Ali Albarghouthi – The Disease and the Cure #28 Shaytan’s Secret Plan to Control Your Soul, Eyes, and Ears
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AI: Transcript ©
Good.
So
Today inshallah ibn Khayim is gonna talk to
us about
How the Shaytan attacks
the child of Adam, how does he gain
access to him?
Right?
So
he kind of alluded to it,
but he is going to
explain it now in detail.
So how does he gain access?
And he will explain
how
through
the desires,
the self,
the
eyes, the ears,
and the tongue,
he will be able to control
this human being
and drive him to wherever he wants him
to go.
So
he will begin by talking about nafs.
And nafs,
if someone were to ask
what is nafs?
And what is the relationship between nafs and
a ruh?
We say they're both the same.
An nafs is the ruhe,
but
an nafs is the ruhe inside the body.
So if you're talking about the soul,
which we translate usually as what?
Soul is.
When it's outside of the body, when it's
leaving the body, we typically call it
arruh.
Right?
Or before its entry to the body, we
typically call it arruh.
In the body, especially when you wanna relate
it to
its attachment to the body
and the desires that it has because of
that attachment
inside the body al nafs or the combination
of
the soul and the body al nafs.
Whoever kills
a human
unduly without
him committing a crime of similar magnitude,
Allah is saying that this is not allowed.
But here what? Killing nafs. Why do you
kill the nafs? Because you separate
the soul from the body. You kill the
person, and by killing the person, both separate.
So you could call the person
nafs,
and you can call the soul inside the
body of a living person nafshadhi
nafsuk.
Right?
Your nafs also has
a right upon you. So you could use
soul and nafs interchangeably
or if you wanna be more accurate, you
will say nafs
or more specific rather. You will say nafs
is inside a ruh, inside the body with
desires.
So he's gonna be talking here about nafs.
So he said
and and Abin Khayim now is gonna give
you images,
images of attacks, images of defense.
So he
says, It says the king of the disbelievers
advances, and he comes with his
soldiers
and infantry. So he says he comes to
this human being, and this human being is
describing him as a believer.
So he says he'll find the heart sitting
inside his fortress,
meaning the heart
is sitting and is fortified,
protected.
Right?
Sitting on his throne,
if he commands his helpers
or his soldiers
or his ministers,
they will obey him, and they have surrounded
him in protection.
It says now the shaitan, when he sees
this heart settled,
in control, protected,
he says he cannot attack the heart unless
he does what?
Unless he uses
some of his ministers, some of his soldiers
against him by deceiving them
to use against that king. So he's saying
this is strong king.
Think of actual
life.
So you think that this is a very
strong king and everybody around him is loyal
to him or at least they're defending him.
How do you wanna defeat him? How do
you wanna gain access? You say one of
his helpers,
one of his ministers,
if you can convince him to work against
him, then you've gained access. That's what Ibn
Khayim is saying. So what is this?
Now now the shaitan is asking, and all
all that is an image that he's giving
you. The shaitan
is
asking, who is
the closest
of his soldiers to him,
the closest of his helpers to hit to
him to the heart.
Who is this?
Fakhi lalahuhi nafs. He says it's nafs,
meaning this the soul with its desires. He
says that's the closest
thing to the heart.
Now he says to his helpers, Abu Mukayim
is gonna try to approximate
to describe to you how the shaitan is
gonna try to mislead
the self.
Right? How?
It says come to it
from the
vulnerability,
the weakness of what it likes,
the things that are attracted to it,
places or the things that are attracted to
it. And then when you find that
out,
promise it that it's gonna get that,
and
have it long for it.
And he says, carve that image
in his head
day and night. When he's awake, and he's
asleep.
So when it is attracted to it and
comfortable with that desire,
then throw at him
the hooks of desires,
meaning this is the thing that you want.
Now desire. Throw at him the hooks of
desire, and then pull him to you with
that.
So he is saying
that,
basically, here,
find what that person likes.
K.
That's that manipulation.
Find what that person like. What is he
attracted to? And by the way, that's different
from one person to the other, though we
have commonalities.
But we don't all like we don't all
like the same thing and the same level.
So what does this person want the most
or like the most? So for some people,
it's women.
For some people,
oh, he wants to be famous.
For some people, like, it's more things from
the dunya. What is it? Oh, he wants
a position
with power.
Or this person wants a lot of money,
a big house, fast cars, this. So you
now know what he likes? He says, yes.
So keep talking to him about
that. Keep bringing it to him.
That's his desire.
And carve it. Right? Carve it. Right? Meaning,
like, make it real.
And tell him you can get this, and
you should get this, and you should work
for this, and you deserve it, and would
be so so great and so beautiful. And
if you get it, your life will be
better, your life will change, you will be
happy. So keep kinda blowing into this and
magnifying it until he wants it. And when
he really wants it, that's the thing that
he thinks about the most, pull him to
you with that desire.
So when this soul, right,
accepts your,
deception
and it works against its king, which is
the heart, it will be with you. And
now you will control
the station or the outpost
of the eyes and the ears and the
tongue and
the mouth and the hand and the leg.
So be stationed
at these outposts,
and
if you enter
from those stations to the heart, you either
will be able to kill it
or capture it or injure
it severely.
So he's saying, now you've gained control. If
the self
if the self wants this,
then these outposts,
like, how do you see the world around
you, and how do you access it?
It's your
eyes, right, ears. That's the outpost,
a thuhoor.
These this is the border
of skirmish between you and your enemy.
Right? This is how you attack him, and
this is how he attacks you. So if
you're stationed there,
right, if you're at the front door of
your house
protecting it. Can anybody come in?
But if you let the door open,
people can come in. So that's that's the
outpost that he's talking about. So he's saying
now, if you gain control of the self,
now the self wants to see what it
likes.
Listen to what it likes, which what you've
enabled in his heart.
Wants to touch it, wants to go to
it,
wants to talk about it. So once you
control this, you control everything else.
And once you gain entry to his heart
like that, you either can kill it or
capture it, make it a prisoner,
or at least injure it.
And he said, and do not let go
of these, and he'll tell you
how the shaitan plans to control them. He
says, do not let go of these outposts.
Don't vacate
the eyes and the ears. Alright?
And don't allow any brigade to enter from
that to the heart, meaning an opposing brigade
from the enemy of the shaitan,
meaning anything from an angel, anything from Allah,
don't let it come in.
So you just block, block, block all the
time.
It says, but if you are beaten and
a brigade does enter,
right?
Like what does he mean by a brigade?
A person
hears the Quran,
listens to the Quran. That's what he means,
a brigade.
Right?
You see
something that is pleasing to Allah, azza, and
you are reading the Quran,
or you're listening to the Quran,
or you're doing something good by hand or
by foot
or you're speaking righteously,
you're making dhikr.
This is what he's saying.
If you are beaten and that enters into
his heart,
It says do your best to weaken this
brigade
so it does not enter the heart, and
if it enters the heart, it enters weak,
unable to help him,
meaning attack it.
Right? And he'll give you examples
or how that happens with the eye and
with the ear, but attack it when it
comes. Right.
Now
I'm
gonna let him explain what it what does
he mean by attacking it until it's non
beneficial. He says, when you capture these outposts,
prevent
the eye, the outpost of the eye,
to look with contemplation and reflection,
but make his sight
a sight of amusement
and entertainment,
meaning he is going to use his eyes,
he's going to use his eyes. Right?
But
how he looks,
what does he look at, what he gets
from it, you have control over that if
you are stationed there. Right?
So fa'inistaraqanadbarataibra,
he says if it's possible that he sneaks
in a reflective
look,
ruin it
with the
a sight of inattention
or shahuah.
So he explained
how to weaken
it. What does it mean here? How does
he weaken it? What does
he mean with all of this?
So he's saying that
your eye could look at things reflectively with
contemplation.
Alright?
You could look at someone rich and someone
poor,
and you can see from that
Allah's decree and Allah's power.
You could see from that how the rich
is being tested
and the poor is being tested.
Right? How you can see from that
or reflect on it and say,
what would the condition of people be on
the day of judgment? Who will be rich
and who will be poor? So you're seeing,
but you're seeing beyond what you are seeing.
You're thinking.
Right? You're thinking.
You see the wicked have the upper hand.
That reminds you, it doesn't impress you, but
reminds you of all the wicked who had
upper hands in the past but were destroyed.
So you see, but you see beyond.
You see money, but you see tests also
coming with that money.
You see an affliction, but you see
bounties coming
behind that affliction.
So that's a reflective,
contemplative,
deep look.
He says, don't let him look like that.
He says, look. Well well, how should we
let him use his eyes? He says, for
amusement,
for fun,
and for desires.
Let him look at the Haram.
Let him look at the Haram.
Let him just run after the Haram.
Okay. And then after his desires, what else?
He says just bombard him with entertainment.
Let him watch a lot of entertainment,
a lot of basketball,
a lot of football,
a lot of,
sports, a lot.
And then you're done with that. You're tired,
a lot of games.
Just let him just let him watch that
all the time because then this is a
very superficial,
very superficial
engagement.
Let them watch a lot of TV,
movies,
series,
plays,
concerts. Let them watch a lot of this.
There's no place for
a contemplation then.
Right?
That area
is already crowded.
Then he says even if right,
he kind of manages to get something reflectively,
looks at the Quran once,
is it make sure that you corrupt all
of this and weaken it, really weaken it
by a lot of desires, by a lot
of by a lot of entertainment, by a
lot of distractions.
So his heart is not available. His eyes
are not available. He's not used to reflective
and contemplative
observations.
Whereas the person who wants to Allah says,
Yes. Allah says travel to this earth and
look.
What was the aftermath and the consequence
of
the disbelievers?
Look at them. That is reflective.
But if a person, when they travel, what
they want to do is what? They just
want to simply go sightseeing
and they want to shop
and
so it's what this is what? All entertainment,
which in itself
may be okay
in proportion.
But when you exaggerate it, what happens?
When it dominates, what happens? It becomes
very problematic,
because it dominates your head and dominates your
heart and dominates your eyes. Right? So here
you understand
a lot of halal
is a problem or not.
It is.
Excessive halal.
It's halal, but it's excessive until it crowds
out
the space for
what Allah loves,
then it becomes what? A problem.
Right?
I mean
playing with your kids
is wonderful, right?
But delaying the salah because you're playing with
your kids,
that's a problem.
Right?
Sleeping, is it
halal or hamal?
Halal.
But if you sleep and then you miss
your salah,
so too much of a halal that opposes
what Allah loves becomes a problem. Right?
So
that is what he's saying. Right?
That you have to use your eyes in
ways that Allah Azzawajal wants from you, and
when they are blinded with desire, you're unable
to do that. He continues,
he says concentrate on that outpost of the
eye because you're gonna get what you want
from that guy through it.
Forgases, he says, I have not ruined
the children of Adam with something greater than
that look,
the wrong look, the wayward look.
He says it's with that look that I
will sow the seed of desire in his
heart,
and I will continue to
water it
with the with the water of
hope,
longing for that thing. You can get it.
You should get it. I keep watering it
with that, and I continue to
promise him
and push him to it
until he has the strongest desire to commit
that this, and when that happens,
he leaves the isma. He leaves Allah's protection,
and he commits that sin.
So he's telling you here about the progression
of
sin. What does it begin with?
He says with a look.
And we can take it a step back,
and we can say it can also begin
with a thought.
So the process can begin with a thought
and then a look or a look
before a thought. You don't want you weren't
thinking about that thing,
but then you saw
it. And then you didn't turn away, you
kept looking.
So he says, by that look, I planted
in his heart
the desire for it,
and now the process does not stop. He
says, now I continue to water it just
like a plant,
growing growing steadily
with what hope that you're gonna get this.
You should get this. Work towards it. This
is beautiful.
So he advertises it.
Until you have a solid desire to commit
that thing, and then you withdraw
from Allah's protection, and you commit that thing,
right?
So that tells you that if you want
to protect yourself from the shaitan,
the eyes
are fundamental.
You have to protect it,
And these protections include 2 things. 1,
the absolute
strict haram.
The absolute strict haram, you stay away from
it. Whenever you look at it, whenever you
see it,
by mistake, let's say, you turn away from
it immediately. And you ask Allah for forgiveness.
And you ask Allah for protection so that
that image
is not printed in your heart.
Right?
And
what I said,
that image is not printed in your heart,
because sometimes
we will say to ourselves,
what's the harm if I look? It's just
a look.
I'm not gonna do anything.
Right?
Just a look. Just once.
And I'll stop.
And sometimes
that works.
You look and then
yeah. We think about it, but then you
forget about it. It can happen.
But sometimes, and you don't know when,
once you look at that thing, it doesn't
leave your head.
Right?
It does not leave your head.
It's like an infection,
and some of them are really severe.
Like the image of that woman that you
looked at
just refused, stubborn, does not leave your head.
And the shaitan keeps coming back with that
image, back and again and again and again
and again.
Right?
And it's hard to get rid of it.
And then you say to yourself, I wish
I didn't look.
It was much easier not to.
So you do not know your tolerance,
what things that will be easy to let
go of and what things will be very
very difficult.
Right?
Just like any kind of haram, because you
say to yourself, like,
someone can, you know,
take soft drugs.
Like marijuana.
I say a lot of people take marijuana.
What's going to happen? Right?
For some people, yeah,
you take it,
and, yeah, you may just recover from it,
just like a lot of people do. For
some people, and you don't know if you're
that person or not, you take it and
it develops into a psychosis.
Right?
You know, you go almost insane because of
it. And you don't know if that's you
or not.
You don't know, and you don't know if
that's going to happen the first time or
the second time, but for some people actually,
and they develop psychosis
because of it. And it's hard to let
go of it.
Paranoia, anxiety, it's hard to let go of
it.
So that's that's your reply to the shaitan
when he comes, oh, what's the harm? It's
just like a small thing and then ask
Allah for forgiveness and say, no. You don't
know. So we said 2 things of how
you should preserve your eyes. 1 is
this thing that is strictly haram. You stay
away from it.
Now, if the shaitan finds you the second
thing that you should avoid with your eyes.
If the shaitan finds that, hey, he's kinda
smart enough to avoid that,
I'll get him through the halal,
the excessive halal,
the things that we talked about here. Right?
He says, what does he like?
He likes cars, let's say.
Expensive cars.
Okay. Start looking at those. The shaitan will
be happy with you just looking at that.
So you think, why
would that leads to?
Because when you start looking at those expensive
cars or expensive bags or expensive sneakers,
a lot. Right? That's what that's pure dunya.
So if you want it,
your heart is attached to it,
then you need a lot of money to
buy it. And he keeps telling you, get
money, you need to earn this, you need
to buy this, you need to enjoy that.
And he, if he's able to hook you
like this, then that could slowly, gradually take
you to the Haram.
Because you need money. How are you gonna
get money? Is halal money easy?
No, it isn't.
So if you really want that,
you may actually
take from the Haram to get it.
And then, of course, these things from the
dunya
are not they don't exist they do not
exist
purely
separate
from other haram.
If you're looking at anything expensive,
right next to it, isn't there something haram?
A model is standing, right, right next to
that bag, that those shoes, that car.
If you're really into car, how are you
gonna escape models
standing right next to them?
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that preys on you,
and on your vulnerabilities
and on your shahwa, on what you desire.
So he knows if I get him here,
excessive halal, too much of it, which he
doesn't need, too much of the dunya, I'll
get
him on the other side.
So that's why you have to ask yourself,
if this is too much,
do I need it?
If I don't need it, why should I
waste my eyes on it, my attention on
it? Right.
So
so hala'a with the Haram and also
the Mubah
that is excessive. And Allah, azzawajal, you know,
he does say that to his Prophet alaihi
salatu wasalam,
He says do not gaze at, extend your
eyes
to look at what we have given pairs
of them or groups of them of the
beauty of this life
as a test for them.
Right?
So
that requires discipline.
What what is the the practice of this
ayah?
You pass by a palace.
Do you look at it or not?
Right.
It says if you say I want to
look at it, he says, but didn't Allah
tell his prophet alayhis salatu wasalam, don't look
at the beauty of this life that we've
given to them to test them with it.
He, like, asked them, don't look at what
they have of that duniya.
So somebody just bought a fancy new house,
and he's showing you that online.
Should you look at it? Do you need
to look at it? Or do you need
to preserve your eyes and your heart so
that it's not attracted to it?
And that is really
high fiqh,
developed advanced fiqh.
Right?
So if you know about it, at least
I want you to know about it,
and tell others about it because we're really
not aware of this, of restricting their eyes.
Anyway,
so he continues and he says, falatuhumilu,
he says, don't ignore it
and corrupt it as much as you can.
Well, how we know alayhi umra. He says,
you know, and kind of
belittle the effect of that look, and he
say
and bin al Qayyim here is going to
describe
things
that were more prevalent in his time,
but it's
beneficial
to understand them nonetheless.
He says, what is the,
harm
or the significance
of a look that will compel you to
glorify Allah
and contemplate his
wonderful, wondrous creation.
And the beauty of this image that was
created
for you to
understand by it,
the beauty of Allah Azza wa Jal. Allah
Azza wa Jal created those eyes for a
reason,
and he did not create that image for
it to be
concealed. What he means by this, if you
did not get what he's saying,
is that some people at that time
would
listen to the whispers of the shaitan who
will say
at any
beautiful image
that they see, the image of a woman,
the image of a man, the image of
anything, He says even if it's haram, even
if they are lusting after that thing that
they're looking at, even if it's something that
shouldn't be looked at looked at as we
described. They'll say Allah, azzawajal, created your eyes
to look and created this image
to remind you of Allah a za'udal. So
even if you're looking at a beautiful woman,
that beautiful woman is reminding you of the
beauty of Allah a za'udal. Why should you
deprive yourself from looking? Right? Why should you
so that's the devil's deception. Right? Like, anything
beautiful, even if it is sinful, is supposed
actually to remind you of Allah, so don't
deprive yourself of the beauty of Allah that
is there reflected in the beauty of this
woman or the beauty of this or beauty
of that. We say if you're looking at
scenery, if you're looking at the sunrise,
a sundown, yeah.
If you're looking at mountains and all of
that remind you
again reflectively of Allah as a witness, we
say yes.
That is a reflection. That is a consequence
of the beauty of Allah because Allah made
it, but you don't look at the Haram
and you say, I'm looking at that woman
as an act of worship.
Right? Now who are you fooling?
But some people
fooled themselves.
They actually believed it. They fooled themselves
by believing that looking at this woman,
right, and and that beautiful woman is an
act of Ibadah.
Right? Because why? Because I'm seeing Allah.
Right? Anyway.
And now he says, now some people took
it even more. And again, this is something
that was then
much more than it is today, and I
don't know if it is there today. You
have to tell me if if in some
circles people
believe this, but I hope that they don't.
Khala. And if you find this person to
be foolish,
feeble minded,
tell him
he says this image that you see is
a manifestation
of Allah Azzawajal
so invite him to believe in the unity
between
the divine and his creation
meaning Allah Azzawajal Not only not only is
this image a reflection of Allah's beauty, no
Allah is in it.
Allah is in it. The divine is in
it. Right? That's he says, alitihad,
that the divine has united with his creation.
Alright. Fa'ilam yakbal, he says if he does
not accept, falqawlubil hulu ril
he says if he does not accept this,
the divine has mixed
with this person until they are 1,
then convince him to accept something,
related
that might be seem less severe, but it's
actually severe, which is what? That there's an
incarnation.
God is incarnated
or incarnate in this human being.
Right? He is in that human being.
The divine, he's in that human being. Whether
he's saying it is Am,
general or khas,
only this person or that person. So you
believe how or you know how the Christians
say about
Isa, alayhis salam,
that he is the son of God,
or part of that belief that they have
about him is that God
came into Esau,
came into Jesus. Right?
Different varying beliefs that they have, but one
of them is that God came into Jesus.
It's the same belief,
but here they expand
it to mean
a lot of people. This person and that
person and that person. So all of them
have the divine in them. He says, and
do not be satisfied until he believes this,
and he becomes then one of the brethren
of the Christians.
He becomes
like the Christians,
but the Christians restricted to Jesus, son of
Mary, alaihis salam,
but he will believe it about this sheikh
and that sheikh and this person and that
person.
Khala. And here,
kind of an important point. He says He
says when that happens, when he believed believes
this,
It says when he is at that stage,
command him to be chaste,
and to
be be away from sin,
and command him to worship and to have
abstinence from the dunya, to have zuhud in
the
and he says and hook through him, deceive
by him the ignorant.
Fahada min aqarabi khulafa iwajundi
balanaminjundihi
waawani. He says this person
will become one of my greatest helpers. No.
In fact, I am one of his
helpers. He had become a grand,
shaitan.
So it's interesting what
the transformation that that person will undergo
with the help of the shaitan. He says
when he starts believing
these things,
that it's possible for Allah to be in
a human being,
okay,
and he could start believing that about himself,
He says, now command him to be
devout.
Have you heard that before?
The Shaytan
asking,
commanding,
facilitating
for a person to be righteous?
No. He said, command him to be chaste.
So you'll find that person
remembering Allah a lot. You won't find it
difficult.
He doesn't want the duniya.
Right? He says, muruhu bizaha yambizaha, meaning make
him make him zahid.
So don't don't make dunya attractive to him.
She will find him sufficed with little things
in life, remembers Allah a lot, prays a
lot,
reads the Quran a lot.
Why?
Why why is he finding it easy?
Shaitan is not blocking him. Why isn't the
shaitan blocking him?
Because people, when they see him, they'll say
that he's what?
Righteous. He's willing.
So they'll follow him.
They will not look at what he believes.
They will look at what he's doing.
He says, that's how I
mislead people,
with that fake righteousness.
So it's insufficient for you to look at
what a person is doing
and think that
he's beloved to Allah Azzawajal basically because of
it. Remember before when we said that it
is
insufficient,
and wrong for you to look at what
a person performs in terms of karamat?
I don't know when we mentioned this.
If a person, you know, has a karama,
he walks on water.
Is that sufficient for you to understand or
believe that he's aware of Allah azza wa
jal? She says no.
Not until you examine what?
Examine what?
What he believes.
Is he upon the sunnah of the prophet
alaihis salatu wassalam or not?
So if he's deviant, it doesn't matter if
he flies in the air. It doesn't really
matter.
Otherwise, if that impresses you,
get ready
to follow Adduljal.
You with me?
Just like get ready from now. Right? He
says, once Adduljal is there, I'm following him.
Why? Because that impresses me.
If somebody can fly,
hey, I'm with you.
If somebody can, you know, magically
reveal food
out of nowhere to me, for me,
I'll follow him.
If you are that gullible,
call us, get ready to follow a dajjal.
Why?
Why fight him?
But if you know better, you'll say, no,
I'm not going to be fooled by it
until I find out
if this person is pleasing to Allah or
not. If he's pleasing to Allah, then this
is a Quran.
If he's displeasing to Allah, that's from the
shaytan.
Because the jinn can do that. The jinn
can carry you. You could fly, you can
steal food and can bring it to you.
That's nothing special.
Right? So if you find a person very
devout,
very devout,
Prayer,
salah,
fasting,
doesn't own much.
That is not supposed to impress you until
you know whether he's upon the sunnah or
not.
And if he's upon the sunnah, you follow.
And if he's not, not.
By the way, one of the ways that
and as they've recorded
in the books
based on
experience
and
previous plans,
some of the esoterics,
right,
Albauthaniyah,
they call them the Esoterics,
who exhibit Islam,
but they hide disbelief just like that. Okay.
Like for instance, you know, similar to the
Isma'i's,
right, and the dawah of the isma'eels,
the way that they were able to spread
it
and they had a manual,
right,
to help them with that, is they would
go to a place
where people are just average.
One person will go there
and spend time with them, and he'll be
as devout as possible
until they fall in love with him,
and they admire him
and they wanna learn from him.
And when he has that, he starts
gradually
revealing these things to them, 1 by 1,
until they eventually accept it all, and that's
how it spreads.
Right? So it's a tried and proven method,
and the shaitan knows very well about it,
and the shaitan is telling Abu Nqayim is
telling you this is how it proceeds.
So if you are finding it difficult to
worship Allah Azzawajal, how come this person worships
Allah so much? He says look at that
belief that they have. So don't be easily
fooled. Right? Don't be easily fooled.
Then he moves on and he now talks
about Thaghrul Udun, about the ear, that outpost
of the ear. So this is how you're
supposed to protect the eyes. This is how
you're supposed to protect the ears.
Khalah, then you block the outpost of the
ear,
that anything
should enter there that would corrupt what you
want to do.
So make sure that you
do not let anything come in except falsehood.
Fa'inahu.
It's interesting now.
Fa'inahu
kafifun alan nafsi
tastahlihi
or testajmilo.
He says, this falsehood
is light upon the self.
It's sweet to it, and it's beautiful.
Right?
And choose the best of
phrases or lyrics for him, the thing that
is gonna
pull him to you,
and mix it with what the self desires,
and then throw that word to him.
If you find that he's attracted to it,
he likes it,
keep bombarding him and sending words like that,
Whenever you find him liking something, send him
more of it.
So he's saying here,
as you were able to corrupt him through
his eyes, now try through the ears.
Now how do you do it through the
ears? He says with falsehood. He says there's
something about falsehood
that the nafs because the nafs loves the
world. Right?
So he says, this falsehood, kafi'i,
light
for that soul,
And it is sweet and beautiful.
So if someone were to tell you, right,
and it doesn't have to be,
haram, by the way. Right? It's just from
the dunya.
Do you want to go out and eat
and drink halal? But go out drink and
eat or go to Isha.
What is light?
What is easy?
What is nice?
What is beautiful?
Which one?
He says Asia. Okay. Alright. Alright.
Mushro is easy going
out, eating, drinking,
having fun. Again, I'm just saying halal.
He says that's dunya, but it's easy to
do. And when you do it, you're not
gonna mind how much money you spend
or how much time.
Right?
But if you were to come to Isha,
you'll count the minutes.
Oh, look how much time wasted
coming in, going back, the car, the mileage
on it, the gas.
Right? You're counting every penny,
right?
And when I go to the masjid they
keep asking me for sadaqa, $5 here, $10
there, oh my God, am I made of
money?
Even though if we were to go out,
we'll be giving tips left and right, we'll
be buying the sandwich and that drink, we'll
be
spending and finishing 30, $40,
you're not thinking
about it. So how is it that this
is so light and easy
and that it's so hard?
Like,
just just your own experience. Right? You don't
have to believe anything I'm telling you. Your
own experience. How is it that and keep
asking yourself whenever this happens, how is it
that? Because that is very interesting. How come
that this is easy and that's hard?
Because if you want a quantitative a quantitative
analysis,
I spent more dollars here than here.
I wasted more time here than here. How
is it that this doesn't bother me, but
this bothers me?
Who is there
to make this hard?
Right?
So you understand first that there's a shaitan
behind it, but also there is a self
just simply likes these things
and is not used to the other.
Right?
So he's saying here, choose the best of
words,
the best of lyrics, things that are wrong,
and try it.
And if he likes this, give him more
of it. Right?
He says, that's the plan.
And beware that anything
will enter through that outpost
from the words of Allah or the prophet
or any good advice. Don't let it come
into his ear.
And if it happens,
stand
between it and him thinking about it, contemplating
it, and learning lesson from it by allowing
the opposite to enter
or by exaggerating
this and saying,
that's too difficult.
These things, like if you the Quran
and the sunnah and doing the right thing,
he say that is too difficult. It's too
heavy to carry.
It's too hard for you to carry it
at this moment,
or why do you want to bother
doing this?
Because if you want to do the right
thing, a lot of people will oppose you
and will turn against you. And people don't
like this. Do you want to be the
religious
guy?
Do you want to be that religious guy
among your friends
in the neighborhood?
Yeah. People will look down on you. They
don't want this for themselves. You will lose
friendship, you will lose people.
It's heavy. You want to tell them Allah
said and the Prophet said, people don't like
that. What do people like? He says
people like other things, so you should occupy
yourself with what people like.
If people like strange strange things, don't talk
to them about strange things, controversial things, or
weird things that they have not heard before,
or anything that is attracted attractive to them
as long as it has customers. Right? Wa'amalhaqqoo.
But as for the truth, it's abandoned.
People don't like it anymore.
It's as if
you preach the truth, carry the truth, people
will become your enemy,
and
it's it's not worth your time.
Right? He says, so the shaitan tries to
kinda
whisper all these things to you.
So he says, fatookhiloonalbatilalahi
vikul yakalibin yakbalo
wayhifu'alai.
So he says, you will put this falsehood
in whatever mold
he will most like,
he will be most accepting of,
and he will put
the truth in any mold
that he will hate.
He can wrap it. So this is falsehood.
Maybe as it as it is, he may
not take it. He says wrap
it, advertise it in a way
that he will like it.
How about the truth? He says advertise it
in a way wrap it in a way
that he will dislike it.
So this is how you you're supposed to
deceive him,
by
camouflaging,
okay, by obscuring
the reality of that thing.
And if you remember the hadith of the
prophet alaihi salatu wasalam, he says
hellfire is surrounded with desires,
and heaven is surrounded with al makari,
difficulties,
hateful things. So the wrap of hellfire
is attractive or not?
The wrapping,
Attractive.
Everybody wants to open, right, and go in.
So that's the wrapping. It's very attractive
and it has very good PR
very good PR.
So that's why it has a lot of
customers.
Right?
Heaven, on the other hand, the wrapping is
unattractive.
All the things I need to avoid and
all the things that I need to do
and all the things I need to sacrifice,
that's why,
thus he says, the packaging matters.
So, of course, you need to
remove that packaging for yourself and people.
And you go beyond what the shaydahn is
preaching and is telling you, and you say,
that's the wrong package. This is not what
falsehood is. This is everything wrong with it.
And that's not the reality of righteousness. This
is everything that is right with it.
And you have to do that for yourself
and you have to do that for people
because this is what dua is. Otherwise the
shaitan wins.
Right? Alwaidashheet
and taa'alifadarik, he says we want to see
examples of this and how this is
happening.
He look at their brethren
from
the shayateen ul ins,
from the devils,
human devils. Look at what the human devils
are doing if you want to understand
how they package things wrongly. So he says,
he
says, see how they
package
commanding
what is good, speaking the truth, and speaking
against evil.
They put it in the mold of being
nosy
and busybody,
and following people's mistakes,
and seeking
what you cannot tolerate of
backlash
or criticism
or affliction,
and you're creating fitna among people.
He says that's the package.
That is as long as you're quiet,
people are not gonna bother you.
But if you start saying, hey. This is
right. It should be done.
This is wrong. It should not be done.
Why are you doing this? You should be
doing that. And he says and you're doing
it, we're assuming, with wisdom and appropriately.
There's nothing wrong with
it. He is still the shaitan is still
gonna try to stop you by, what,
convincing people, having them see that, presenting it
as what? He says this person is nosy.
He's just
interfering in people's lives. This is their private
lives. This is their choices.
Why is he interfering?
Allah, everyone is responsible before
his own creator.
Right?
You're not gonna put me in heaven. You're
not gonna put me in *. Leave me
to my creator, they will say. Right?
Why are you interfering in my own private
affairs?
So
you become the wrongdoer,
not them.
So that's 1.
Or
why are you following people's mistakes?
Aren't you worried about your own mistakes?
And the issue here is not that I'm
not worried about my mistakes, but there's a
mistake
and someone should say something about it. They
say, oh, okay. Maybe you're envious
of so and so. That's why you're saying
these things.
Maybe it's a personal attack.
And I'm not saying that sometimes it could
be envy. It could be personal attack, but
every time you see someone critical of another,
you say it's envy and it's a personal
attack.
Right?
So that's another package, right?
Or you're spreading fitna.
And subhanAllah, if spreading the truth is spreading
fitna, then what
is fitna and what is the truth then?
So again, the packaging of the shaitaan
is very crafty. Qalaawiyukhrijuna.
And now he is going to
talk about how they
subvert,
the truth.
Now the shaitan does this, but he's gonna
focus on aqidah
now.
So if this is a bit difficult, don't
worry about it because the main message has
been conveyed. Right?
But still, I wanna explain what he is
saying.
But if you find it, oh, what is
this?
I'm not really getting this. Don't worry about
it. Okay? Because it's a bit complex,
but it's not kind of essential to understanding
what he's trying to say. Kharah, wayuhridunatibaas
sunnah, he says, and then they will
package following the sunnah
and accepting the description of Allah, subhanahu wa
ta'ala, as he described himself.
And as Allah as and as the prophet,
sallallahu alaihi wa sallam, has described himself, they
will package this to turn our people away
from it, fiqalabitesimiatashbihiwattakif,
in that you are,
ascribing a body to the Creator
and you are likening him to his creation
and you're giving him a shape.
So if you say that Allah, for
instance, you know, has 2 eyes, Allah
has a hand. If you say these things
as the Quran and the Sunnah say this,
they'll start repackaging this and say, hey, hey,
stop. What are you saying? Do you say
that Allah, azzawajal, has a shape like a
human shape? Do you say that he's a
body?
Of course not.
But for them to dismiss this,
they pretend that that's what you're saying
and it isn't.
And he says,
They say they when you say that Allah
Azzadil is above his throne, above his all
of his creation
up there, they say, oh, you're limiting Allah
in a space.
They call it tahayusa.
Right? And it's not. You're not limiting Allah
Azar to a space. You're saying he's
beyond space. He's above all space because all
space is created.
Makan,
right? Space is created.
Allah is above all of it,
above all of His creation.
But where is Allah? He always point up,
but they say no, no, no.
If you do that, you're not ascribing space
to Allah
And he says, and they call
his descent to the lowest sky and him
saying, who will ask me and I will
give him? That's movement and relocation.
And again, these words you say movement, relocation,
limiting to a space. Is this in the
Quran and the Sunnah?
These words?
He says no. So why are you using
them?
Why are you using them?
Only use whatever Allah used.
Only
use out of respect.
Do I call you by a name other
than the name that you gave me?
Do I just make up names for you?
Nicknames left and right?
Do I decide that you're living in a
different place?
Married to a different person? Do I decide?
He says no. So if Allah, azza, told
us things about him,
am I free to use any other word
that I like just to describe Allah?
Why?
Use the words that Allah used.
Right? Use the words that Allah
used. That's respect.
When you say, oh, you mean by it
this and you mean by that, I mean
by it what Allah meant by it. That
we affirm it and at the same time
we negate any
resemblance
between Allah and His creation.
Nothing is like unto him. Right?
So he says, and they also describe whatever
Allah described himself with, of having a hand
and a face, they say these are limbs
and body parts.
Again, we say no, they're not limbs and
body parts.
If we say that Allah has a face,
is it a human face?
No.
If you say that Allah has a hand,
Allah created Adam 2 with his 2 hands.
Are these 2 hands?
No.
What what do they look like?
They say, describe Allah Azadil to me so
I would tell you what his hands look
like.
You understand?
What does Allah look like?
You say, I don't know.
Right?
You say, Then we don't know.
But we say what Allah said about Himself.
We say, we assert what Allah said about
Himself.
We don't go beyond it.
We don't go beyond it. And that's easy.
And that is easy.
Right? And that's close to the fitrah.
Close to the fitra.
Because Allah
spoke in the Quran with a language that
the philosopher and the Bedouin, the literate and
the illiterate, are able to understand.
Right or wrong?
And the prophet, alayhis salatu wa sallam, when
he would speak, he would be speaking to
Bedouins,
had no formal education of any kind.
And they wanna listen or they are gonna
listen to him and then go back
to their people.
See what he's saying, alaihis salaahu alaihi wa
sallahu alaihi wa sallam, was not mysterious.
You know how would the philosophers speak?
They say one thing but they mean another,
and you need to sit and listen to
expanded explanation of everything that they were saying.
It's just too complex.
You don't find that.
Quran is deep,
but it's not hard to understand.
Right?
It's deep, but not hard to understand. The
sunnah is deep, but it's not hard to
understand.
So when the Allah when the Allah is
talking about himself, it's plain and simple. This
is what it is.
When the prophet
alaihis salatu wasalam is talking about Allah is
pure and simple, this is what it is.
Right?
So he says that they,
mislead
the ignorant and those with little insight, that
if you affirm these attributes of Allah, Azzawajal,
that you somehow
require all the other bad consequences that we
talked about, and we say that they are
not. And they say that, no, Atateel. They
say
when when we negate
all of these attributes
about Allah azza wa jal, we're exonerating
him.
But in fact you are negating these qualities
until Allah, azza, will become almost like a
nothing.
So if Allah does not speak,
right, because there are other things here, he
says,
they
will call
what he does,
These are new actions.
Hawadith are usually what a created being will
do.
Again, if this is too complicated and it's
too late, that's fine. And just kinda let
this go. But if you're you're up and
you're listening and you understand, then that's good.
They'll say, for instance, and this is kind
of the philosophers, and who, by the way,
who is he responding to here? Who do
or the people who are saying these things?
These are the Muertazila.
Right? The people of Il Mun Kalama, Muertazila,
and then al shayaa almaturidiyah.
They all say these things. Okay? The Muertazila
are non existent today, but Lashara al Maturidiyah,
they are,
you
know, they're alive and well, but they will
say these things. They will say that Allah
does not speak.
Allah doesn't speak. You say why? Because if
he speaks, he's like a created thing,
and he cannot not be doing something and
then do it.
Right? Like he cannot be silent and then
speak and then be silent. No. That's a
created being. So you say no, Allah doesn't
speak. So all what you hear in the
Quran and the sunnah that Allah is saying,
you say no that's that's just a figure
of speech.
A figure of speech.
Allah will create that
speech somewhere, but he doesn't speak.
Right?
So that's where it comes from.
Kind of using logic. So you say, no.
The actions of Allah that you're talking about,
that Allah will come down and he will
say to his,
to people, who will ask me so I
can forgive him? He says, no. Allah doesn't
do this.
Right? But the Prophet just wanted to convey
a message,
but none of this thing actually happens.
He says, and then also his attributes aread
incidental or, you know,
an attributes that
again
are the feature of
the created beings.
And it's not supposed to be for Allah
azza wa jin. So they negate a lot
of the attributes of Allah a zawjal. And
they will say we're exonerating Allah and elevating
him, but this is Ta'teel.
So if Allah
does not speak, does not see, does not
hear, then what what do you end up
with?
A nothing.
Right? You end up with a nothing.
So
perhaps the last thing insha'Allah will say about
this, he says, kala ta'ala, he says, Allah
Azzawajal said,
It says Allah says,
and so we have made
or appointed
for every prophet an enemy from the devils
of humans and jinn. They inspire each other
with decorated speech to the loot people.
Khadasou he
named
it decorated,
and it is false
because its person or its companions
decorated decorates it and beautifies it as much
as he can, and he throws it to
the ear of the deluded so that he
will be deluded with it.
Right?
What does this ayam mean and why did
he bring it?
Allah is saying here,
so as
other prophets were tested with enemies,
so we are also testing you, oh Muhammad,
alayhis salatu wasalam, with enemies as well. So
it's it's it's a common
occurrence,
common sunnah.
So each prophet will have enemies from the
humans
and from jinn.
They inspire each other. They talk to each
other. Zukhurufalqawli,
decorated speech, ururah, to delude people.
He said, Ibn Qayyim, he called it
decorated
beautified speech
because when they speak, they don't just simply
speak, they decorate it. They beautify it. They
adorn it so that it be accepted.
And that's why it becomes deluding.
That's why people accept it.
That's why they're misguided.
Because if he were to give it to
you as it is,
you will not take it. Falsehood as falsehood
is unacceptable.
Right? Worship this stone.
Am I crazy?
A stone? Why?
But if you decorate it
and if you deceive,
then they're likely to accept it. So he
says the devils, when they talk,
the devils from the jinn and the devils
from the inns, people, when they talk,
they talk beautifully,
convincingly.
They're very eloquent.
They choose the right words.
They know how to connect with you emotionally.
So again here,
the same thing we we talked about. What
is the thing that is gonna impress you?
If someone's speech simply impresses you just because
he is eloquent,
he knows how to talk,
she now accept what he says,
then I can be ready to follow Adjall.
It's not form, it's what substance.
Right? Musa had an impediment in his tongue
when he was speaking.
Right?
Very eloquent. He's a prophet, but still an
impediment.
Perhaps to tell you something about don't be
impressed by the tongue of so and so
or the eloquence and so and so until
you see what is it that they are
saying.
And if they are saying or speaking the
truth, accept it even if they are not
eloquent.
And if what they're saying is false,
you're in the season now of kind of
political campaigns. Right?
If you follow, not that you should,
but if you want to understand how people
are lied to
and people are manipulated,
listen.
How people are repackaged
and how people are deceived into believing that
this person who a few days ago was
nothing now is a savior.
If you want to understand
how people are being lied to,
just
reflectively
listen,
how much they lie,
and how people accept those lies.
So, here he's saying these are going to
be beautified,
so don't
be fooled by it.
So, he's saying that
at the end, he says the shaitan is
there blocking
anything useful to come into the heart of
the child of Adam through the ear. And
next week, insha'Allah, we'll we'll talk about the
tongue, biinnillah, azza wa jal.
Let me know, insha'Allah, if you have
questions.
I do have a couple of questions.
If you don't, I can just proceed with
mine, In sha
Allah.
Okay. That's good. Okay. And the fact
that kids you have shaped on
trying to block
No. Hearing the truth? No.
So the question is that how do we
protect ourselves
from the shaitan
trying to corrupt the truth when we see
it or hear it?
And of course, if we give him
power over those outposts,
over those locations for him to take control,
or almost full control,
then he will do that corruption.
Hardly anything will pass,
and if it passes, he will make sure
that it has no effect.
I mean, you will read the Quran, but
you're thinking about something else. You'll do dhikr,
but you're thinking about something else. It leaves
no mark on the heart, then you'll keep
doing all the bad things that you are
doing, so it does not really affect.
So what you want to do is not
to vacate it,
meaning fight him
for
the
position,
for that position. Who is gonna occupy it?
You or him?
So the more that you
turn away from the Haram, turn away from
whatever pleases the shaitan and displeases Allah, you
turn away from it,
you're moving him further and further away from
full control over that outpost,
and you're taking control over it.
So if you send the truth, more of
the truth in, that weakens him.
So
more of the Quran,
more of dhikr,
not just a little bit, but a lot.
But because you're fighting
just like
any any kind of,
stationed
army,
sending 1 or 2 soldiers is not enough.
You have to send more
until he's removed from that position. So more
of the Quran,
he's weakened. More of the hadith, more of
dhikr, more of dua, and you keep pushing
and pushing
and pushing until he vacates and he leaves.
And then you have greater control or you
have full control again, and only then will
you be able to save yourself from him.
He's gonna keep trying, and you're gonna keep
trying.
And sometimes he'll win, and sometimes you will
win. And that is your jihad.
But what you want to do is that
you want to be have a greater winning
streak than a losing streak.
Win more than lose.
So, yes, he has control, but it does
not mean that he has full control.
Shaitan at the same time, right,
is with the help of Allah Azzawajal weak.
You say, a'ud bullaaminash shaitan ar Rajeem when
you want to read the Quran, and what
does he do?
Khanas.
He retreats.
But you have to mean it. You have
to want it. What does it mean?
That's your homework.
What does a'udhu billam na shaytan ra jeen
mean? Go and Google it. Right?
Find it. So you have to mean it.
So when you say it,
Allah comes to your protection. Then you have
space,
and now you're reading, and now you're thinking,
And so
you keep doing that, and you keep asking
Allah, azza wa jal, to liberate your eyes
and liberate your ears. And whenever you hear
something
wrong or see something wrong, you say, no,
I don't want to pollute to these gifts
of Allah azzawajal,
then
then you'll have an upper hand. But if
you let yourself go, you open yourself to
a diet of whatever
I will see,
it's just walking
in your neighborhood,
you know,
down the street here or down the street
there. Whatever comes to your way, I'll see
it.
Whatever comes to my to me, I'll hear
it. If you do that, then you're contaminating
your heart.
So it's just like a diet.
You're responsible
for your own
food that is feeding your heart, just like
you're responsible
for the food that goes into your stomach.
Okay.
I have a question. I mean, I received
it before. I can answer that, Insha'Allah.
So the question was when we talked about,
if you remember, we talked
about sins and their consequences.
Right? Remember?
And someone asked, he says, if I repent
from this sin, will Allah also save me
from its consequences as well?
And we said yes.
I said yes. If Allah forgives the sin,
the consequences also
forgiven
and Allah protects you from it. And we
talked about the consequence of sin, mean loss
of Barakah, right? And, you know, weakness in
the self, weakness in iman,
turmoil in the family. We talked about, you
know, several of the effects of sin. So
the question here was that how about
Adam when he sinned, and what was his
sin?
He ate from
the tree,
and he was removed from Jannah.
He repented. Why didn't Allah Azzawajal
forgive
not only this sin but the consequence of
this sin itself?
So a couple of things here to say
about that. First of all, is that Allah
Azzawajal had written
that Adam is going to be removed from
Jannah and will descend to this earth based
on that sin. So this is already written.
Right?
The other thing
is that, and this this,
tradition you will find
in Ibn Kathir,
under the eye in Surat Al Bara'al
Adam received
words or sentences from Allah, and Allah accepted
his repentance.
That is when Adam sinned and Allah removed
him from Jannah, Adam asked Allah a zudil,
and this is authentic all the way to
Ibn Abbas radiallahu an.
Adam asked Allah, azzudil, he says, yeah, Allah,
did you not create me with your hand?
He said, yes. He says, yeah, Allah, did
you not blow in me
your spirit, meaning the spirit that you created?
I'm the first person
whom this happened to. He said yes. He
says, you Allah, did I not sneeze
and you said you're hamook Allah
to me? That's authentic in another hadith.
He said yes.
He says, yeah, Allah, if I repent and
do good,
will you accept my repentance and take me
back to heaven? He said yes.
So Allah,
that is the ayah or Allah has been
revealed
This is the first sin,
the very first sin.
Now did Adam
know how to repent?
No.
Right?
So he was taught how to repent by
Allah
because it's the very first
sin.
So what do you say? Is it forgiven
and all of that?
Adam learned about it when he asked Allah
Azza wa Jal, but when he sinned,
Allah, azzawajal, said you need to exit from
this jannah.
So this is why the consequence
of that sin is not tied to that
repentance cause the consequence happened already
before that repentance.
And Allah has written that, but also to
keep in mind something that is kinda good
to keep in mind. When we say that
if you sin and there's a consequence to
that sin, if Allah accepts that repentance, you
are saved from the consequence.
That is if Allah, azza wa Jal, accepts
that repentance.
If Allah accepts that repentance.
Now we say on the one hand, if
you repent,
Allah will forgive your sin.
Why? Because we know that Allah is the
most generous
and he will not turn away anybody's repentance,
so the issue is not there.
Not with Allah azza wa jal. The issue
is with that repentance is it a sufficient
repentance?
Because sometimes the repentance
is not strong enough,
not sufficient enough, not complete enough.
So it doesn't save you from everything
and it doesn't forgive all of the sin.
Right?
So that's why it's important
if you want to be saved from the
consequence of any sin, the only guarantee to
be saved from it is what?
Not to do
it. Not to do it. But maybe if
you do it,
and it has to have to have consequences,
and then you say to yourself, I'm gonna
repent,
but will I be safe from the consequence
or not? Well, depending on whether your repentance
is strong enough, is complete or not.
If it is, Allah will accept it and
he will save you from everything, but if
not,
then you may suffer some of those consequences.
You see the difference?
So that's that's the answer to that question.
I have another one, but insha'Allah, we don't
want to delay your isha bi'ilillah a zwajal.
If you do have questions,
please, send them to me, and I'll make
sure, to answer them next week.