena salaam, Allah azza wa jal afflicted him in his body, and his money went away. And this is because Allah, one time a miskeen, an oppressed person or a poor person, powerless person asked for his support against an oppressor, and he did not support him. And so Allah has tested him. Now, of course, this is a weak, this is weak. This is not an authentic
report, either from the Prophet Alayhi Salatu was Salam or from the Sahaba or to the person because it's reported from him not Abbas. It's not authentic to ignore Ibis or the Allah I know. So we don't know. Okay, why Allah azza wa jal afflicted a you, Ally is Salam. Is it because of a particular sin? Or maybe not because of a sin at all? So we don't speculate, we don't inquire. We simply know. And we focus on what Allah has told us. So that's what we take from the story of au allihies Salaam. So from the saying, the last part, you can disregard a ticket, ignore it. But the part that we want to focus on is the part of what how sin makes sinning acceptable, enjoyable, enjoyable, in the sense
there's joy with it. There's sadness when you don't get it. You worry about people worry about being found out but not worrying.
about Allah azza wa jal actually, he's watching you, you don't worry about it but you worry about people.
And the next thing is that from a Oza a from EB being familiar Lughnasadh Rahim Allah Allah, He said, Latin or e la Sierra will hopefully we're lucky number 11 our site and this is important. It says don't look at the insignificance or how small the sin is. But consider the
magnitude or the how profound the first sin or that how profound the one that you've disappointed, disappointed disobeyed is, how great the one that you disobeyed is, so don't look at the insignificance of the deed. But how great is the one that you've disobeyed? So the one that you disobeyed is Allah as origin.
So even if it's a small sin, it's still great in regards to
the respect that we owe Allah has over the obedience that we own Subhana wa, to Allah. So consider the one that you have disobeyed, consider the one that you've angered. So as long as you're looking at the sin as a small sin, you'll continue to commit it because to you and me, it's small.
And a small thing is not worth worrying about. See if continue committing that sin. And as we mentioned before, one small sin after the other one small sin after the other the end up destroying a person. Right. On the other hand, if you want to stop it, if you want to stop it, and there's another saying that follows that explains this further. But if you want to stop it, you don't look at what how small the sin is.
But whom did I wrong? Whom did I wrong?
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So, yeah, seems to be working.
So if you want to stop that type, any sin, consider the respect that is owed to Allah azza wa jal imagine a king, a mighty king, a very powerful king, would you dare transgress or disobey right in front of him?
Because their power of that King the respect that you owe that King will stop you from doing this. He says Not in front of him. Nothing could be considered small or insignificant in front of him. Right?
So Allah azza wa jal is never absent.
So if he said no to something, can you find a place? Can you find a time when he's not present? Subhana Allah where you could say, I could do this behind him? No.
So if you are aware of the fact that his present and is watching, all sins, in a sense, become a defiance,
a tired act of defiance, even though yes, at the time that you're doing it you don't intend to defy. It's a weakness. But they seem like an act of defiance, because even the small sin is being done in front of Allah azza wa jal, and that in itself, if you think about it in that way, that in itself is unforgivable. So the next saying hear from him. He says, Bill Kadri, Mayas, all of them were in Dec a year ago, we're in the law will be called Rhema Yaga. We're into girls who were in the law. It says, as much as sin is small in your eye, it becomes big with Allah as origin. And if as much as sin becomes big and great in your eye, it becomes small with Allah as the meaning if you worry about
it, then that worry makes that sin small. And if you don't worry about it, you're happy with it, it magnifies and increases that sin. This is the same by the way with the acts of obedience to people could commit the same act of obedience. But they say between them in reward with between would be like the distance between the heavens and the earth. It's the same salah or the same soccer or the same Vic. But what makes this much greater in Allah's eyes versus the other it's how much if loss you have, how sincere the poor
sinners how devoted the person is. How committed to the Sunnah this person is how much Eman does he have? The same act varies considerably based on the person and their Iman. And they will say the same thing varies considerably based on the person and their disregard or their disobedience to Allah assertion and what they have in their heart when and after they do this thing. So he says, if a person commits an act, and he's so ashamed of it, to x, commits an act, he's so ashamed of it so regretful, so sad. And because of that, naturally, things have to follow. So he repents, he asks Allah for forgiveness, He does good deeds, and he continues to worry about that sin
continues to feel sorry for it continues to scold himself every time and he says, Why did you do this? And that prompts him to do a little bit more good deeds just because of this. When do you worry about it? So it's big in your eyes, then it's small enough to last. With Allah it will be very small.
But when you don't worry about it, then that means that you're not worried about Allah azza wa jal, you have not observed the rights of Allah azza wa jal, the Almighty.
So that disregard for Allah azza wa jal, when it comes with that sin, or as a consequence of that sin increases it.
Because you're not going to ask for repentance, you're not going to worry about it, you're not going to do anything to balance it to forgive it to eradicate it. Every time you remember it, you disregard it. That is the attitude of the hypocrites and the disbelievers should never be the attitude of the believers. So every sin that is committed, has to be big in our eyes. Because if it is not, it will give birth to another sin that will follow it. And if the sin is big in your eye, then you will limit yourself you will stop yourself. Because you're always telling yourself, this is unacceptable. And this is abnormal. You should not accept sin to be a normal thing in your life.
Even if it's a habit you say to yourself, it should never be a habit. I'm going to stop it. I'm going to need to put a stop to this. And you do that. And the next time you committed you consider it to be a big catastrophic event. And you need to stop a catastrophic in the sense of what not that is unforgivable, catastrophic in the sense that it is disastrous to your Eman disastrous to your taqwa and connection to Allah azza wa jal so consider everything every sin as big in regards to the rights that belong to Allah has Zota don't look at it in terms of a major sin A minor sin, we got used to it everybody's doing it. Since everybody's doing it, then it's okay. Right? Or since I'm
used to it, it's okay. It's not okay unless Allah azza wa jal tells you that it's okay.
And the following also Wakita it is mentioned, it is said that Allah azza wa jal had revealed to Musa and he said the Musa to Musa alayhis salam and the real Dr. Musa, the first of my creation, to die is bliss. And that is because he disobeyed me and I consider the one who disobeyed me to be dead.
Now, further down in sha Allah, there's going to come a an explanation from ignorance, I am Rahim Allah, where you will understand this better.
But here according to that saying,
if you're alive, if you want to be alive, you have to obey Allah xojo.
And if you disobey Him, you're dead.
You're dead in the sense that yes, you are physically alive. Yes, you can breathe.
But you're not doing anything with it.
It's not benefiting you. It's not helping you. It's as if you're dead. Or worse, because for those who have died, they can harm themselves anymore unless they've left behind. What are some bad deeds that continue to harm them
on Earth, but if not, when you die, there is no good and there is no more bad anymore.
So this person who's alive, but disobeys Allah has xojo these minutes these hours these days.
Are they helping you?
It says no. Do you know Allah azza wa jal Do you
walk towards him? Do you please him? Do you avoid the haram? No. So benefit is your life bringing you whether you're alive or dead, that's the scene. Because on the Day of Judgment, on the Day of Judgment, you will look at it and it's as if you've lived for a day or less than a day. That's the sum of it all
And the benefit of all of it all is less a day or less than a day or maybe nothing at all. So then you consider yourself to have lived, if that brings you no benefit. So that's the meaning of this saying, you and you disobey Allah azza wa jal if person disbelieves in Allah, they've killed themselves.
If a person sins, they've killed that minute, that hour, that day. If they stayed away from salah, they're killing their week and their month, they're killing it. It's as if they've not lived this time. Because it's witness against you. It's a testimony against you, not for you, you are alive, you ate and you drank, you had the opportunity to do this and that, but you did what you wasted.
Right? Like, think of someone who is supposed to train for a race.
And you know, when the race is gonna start and instead of that you sit idly sit? No, you do nothing.
So when it's time for you to race, you'll find that those days that you spent that you should have spent training and getting in shape, or days that were wasted.
So yes, you love them.
But you don't really actually loved them. They're gone. So when you're about to race, you can't finish that race.
You don't have the physical strength. So now we're all of us are collecting whatever we can collect
to the time when we're going to meet Allah xojo. So were you alive on Monday?
If yes, is there something in your book that says you are alive on that Monday? Because if not, then there's nothing. Right? Where were you on Monday? It's like, did you show up to work? You say yes. Where were you? We didn't see you here.
Then we can't pay you. So where are you on Monday? Where were you on Tuesday? Where were you on Thursday? I see something on Wednesday. That part your life? That that part we can put? And we can say yes, we will pay you for this. But the rest of the week where were you?
Where were you on Friday? So that's the thing that is going to bring you happiness, that's when your life and they will call you and we'll talk about it we'll explain it.
The following is a Hadith that he quotes Rahim Allah, where the Prophet sallahu wa salam said that in Amina either as an abandoned by the believer when they commit a sin, there'll be a black mark on their heart. So if they repent and they stop and they ask Allah for forgiveness, it will be polished, that mark will be removed, cleansed and the heart will be polished. But if he does more meaning more sin, then that dark spot will increase will widen will expand until it will overwhelm and expand and cover all of his heart. And that is a run the cover that Allah Azza dimensioned Killa baronne Allah Hello be him makan we xe Boone that is what they have earned, had covered their heart
and that is the cause of the rejection and disbelief in Allah azza wa jal meaning sin upon sin upon sin upon sin. Ultimately, the heart moves from a white heart into a mixed heart into a dead heart. And that dead heart is the heart that commits all of these acts against Allah azza wa jal against his laws and against people. If you want to understand how a person could commit terrible acts on Earth, how can they how can they see the truth mean, the truth is right there and not embrace it not accepted, and they see falsehood, and they embrace and they accept and they fight and die for it. How is it that they could hurt people around how they could see the screams of people around them?
As they heard them? They could just eradicate lives, one after the other? How could they do this and not have any shred of decency or fear that they're going to meet Allah as the origin is this heart that has been what corrupted so corrupted that it has no feeling anyone has no life anymore. So old could do uncommit anything and everything for its own sake for its own satisfaction, and then will lie to itself and it will believe its own lies. So Allah, as the judge says, what? That's the consequence. So if you think, again, remember what we talked about. It's just a small sin.
But you have to understand that stat small sin has a consequence. And the consequence is that there is this black spot on your heart.
Now, either you're going to be smart, intuitive, wise, and notice what it has done and then erase it.
Or you will leave it and if you will leave it your heart now was weaker, sicker, and then then you're likely to do another bad thing. And so do you have two dark spots next to each other, then three next to each other, and the heart is now marching towards that complete darkness.
Unless you pull it back and what do you need to cleanse it, but he sets a lot you Sydenham tab repents.
So what I did is wrong you have to identify it what I did is wrong tab when as are you stop,
need to stop was stuck for and the ask Allah for forgiveness. So there needs to be a movement in the opposite direction. You did this to upset Allah as O'Dell. Now what are you going to do with that sin? REPENT, STOP, ask for forgiveness move in the opposite direction fix what you have done, then yes, the heart can come back to its health.
And who they for this is similar as saying to the Hadith the undeniable Abdo is an a person commits a sin there will be a black spot in his heart until he becomes like a black sheep from like a white sheep into a complete black sheep
the following Hadith and that hadith could be any Swahili or not the meaning is sound. Either way, whether it's authentic or not to Allah Allah if the meaning is sound.
And this is where the messenger sallallahu alayhi wa sallam said, Am I bad we are much shorter Qureshi says, Oh Quraysh for intercom alcohol, Amory Magnum Tatula this affair meaning leadership with the Laffer, although it's not explicit, but it's understood, this affair belongs to you.
Right? You will be the leaders you will be the whole of mallam das Allah as long as you don't disobey Allah azza wa jal for either as a tomato but if you disobey Him, bath Allah batha illegal mail How come come how you will handle the then Allah will send you someone who will remove the bark, right meaning cannot attack you harass you oppress you will remove your bark as bark will be removed from this branch. And he la Salatu was Salam then remove the bark from that branch as you can see until you could see the white pulp inside. See understand the tree or the trunk of a tree or any kind of wood it has a bark. And then as the inside that is the pulp the bark protects.
Right gives protection security to the inside. So he said earlier Salatu was Salam speaking to what he says this The affair is yours. You continue to be respected, you'll continue to be the whole of the whole earth I will be continued to be in them in your lineage. As long as until
you disobey Allah.
Then what happens when you disobey Allah azza wa jal that will be taken away from you. And not only will it be taken away from you, but Allah will send someone who will what harm you the way that this branch is being harmed by removing its protection by attacking it just like it's being attacked. And then the Prophet alayhi salat wa salam showed it physically, here's the bark being taken off this and you are left weak and vulnerable. This is how it is. So that's again is the consequence of sin. So here, it's a tribe here it's in fact the ummah of Rasulullah sallallahu alayhi wa sallam in the sense of you understand what this leads to.
You understand what this leads to? So when you want to look at
why did the OMA historically, okay, because there's more clarity with history you want to look at historically? Why is it that the Omo Muhammad Sallallahu wasallam God who had gotten so weak that external enemies could go in and sweep through just like in the Mongols and Mughal could sweep through and they could kill?
I can in the 1000s or hundreds of 1000s and take the lands and the woman and kill the children and burn the libraries and ransack How could they do this? And they could tell you that it's because of the dominance of sin.
Because sin was accepted sin was tolerated sin in terms of belief is Shubo had any the wrong types of belief we're allowed to
continue unchallenged, and also other types of sin when it comes to practice? So the dominance of sin and the disobedience of Allah azza wa jal removes the protection
and even the harmony between Muslims they start hating each other rising against each other, dividing into smaller groups based on race and lineage and tribe. So they lose their power and they become very weak against their enemies. So that is the consequence of Cincy. You cannot say to yourself,
oh, is this a small thing? If you see especially a Muslim country, but not only a Muslim country, a non Muslim country, if you see them, introducing a new sin. You see
Either you're marching towards your destruction sooner or later and a non Muslim country now we allow alcohol. Right? As a Okay, that is an announcement from you that you want Allah's destruction because when you when it becomes public like this,
then that is a public sin that Allah azza wa jal will not let go.
You're doing it. Right. Especially if you're enjoying Allah's Nirma the country is secure, the country is rich, the country and even non Muslim countries, right, even though they have the sins but you introduce another sin. Another public sin is a okay, that's more of a reason for you to invite Allah as judgment against you. And you say, what is this Allah's judgment? Right? It's not, it's not necessarily apocalyptic, or just the flood is coming. It's not necessarily that, but you will see it what? In political instability.
Okay, when you see, you know, people dividing into parties, this group and that group, this political party and that political party, and they hate each other, were before the hatred wasn't like this, but now they hate each other. They cannot get along. They throw insults at each other. What do you see people don't trust in the do not trust the government, don't trust the media, they draw, don't trust the military, they don't trust each other. They have, you know, low expectations of the future.
It's harder and harder to get an education, it's harder, it's harder to buy groceries, it's harder the inflation. What do you think all of that is?
Right? These are the things we're talking about. So, when you see this, you have to tie it to a consequent to to a cause. And the cause is other than the physical causes that people will tend to attribute that to, there is a non physical component and that non physical component is the anger of Allah azza wa jal, because your Allah when he sees this will complicate your life.
And in fact, when you do this, you complicate your life yourself.
Allah allows you to because that's the path that you've chosen. Right.
The following is
authentic from Wahab pneumonia Bay, but who would get this from the people of the books will correct one thing in what he has reported.
He said, and he must have read it that
said to when he was writing to the Israelites, he says if I am obeyed, if you listen to me, I'll be pleased. And if I play and pleased, I will bless. And there is no end to my blessing. And if I'm disobeyed, I'll get angry. And if I angry, I curse and my the curse will reach the Seventh
Son. Right? The curse will reach the seventh son. So the inner successive successive generation and we'll reach that seventh generation.
So here and what we want to get from it, is that Allah is even saying what if this actually is true or partially true? Is Allah as if it is saying what? If you obey me I will be pleased with you. And if I'm pleased with you, I will bless you and there is no limit to that lesson, you will see it everywhere. Let's see it in yourself. You'll see it in your family, you will see it in your money into your society, in your politics and everything around you. So if you obey Allah xojo You will see that those blessings and the more you do of this, the more you will see of that, even if you get tested
by Allah azza wa jal rescues you Allah azza wa jal, right, comes to your aid, even if there is difficulty and there is pain, but that pushes you towards Allah azza wa jal, so that pain in itself is a blessing.
Right? That pain in itself when you receive it, well, you know what to do with it, that in itself is a blessing. It's not against you, it's for you. So it says there is no limit to the baraka if you listen to me.
But then, if I'm angry, because you disobeyed me, I will curse you.
Now, that last part is that my curse will reach the seventh generation that is inaccurate, because what is the fault of the second generation if the parents were evil, right? Nothing. So this is from the what the exaggerations or the MIS information that you will find among the People of the Book. And that is the benefit and the net iMovies now, because you know what to say to correct this, because if you didn't have Islam, you could say what, or maybe this is why,
right? And if this is right, you will say I blame my parents. It will be a very convenient thing you know, you know everything wrong with my life. Either it's my parents or my grandparents because I you
You know, got nothing to do with this so you could blame them. And Hamdulillah you can't because your parents fault if they did something, it's their fault. The grandparents, it's their fault you don't inherit their sin. Right? You don't inherit their sin. So you don't think like that. And Allah as urgent is not vengeful in this way. No, but what we understand from it is what yeah, if Allah azza wa jal is angry, he takes the baraka away. Okay.
And the following
is from amor he said that and this authentic by the way, I shuttle the Allahu anha wrote to me why we are the Allahu Anhu and this is in a another narration is based on what are we asking Give me advice. So she wrote to me Oh, we are the Allahu Anoma he says in the lab, the either ameobi Marcia Tina here either Jaime Domina NASCI them. He says if a person this obeys Allah azza wa jal, those who praise Him will turn into his critics. And those who condemn those who praise Him will become his critics. If you disobey Allah has soja this video he wants to tell him about the Allahu anma that if you're going to do things for the sake of people realize the following. If you sin, even
those who like you will start to hate you.
Even those who cheer you, and they clap for you, maybe because of that sin, or after you committed, after some time, there will be hatred in their heart towards you. Because who is the one who controls love and hate?
Allah Zildjian not people. That's why if you worry about us, I want this person to love me or that I'm afraid that they will hate me. So you try to please them, not realizing that there is someone who is above them, who controls them.
And who is that Allah xojo. So when you're looking at anyone, right in dealing with anyone, you're actually not dealing with one person. You're dealing with Allah azza wa jal and that person with anybody, right? Even a non Muslim, that's why you have to watch the rights of Allah zodion Even when you deal with another human being, so with your parents, it's only your mother and your father. No, they're Allah azza wa jal who commanded you to do or not to do with your brother and sister with a non Muslim who is your neighbor? Is it just them? Is no no the relationship is that with them at the same time with Allah azza wa jal above, so if you do something to wrong then you've also upset
And if you do something to help them, then you
please Allah suited. So now what Aisha Radi Allahu Allah is saying that even those who love you, if you disobey Allah zodion Even they will have only contempt for you.
criticize you, hate you, talk bad about you. So everything will hate you if Allah hate you.
So now, is it worth trying to please them, and displease Allah at the same time?
Then you end up losing Allah's love and their love, losing Allah's phrase and their freeze. So she's telling him, all the Allahu Anoma, don't worry about people.
Especially if you have power, right? Especially if you have power. And if you are a person who has some power, you'll understand why how relevant this is. Because when you have power, you are afraid I want people to love me. I don't want them to talk bad behind my back. I need their support. In order to really continue to have power. You rely on people's support, right? If you say DO
the will only happen if they listen to you. What if they decide not to listen to you? What is your power come from? So you need them? Like you need people as a king? You think a king is powerful? Right? What if the soldiers say all of them? No.
You can't do a thing. When of all the minister ministers quit.
Whenever everybody in the court in his court say you're not the king anymore. What is this for? Where does this power come from? immediately becomes powerless, right? Immediately. So the king understands even when he's coming, giving commands and punishing and
rewarding that he depends on those people who will find that he's a bit afraid of some ministers. They may turn against me, I need to kind of dissatisfy them is afraid of some soldiers is afraid of this and that he doesn't have good, complete power. No king does. Even the presidents of the day more. So the presidents of today are the prime ministers of the you know how constrained they are. They're not powerful.
You understand that I need to please a lot of people for this to kind of function. Now you're going to be met with a decision now.
Do I please them or Allah?
And I need them to like me.
And if I don't have them, I'm weaker. What do I do?
So you have to always remember that, please Allah first.
Please Allah first, don't worry about them as much please Allah azza wa jal first, and Allah will take care of you and take care of them.
Allah will protect you.
But if you please, then then you're alone.
And you become rather than their leader, you become their slave.
Because now they control what you have to do on what you can do. Right? They control it.
So if you really want to be powerful, if you really want to,
like do good, don't let others dictate what you have to do, but rather, listen to Allah as soldier. So are the hammy Domina NASCI them you said, Well, I did this all for you. And why do you hate me now? Why are you turning against me now? Because the hearts are with Allah has to do not with me and you.
So it's a very good advice to keep in mind. Right? So I'm doing this for the sake of my wife so that she would like me more or for this of the sake of my husband. So he would like me more, or for the sake of the kids so that they would like me. And then you wait a few weeks or a couple of months or a few years and now they hate you.
And you say I did all of this for you. Why do you hate me?
It says because you've introduced the element of hate into their life and the element of hate is Allah's disobedience, you bring it in, there's a price.
But if you say I will please Allah, even if you don't like it, eventually they will get to understand and they will like you. Because again, it's with Allah as though it's not with them. So don't worry about people as much and be ready to upset them. If there is a need.
Again, with wisdom, right?
With kind of tact with but if need be, be ready to upset them and give them up for the sake of Allah azza wa jal
will do a couple of things and then stop in sha Allah.
And Edward EBITDA, he says that that is reported to have said he says, let a person be cautious that the hearts of the believers could be cursing him while he does not know what while he does not feel. Do you know why is that is he's asked his the one next to him. He says what do you know why is that? I said no. He said because when a person commits a sin privately, Allah azza wa jal will throw in the hearts of people or the hearts of the believer, his hatred.
Even though he doesn't feel it, he doesn't sense
that he's saying so let's let's read that again. He's saying, don't let the hearts of the believers curse you or hate you. He says, how is that? It says when you commit a sin privately, Allah azza wa jal will make people hate you. Especially the believers,
not because of something public that you have done.
Publicly, you're the best. And to them, You look the best. All of that is hidden. But again, their love of you, or hatred of you, is not only dependent on what is public, there's something there's another layer to it. And that layer is how you are with Allah azza wa jal. So if you're great with Allah, Allah as the dual deposit in the hearts of the believers, love for you, again, not because of anything you've done to them.
Nothing, but for some people, and you've seen this, right? You see a person and you like them, you see a person and you praise them, you see a person and you love them from afar 1000s of kilometers away, but you like them. You love them. Where did that come from? Below LM right? Unless you're, you know, impressed by celebrities and likes. That's not the one that I'm talking about. Talking about those who are pleasing to Allah, those who are pious. So where did this come from? See the Lord LMB maybe perhaps that they are with Allah Azzawajal pleasing to Him.
And so the effect of that is reflected in how you feel about them. Even though you may not know a lot of public things about
and the opposite, interestingly is true.
You see people and you completely repulsed by it.
And some people you could you could there are public sinners, you could say but he could see it on the face and
how they speak.
How just that you know that I don't know what to call it that there is just something that surrounds them that when you're around them, it's irritating.
It brings you Eman down. You don't want to be around. So what is this from? That's what he's talking about. He says, Don't let the hearts of the believers curse you or be distant from you. You commit something individually privately on your own, you think that said it's done? He says no, there is a deposit.
Right? There's a deposit that you will find in the hearts of the believers, where now they don't like you as much. Right? And it's important, right? If you, you know, keep in mind, if you just happen not to like a person, it's important not to simply especially if they are a Muslim, not to immediately conclude that there must be something wrong with them. And that's why I don't like them. There could be other factors as well. Maybe your personalities clash, maybe it's a miss judgment. But we're talking about areas and with people where it is kind of clear that there is something wrong with him or wrong with her. And you could see it reflected in their personality in their face
in their voice and everything. So you see that that's a deposit.
It must be there's nobody likes now. Right? So I mean, the i Especially I mean, like the public centers, right, the public center where it's like this person commits a public sin. i The person who drinks alcohol in public, right? Commit Zina in public, you could see it like when you look at their face, we would look at that you could see there's something off something wrong. So that's that's what that's a thing also that a person wants to keep in mind. I want my children to like me, to respect me. Remember the respect that we talked about? If you don't enjoy what is good for bed, what is evil your children will not even listen to you remember when we said that mentioned that last
time so if you sin you lose respect.
So you want your children to love you, you want your spouse to love you, you want your neighbors to love you, all of us are looking for that. So you can get all of this If Allah doesn't love you right you'll get some
but you're not gonna get all right.
And then the last less that we're going to talk about insha Allah for tonight is a new city and this is famous for him no see and Rahim Allah he says in the hola Maracaibo who Danes, Syrian is a tabby. So when he was in debt, if the medallic he became distressed over it, so he bluescreen was a businessman in addition to being a scholar, he was also he had some businesses, some chips drowned. And so he was in debt. And he got put in jail for for it. So he says he did he was distressed because of it and he said in the lottery for her they're gonna be then been asked to hold on to Urbina Sinha. He says, I know, the sin that had caused this is something that I've committed 14
Okay. So he, I know why I lost it. Not he lost my money from being someone who's rich. Now I'm in debt. I cannot pay these money this money back. So he was put in jail. So he says, I know why I'm suffering. I know why this happened to me the loss of money and that distress. 40 years ago, I committed a sin and he remembered that sin.
And in an other narrations, explains what that sin is either a year to fall and for her to move, please, is I tried to shame somebody, and I said, Oh, bankrupt, or you who is bankrupt when acquire or whatever, but that's 40 years ago. But he remembered that Rahimullah because there's a correlation a connection between them I taught, I said, You are this I became.
He said, I told him you are this I tried to shame him insult him with that. I became that thing.
Right. And by the way, this is not bad.
Right? This is not bad. Because to be
punished for it in the dunya is much, much better than to be punished for it in the afro, lose the money in the dunya. That's fine.
But aim to be that sensitive, that I've I know I can see the connection between this and this and that sin who can do this. Right, who can do this? And I mean, if you can see, we can even see the connection between what I'm doing what I did today and last week.
Because we can count how many bad things we have done right. We've lost them. We lost them. You know what, just yesterday Let me count. I don't know. I don't remember everything. 1234 right. But he remembers that thing.
So to be first that sensitive, second of all right to be
accepting of the fact that I deserve this rather than rebellious. So why only for this I'm going to be punished with all of that money and all of this and all of that. So it's not rebellious But accepting of Allah's decree that is also an airman and to be handed this in the dunya rather than the methodology the third NEMA what it tells you that it tells you that don't think that you could just say something and it's forgotten or do something and it's forgotten unless you ask for forgiveness
then yeah, maybe there's a chance
but don't think that all I've done it and it's gone. So that's what he will say and we'll we'll talk about that inshallah. Next week don't think that once you commit a sin and right after you don't see anything bad or you're safe, it says no. Okay, there is a long term effect you don't know when you have to pay for it, but there is a long term effect to that sin right. She will stop here insha Allah let me know if you have
her inshallah comment
What did you
Okay, okay. Okay. So your question is that when we talked about the sin and the sin being
when you commit a sin in front of Allah as or against Allah azza wa jal, right, and you don't worry about you don't worry about it. But if you were to be exposed, you worry about that. Right. That's what we're talking about.
When you have
so not hiding work be worrying about people's discovery of your sin is worse than the sin and not because you're not worried about Allah as origin.
you cannot hide.
But not hiding?
Is one of them. The
is so Hey, so hey, so let me explain it this way. Of course, there's a difference between sin privately and publicly which is worse a private sin or public sin, a public sin. So always talked about and discussed that right before in last or the one before it, we'll discuss the difference between them and why a public sin is a a greater sin because it's harms everybody. It's not just you, it's harms everybody else. So a person should not move his sin from the private to the public sphere, and shouldn't brag about it shouldn't share it with people because when you do this, it's less likely for it to be forgiven. And you accumulate the sin of everybody else who witnesses that
sin and is motivated by you because you shared it with them. So that's one thing. On the other hand, what we talked about today is when you care about people more than Allah azza wa jal so the reason why is you want to keep your sin private, and in keeping it private. You're keeping it really private, away from people. You don't care about Allah assumption, you know, commit it, and you want to hide it, why you want to hide it. It's not because you don't want to earn any sin. No, no, it's because I'm afraid of people's reaction when you find out about it. But I don't care about Allah azza wa jal watching me. He says that is the imbalance
Once the imbalance where it's worse because you have kind of disrespect for Allah azza wa jal, you don't care about him watching but you respect people you worry about them so you don't worry about him. So that's he's saying that imbalance in the respect that he gives to people but not to Allah is the problem. But of course, you should always keep your sin private, because moving it to the public is an additional sin. Okay, and the harm that it leads to so you understand the difference here the difference is that he's telling you to reflect on the fact that you are more worried about people than you worried about Allah whereas if you put everyone in the right place it'd be more worried
about Allah than the been worried about people because we said because we can't really harm or benefit Allah only is the one who can
So your question is about the hadith of Rasulullah sallallahu Sallam is that on the day of judgment there will be people who will come with good deeds like mountains. And then Allah azza wa jal will Ghana eviscerate that and they asked the Prophet sallallahu Sallam who are those people and he said those people who will pray like you and fast like you and give stuff I like you. But there are people who are when they are in private behind closed doors, they will transgress and they commit sins, you know of Allah azza wa jal. So, it's possible that these people because the Hadith does not explain so it's possible that these people are people who are okay with sending privately it's not
that they are compelled, it's not that they are weak.
Because that's all of us. Right? That's all of us. But they were in a sense, ruining all the good that they are doing, by all the bad that they're doing. So they committed and there's you to understand that this kind of no remorse, because if there's remorse, there is regret, there is pain, there is asking for forgiveness, these sins will not eviscerate all the good that they have done.
That's a different thing.
Yeah, if you feel bad about it, then honestly then, you know, naturally what you will have is a reaction that kind of
manifests that feeling into reality. So you're worried about it, you're sad because of it, then you'll do something about it. There will always be something good that you will do to compensate for the other bad things right? But when it gets normal when it gets accepted when it gets embraced, so they're doing this and doing that doing this and doing that. So obviously we do not say they cannot be hypocrites, because hypocrites don't have good deeds
know, so they cannot so that person's because the prophets Allah Salam said they will bring bring good deeds like mountains. These are good deeds. So the hypocrite or is the one who is insincere, who's just showing up doesn't have any good deeds.
So these people have good deeds but what happened to them is that they've kind of compromised all of that by committing consistently and being okay with these sins in private so that's the thing that kind of demolished all the bad the good thing that they have done
actual believers but the they do the sin but they not regretful they don't fix what they have done and they continue to enjoy it and embrace it yeah
they must as long as they are believers right as long as they are believers right they will survive him
they will get out of it right it's just Allah has to decide how long did they have to stay for the punishment for what they have done
they will eventually have to enter Jannah as long as they have Eman right now
how should we work?
Now, so, I mean, we don't criticize any of the Muslim leaders specifically, right? You don't say for instance, this person, this person, this person, this person
it's not very beneficial to do this because what will that do? You will see that the consequence of doing that is mostly negative. There will always be people who will defend them right? Especially if you're criticizing from the outside I don't belong to that country. So I criticize that leader I antagonize people on the inside who will think that that's an attack against them if even if you're a person on the inside when you attack the leader or criticize the leader directly like this, again you antagonize him and all his apparatus all the people who are around him because the obviously there is power behind him. So that power will be unleashed against the critics so you don't really
benefit when you do this. If you're saying as some of the other I've said it Muslim leaders today are weak Muslim leaders today are this this this there's some scholars right are prominent scholars who have said this either spoke this or wrote that but that is a general description. But you get to pinpoint this leader this leader and that leader it brings more harm than benefit, right? So that's what we say if you want to change and you really want to bring change you'd be really going about it the wrong way and really wasting your time and effort trying just attack the head like this because the problem is that not just that if I just take him and put somebody in his place it's not going to
change much but the problem is that there's an entire structure in place that is that is wrong. Just like any Western country, you think if you replace that person the system will be okay. Obviously not right even if you're like to another person this system will be the system is the system so there is something that is more entrenched that needs to change and there's a population also as well that needs to be educated and brought closer to Allah azza wa jal that's the closest and the fastest path to change and reform
What is it again repeat them the question I thought the question didn't come okay.
Na Na Zack says I mean, the situation that we're in today you can you see multiple spots where there are problems with the, you know, Muslims are facing persecution and harassment and this and this and this. He says is this related to increase sinning
by Muslims, it had been accumulating for a long time. Right. So the more spots that you see troubled spots where Muslims are being harassed, the rights are being taken from them, their mosques are being closed or bombed or confiscated. They were they weren't allowed to either preach or pray or when you see some of that, and you see more of it, than it must be. And it's a natural consequence of people disobeying Allah azza wa jal, and straying from his path. So when less people pray, and fast and gives a care when more people worry about the dunya, than the Earth era, when they live through to the here and now, and they don't give about care, or much care to what comes next, the
they worry about money, they worry about success, they worry about fame, in, in lifestyle, we live like the non Muslims, with a little bit of Islam, right? When we live like this, and we don't care about Allah as it did when you find Muslim countries embracing models that are an Islamic, and they continue to West in the name of modernization, they westernized and when they westernized, it means that they would deviate from Allah Spath and they embrace more of it. If obviously, there has to be a price and the price is all the problems that we see. And the way back is easy to understand the way back is to abandon that path. And then please Allah azza wa jal, but it has to be a struggle,
and people need to wake up for that to happen.
I can let me just quickly just read this question. So I don't have to
keep looking at my phone
says while trying to please Allah as Gil over people, is it worth having authority in a system not aligned with our moral or ethical rules or ethics, hoping for people to benefit? Or should we stay away from it completely? So what I understand from this question is that
the whole system is corrupt. Let's say the whole system is not upright. But can I have power in that system in the hope of fixing what I can fix? Right? We'll see it depends on that
position, and it depends on so how strong you are. If you can have power in that system, that correct, so the system is corrupt. But you can have power in it where you can minimize harm by and increase benefit without changing yourself to be one of them, then you do.
Right, then you do. If you're unable to do that, unless you corrupt yourself or you know that you're weak enough that after some time, I'll be just like them, then you wouldn't. Right. So I mean, just a quick evidence for that. Is that use of La salaam, right? Who was the WHO SAID THE Janee Idahosa in and make me the treasurer. He wasn't the king. He was the treasurer. So Potamia Rama, Allah He said that it's obvious that use of La Sadam couldn't really apply all the loose rules that are pleasing to Allah as of June because he didn't have maximum authority in the land. There is still one on top. So there's still in the story, there is Deanwood medic, there is the religion of the
king, which is not the Sharia of yaku. Not the the aim that the Sharia that is revealed. So there is this other religion or legislation, and there is one that is revealed from Allah as the deceives you he couldn't do everything that he would want to do. But what he was doing was worth helping and saving people by minimizing harm and expanding as much benefit. So if you can be someone like that, then you can, but if you're going to be what swallowed up by the flood of corruption, like a person and in a way that comes to mind, a person goes into the US Congress, definitely in a year or two, it will be corrupt by even if you're the best person exceptions exist. But other than that, that guy
unless you're talking about one or two, unless you're I mean, yeah, and he's someone really strong and really moral. You're going to be someone like the rest. So you wouldn't go thinking I'll fix them and end up with needing fixing yourself, then you know, I'm not strong enough. You didn't you wouldn't do it. So that's what I can say. So you can always ask people around you who know you and know the situation so that you can understand is it something advisable or not?
I saw a hand
We're gonna talk about
Oh, so you're talking about the cause of suffering or the cause of a test and affliction? Is it always a sin? You said negligence, right? negligence. Like what?
Roughly any ruffler Okay, so roughly in a sense, right? If you have a muffler which is negligence heedlessness in a sense, it's a sin because you have distant from Allah as origin. So it's a type of sin as well. So we can say that the humble side of a believer always believes that there is something that brought this on me and that thing is me. So the humble side, because all of us what all of us have mountains of sins, mountains of sins, so to say for instance, oh, this was not brought on by my sin is for you to say I have no sin. And all of us have sinned. So the humility of the believer is what No, I mean, something I've done must have brought this and that will push you
to what reflect and ask for forgiveness and be a better human being. Now there is also the possibility that Allah azza wa jal could just afflict a person, right? And test a person. And that may not necessarily be because of a sin. But just like, you know, okay. It's a hardship that you have to go through, just like Ramadan for some people, isn't it the hardship? It's not a sin, or the death of parents. It's a hardship that visits a person, but it's not necessarily because of us. So
we say that is a possibility, and it could happen, but because of who we are and how we live, always the humble thing is to assume that it's brought on by some sort of thing that I've done, which if I want, kind of to repel it, move it move away that suffering, forgiveness, asking for forgiveness, and changing my way is the best way. And when you do this, you win. Whether it is or not, whether it is or not, because more than more of your sins are forgiven, the more that you closer to Allah azza wa jal, the less and less calamities will will be upon us and the more than Allah will answer or do
I What about the other
Oh, that's it, that Allah had destined that it's going to happen. It's not may not necessarily be anything sinful that you have done. But you're going to be tested that to blown Nephi, Amari Cooper and Fuschl, you will be tested in your money and you will be tested in your the lives in your lives and in your loved ones and everything you will be tested. So it's written on the believers that they will be tested. So it could be that and it could be visited on you because of that. But distinguishing which is this that right? That's a leap. And the most beneficial thing for the believer is to do what it says no, I mean, there is sin that is always involved, because there's
always sin that is involved. So to come back and ask for forgiveness. Because as I said that you always will win if you do this.
It's very complicated, because you're asking about the shape or you know, some people will say and that is I'm saying is you're asking the wrong question, focusing on the wrong thing.
Exactly. You say okay, why is this happening? Is Allah punishing me or testing me? Does Allah love me or hate me? We see you're really focusing on the wrong thing, because you're focusing on Allah's intent of that scrape, how are you going to get access to this? What do you have access to your reaction? And what you do with that test? So if the consequence of that test is that it brings you closer to Allah azza wa jal, then you are what had been a been ill of elevated by Allah that you had that came to you to elevate you. So you see Allah azza wa jal, because of the your response, Allah Azza. Jinnah perhaps is happy with me. But if it turns you away from Allah Zoda then you understand
that your response, okay tells you that this is a punishment, because you turn it into a punishment. So you don't focus on what does Allah want from this and you get stuck. And you think Allah hates me? Allah hates me Allah, he's not Allah doesn't hate you. We said before, right even here, if Allah loves a person, they afflicted Allah afflicts him if Allah loves a person, he afflicts him
So that's how you take it by Allah.
Let me ask there was
was it public? Was their sin already public? Or was it?
No. So if a person tries to lead to another, that's your question if a person is trying to relate to another right, from a certain demographic and he say, I understand where you come from, because I used to afford to do this, right, then he has moved his sin from the private to the public sphere. And if he had asked Allah Azza, to forgive that sin of sin, it was already not public and his private, he needs to keep it private. Right? Because it, it will ultimately also undermine him. Even as a speaker even as authority, right? Oh, used to do sin like that. He used to do this. He used to do that. So I mean, it's not lawful, just for connectivity, connectivity. Okay. They say, Well, I
used to be like you, right? Unless that thing was public people know about it, that's different. But if it's private, it needs to remain private. Good.
Okay, last last one show.
Okay, so let's try to figure out the answer. The first question is, can you reconsider? can we reconcile
between sin being a consequence of affliction being a consequence of sin?
So it's like, we invite this, at the same time, Allah as the loving the person whom he afflicts. How could you do this? The How can you kind of reconcile both of them? It says, it's suppose for instance, that you have your teacher
and you have an A student, excellent. And they commit one mistake on the exam. So like, so they get 99, except instead of 100. And you know, that they deserve 100. So you bring them in, you tell them you know, this is the mistake that you did. This is what you need to fix it. This is how you should study because you want them to be what? At 100, perfect at 100%. So you took note of one mistake that they did, versus another kid who you've almost given up on? Right? Not that you should but I'm just saying for the example. So they score 30 out of 100. Are you going to call them and point out that small mistake that that a student made? No, because there are many bigger problems that he has,
right? Even the word commitment or understanding or so, Allah azza wa jal, right, because he loves a person, he will have them be responsible for some of the sins that they made just because he loves them, because he wants to push them higher. So they're like that a student. So another whom Allah azza wa jal had given up on the disbelievers, right they will continue to send in the you will not send the afflictions or calamities towards them, because he had given up on them. There's nothing to reform, nothing to fix. Right?
You follow? Yeah. So it's the same this is how, because love can be reconciled with affliction. Why? Because that affliction or that test, that trial is intended for what to fix. So that's why Allah says if Allah Allah brings you and he says, You made a mistake here, make sure that you fix it and you do, and you'd be better because of it. So it's not hate. Otherwise, if Allah hates somebody, he just lets them do whatever they want.
The second thing you asked him was last insha Allah so let people go out so the trial this is what is a trial.
I mean a comprehensive everything that distresses you is a trial
from the smallest to the biggest.
Anything that confuses you is a trial.
Right? That's it. It's a fitna in a fitna, this you're being tested could omit or you can call it an affliction Colusa mostly but anything that brings discomfort to you from the smallest to the biggest is a trial.
So I mean we're here though can we could use all of them interchangeably.
credit money money Euro dilla will be higher usage Minho, so he'll send almost libre and then we'll see but it's something that hits you and it hits you and it distresses you. So that could be something smaller could be something big.
The bad, that's that's what I said. Anything that distresses you? Right? So anything that distresses you, that's the masiva that we talked about. So that's what is visited upon a person right whether it's small or big, you know in family person on public. That's what it is. That a lot of the Salar See you next week with Nila Subhanak load him dig a shadow?