Ali Albarghouthi – The Disease and the Cure #33 The Revealed Punishments Should Scare Us
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AI: Transcript ©
We're still in this section
where Ibnuqayim is
discussing,
let's call it the angelic companionship
that a human has as long as he's
obedient to Allah subhanahu wa ta'ala
and how he loses it or
he would distance
the angel from him
when he strays away and disobeys Allah.
So we're still talking
about that and we're still in that section
and the last thing we talked about
was how,
one of the sahaba, we mentioned it, it
was Abu Bakr radiAllahu anhu,
who
was patient
and patiently
receiving that abuse from this other person,
his words, his insults,
and was not actively defending himself.
And the prophet sallallahu alaihi wa sallam
was beside him
and he was observing and he was not
interfering, alayhi salallahu alaihi wasallam, until Abu Bakr
started to
reply
and give that person some of what he
was giving to him. And the Prophet then
departed
and we understood why that happened.
It was because he mentioned, alayhis salatu wassalam,
that as long as Abu Bakr was quiet
and was patient,
there was an angel who was defending him.
And as soon as he started defending himself,
though that is legitimate, by the way,
but as soon as he started to defend
himself, then that angel left and the shaitan,
took,
took his place
or was present
instead.
So the Prophet sallallahu alaihi wasallam, he said,
I was not gonna
be in a place where the jaitan is
present.
And we mentioned the benefits of that hadith
and if you have questions about it, insha'Allah,
so make sure insha'Allah that you ask at
the conclusion of this
lecture insha'Allah.
He continues now, Ibn Qayyim, illustrating
how the angel
is most beneficial to a human being. So
he said,
He says, if you make du'a
for your brother
in absentia,
meaning when he's not present,
but you're making du'a for him, the angel
will say ameen,
walaqabimitlihi,
and for you as well.
So that is one great benefit
of that dua and the companionship of the
Angel.
So what is the motivation for making dua
for that person?
It's not showing off because he's not gonna
know about it unless you volunteer and come
and tell him, you know, I was making
du'a for you. But otherwise he is not
gonna know about it. So it's not praise,
it's not favor, it's not anything that you
will get back from him. So what is
that motivation? Except the goodwill that you have
towards
him, wishing him the best,
and it's also because you have enough iman
that you want the best for him.
So you're making dua for this person.
So Allah rewards you by what? 1st that
the angel says Amin to your dua.
That in itself
is Ibadah. What you're doing in itself is
an Ibadah. So you have an angel
confirming your request and saying and to you
as well, making du'a for you.
So if you want an angel to make
du'a for you, make du'a for your brothers
and your sisters.
And the more you do, the more the
that the angel will do that for you.
And the greater
your du'a is, the greater that the angel
will ask that Allah will give you.
So there is no stopping you.
Right? So one good way for you to
get more and more from Allah subhanahu wa
ta'ala is for you to remember
your brothers and your sisters, whether you remember
them collectively
or individually.
You say, you Allah, this person, this person,
that person, when you hear that they're going
through some trouble, there's nothing maybe you can
do to help them except du'a for them.
You Allah give them ease. You Allah save
them. You Allah accept their du'a. You Allah.
You Allah. And then you keep enumerating all
the good things that you want Allah to
give them or to save them from, or
you hear that they have received
something good in life.
And especially if you start believing or start
feeling
some envy
Because this life is built on competition.
Right? In order for me to have it
means that a lot of other people
must not have, or if they have it
it means that I don't. So if you
start feeling a little envious
at what someone else may have just
received
immediately make du'a for them that Allah would
bless that.
Allah will protect them from its
harm, Allah Azzawajal would give them even more
and will bless their families and their children
and all of this.
You will feel better, but at the same
time
the angel will say, may you get that
as well. May you get that as well.
So there is nothing more reassuring
than receiving the dua of that angel.
So this is, SubhanAllah, this is a weapon.
This is an asset that every person has,
an angel who can make dua for you.
Right?
So here you don't even have to go
to another human being. You know how when
you notice somebody who you think is pious,
good,
is traveling here, traveling there, going to hut,
going to Umrass, or maybe you will tell
them, please make dua for me.
And maybe they'll remember,
and maybe they won't.
And maybe they'll remember you for a minute.
Right? I'm not assuming the worst, but I'm
saying if you really want someone really good
to make du'a for you, you have them
beside you,
which is the angel. So use that.
Use that.
And it says if he finishes reading al
Fatiha, the angels will say Amin to his
dua.
So again, you are in the Fatiha asking
Allah, Subhanahu Wa Ta'ala, for all the things
you know in the Fatiha.
Guide me to the straight path.
Right?
Etcetera, etcetera, etcetera. And you say Amin, yaniyah
Allah, accept my dua.
Here, Nur Khayim is saying based on a
hadith, he's saying what the angels also say
Amin to your dua.
So look at the strength
of that supplication
that is not just only you,
but somebody else who is an angel saying,
you Allah, give him this.
And that is every time you read al
Fatiha.
And that is based on the hadith of
Rasulullah
alaihi salatu wasalam
where he
said, either.
He says, when the imam says ameen, then
say ameen,
because if your Amin
coincides with the Amin of the angels,
your previous sins will be
forgiven.
Right?
So consider that opportunity, which you get,
right,
in the salah.
At that point also to a common,
mispractice
that Muslims have in their salah,
which is what
when they say Amin.
Right?
Because the prophet alayhi salatu wasallam said in
this hadith, idha ammanal imamu
fa Aminu.
When the imam says Amin,
then say Amin.
So do you say it before the Imam?
No. So what you notice in most masjids,
most masjids,
as soon as the Imam finishes saying,
walabbalim,
before he has taken a breath to say
Amin,
the congregation has already said Amin before.
Right?
Walabalin
a Amin, the imam hasn't said Amin yet.
Whereas in the salah, you're supposed to follow
the imam not precede him.
Do Do you go to a court before
the imam or sujood before the imam? So
you shouldn't say Amin before the imam.
So you shouldn't rush.
So when you say it immediately
after wallah baleen, the angels have not said
Aminia.
So you're missing the Amin of the angels.
So you have to wait till
the imam starts saying Amin, and then you
follow.
And then if your Amin coincides with the
Amin of the angels,
we said what the previous sins will be
forgiven.
Right?
So this is really worth knowing,
practicing,
and the point of the Al Muqayib Rahim
Allah is what? That they are saying Amin
to your du'a.
Similar also when you rise, there's another hadith
similar to this.
Because if you when you say this, it
coincides with the angels saying it, your previous
sins will be forgiven.
So timing
is important, and intention also
is important.
Because al Muwathaqa also is what Muwathaqa is
not only in time, Muwathaqa
is also
in intent.
A person could say Amin and they don't
know what they're saying
Or they can say Amin, You Allah, accept,
and then when it coincides in meaning and
in time with the angels,
then more likely that your previous sins will
be forgiven. So such an act, similar simple
act like this
could take away your
previous sins.
But the important thing here is to emphasize
that the angels are saying, Amin, to your
du'a.
He says, and if a person commits a
sin,
then those who carry the throne of Allah
and those who are around them will
make a stighfar for them. And this is
based on aya, where Allah
said,
You
So the angels of Allah who are carrying
the throne and those who are around, they
will glorify and praise Allah. They believe in
him and they ask Allah to forgive the
believers.
Allah forgive those
who,
repented
and followed your path and saved them from
hellfire. So the angels are also
making Istighfar for you.
So Amin to your dua,
Istighfar.
You Allah forgive them when they make sins
and he said,
He says, and if he sleeps
while in a state of purity,
right, while having wudu and he's not invalidated
that wudu,
an angel will sleep with him very close
to him.
He says, fishi'arihi. Fishi'arihi,
the clothes
that touches your skin. That is your shiar.
So, shiar, the clothes that immediately touches your
skin,
that's your shiar. He says he sleeps with
you.
So he said, there's a hadith,
the Prophet, alayhis salatu was salam,
said,
He says, if a person sleeps in the
state of purity,
an angel will sleep with him. Whenever he
wakes up,
he will say, you Allah, forgive your servant
so and so. He slept in a state
of pure, purity.
So, again, this is something simple that can
be done
just before you go to bed.
And this is wudu, not for a salah.
Even though, right, it could be something that
you've kept after you just prayed
isha, sunnah, witter, or whatever. You still have
it, but there's also this wudu before you
go to bed,
specific to it.
So you make that wudu and you go
to sleep
and he said, alayhis salatu wa sallam, an
angel will be with you.
So, kind of you can imagine
the protection,
the serenity,
that comes from an angels
presence
next to you.
And
we should, subhanAllah, we should appreciate
this knowledge.
You should appreciate this knowledge because no one
would be able to teach you this or
tell you about it except someone
who had access to divine knowledge, and that
is a prophet from Allah.
Otherwise,
no one could figure out this on their
own.
There is no way.
So imagine, subhanAllah, if a person was troubled,
during sleep.
Right? We have no access to this knowledge
at all, not not what to do, not
what to say, nothing. Troubled during his sleep,
sees nightmares every night, can hardly sleep because
of them, he's anxious because of them. Where
would he go to fix that problem?
Who would he consult?
And if that knowledge would be present,
it'd be so privileged he would have to
pay for it immensely
or travel distances,
visit caves,
just to be able to extract this privileged
knowledge from someone and maybe it will work
and maybe it wouldn't.
Imagine if if you are suffering from insomnia,
from nightmares,
from anxiety because of sleep.
Something kind of terrorizes you when you're asleep.
What do I do about it? Where would
you go? You go to the doctor,
prescribe some medicine, it doesn't work. Where do
you go? You talk to this person, you
talk to that person,
it's not helping. They tell you somebody in,
I don't know, in the mountains or the
caves of
unknown lands.
Maybe he can help you, so you travel
and you pay a lot of money just
to meet him.
And maybe he gives you something that helps.
Would you say that that's worth it?
You see, definitely.
But you understand how much you would have
to do and how much you would have
to pay just to get it
and not everybody will have access to it.
Whereas, this knowledge is available to everybody.
It's right there in the books. Do you
have a problem? Read.
Listen.
Get solved.
So this is the Rahm of Allah, Azza
wa Jal, there was a time
before the Prophet alaihi salatu was salam, right,
when knowledge was lost people did not know
what to do.
They were lost, completely lost. Now it comes
and he taught all of this
and the only thing that is left for
you and me is just to learn it.
So you are fortunate to have this.
You have trouble
going to bed, not sleeping, seeing bad dreams,
etcetera, etcetera.
You have Ayatul Kursi, you have Al Mu'aw
with that, you have the rest of the
dhikr, you could do this wudu.
All of these things help.
So this is arrahma, this is a privilege
that you should thank Allah Azzawajal for and
also use and also teach.
Right? If somebody needs it, teach it to
them.
He continues,
Rahimullah and he says, so
the angel of the believer, he defends him,
fights for him, teaches him, makes him steadfast,
motivates him. So if he's doing all of
this for you, it is inappropriate
for you to be a bad neighbor,
right,
And to harm him and to expel him
with the sins that you are doing. I
mean, if he's doing all these things for
you, in return, what are you doing?
You're annoying him and you're expelling him by
disobeying Allah azza wa Jal
so that he cannot stay around you.
He says if it is honorable, if it's
an obligation
to honor a guest,
a human guest,
the Angel is your guest
and you should honor him, especially in light
of everything that he's doing for you. You
should honor him, not to treat him or
mistreat him like that. So if you are
a Mu'min, you'll treat your guest properly.
So this is the best guest
doing you with the greatest favor. How you
should be to him?
He should be the best host.
Alright?
Adwaida
Abdul Malakabbi Anwaha Al Ma'aseh, he says, if
you heard him,
he says, he'll make dua against you.
Right? If you heard him he'll make dua
against you, not for you.
So what type of guest were you then?
One that is not worthy
of the company of the best and the
dua of the best and the defense of
the best. You don't want any of this?
So Ibn Khayyim is trying to have you
understand that you should receive him well and
honor him while he's around you. Hallaba'adu Sahaba.
Some of the Sahaba have said,
you have
those who never leave you, so be shy
of them and honor them.
You have those who are always around you,
So you're really never alone.
Right? We understand that we really are never
alone in terms of Allah, Azzawajal,
watching over what we're doing.
But also you're never alone in the sense
of having angels around you.
Those who record,
these these never leave,
but also those who are supposed to support
you, they are around you. So when you
commit
a sin, commit a haram,
they're observing what is happening.
There's nothing more dishonorable,
and there's no one who's who's more low
than
one who does not observe the rights of
someone as honorable as an angel. You know
who's around you and you don't do not
observe their rights. And he says, Allah, subhanahu
wa ta'ala, intimated
this when he said, wa'inna alaykum lahafirinaqiraman
katibina yalamunamatifalum.
He
says, you have
recorders,
honorable
scribes
who know what you are doing.
You have those who are recording what you're
doing, scribes that are honorable,
aware of what you're doing. It is as
if Allah, azza wa jal, is suggesting here
that be shy of those who are around
you, witnessing what you are doing and writing
it down, writing everything that you're doing there.
Shouldn't you be ashamed of them when somebody
is telling you, somebody is observing you, watching
you, recording everything that you are doing, and
they're not just anyone, but they are the
angels,
the best of Allah's creation.
Shouldn't you then be ashamed
if they were to watch you do something
wrong?
So Allah
is suggesting this according to Ibn Qayyim in
that ayah.
So he said,
honor them and elevate them beyond the state
where they would see from you
what you would be ashamed to see from
somebody else.
Right?
And I'm gonna come back to this point,
but it ties to the next one. He
says, the angels,
He says the angels are disturbed
by what disturbs humanity.
Right?
Something that disturbs a human being, he says
also that disturbs
the angels.
This is based on the hadith of the
prophet salallahu alaihi wasallam when he
observed once and he said, min aqalamin hadhi
shajara, the one who eats
of this plant.
He's referring to onions.
Right? And you have not really
cleansed your mouth, so you still smell.
So he says, if you eat this, don't
come to the masjid, for indeed the angels
are disturbed
by what disturbs humans.
And that
points also to another man or in the
salah.
Right? It's not restricted
to onions, obviously. Right? But that is an
example of what was there.
So if somebody eats something,
so strong,
okay,
or it's on his clothes,
whatever,
but he comes to the masjid in a
state where if he stands next to another
person,
he would harm him. He would disturb him.
Right?
So he's saying, alayhis salatu wa sallam, you're
not only now harming and disturbing a human
being,
but also with
an angel.
The angels also find that foul smell is
also foul.
Right?
So before you come to the house of
Allah, azza wa Jal, you need to do
what? If you've eaten something
or around something, change your clothes, wear something
else.
Right?
Rinse your mouth, brush your teeth, do something
to eliminate that bad odor. So when you're
coming to the Masjid,
you're not harming and disturbing
both humanity and the angels.
So he's saying, Ibn al Qaymi, he says,
if human beings are disturbed when they see
something, he says the angels are the same
thing, they'll be disturbed by it.
He says, if a child of Adam, human
being,
is harmed,
is disturbed
by an ugly sight of a sin committed
in front of his eyes.
Even though he may commit the same sin,
but when he sees it from somebody else,
it disgusts him. He says, if this is
disgusting to human being, what do you think
an angel would an angel's reaction would be?
Right?
And this has a couple of levels that
are important to note.
The first is that
as long as a person have the right
fitra,
when they see somebody committing a sin even
if they are guilty of the same sin,
they're disgusted by it.
Now, we're not talking about those whose fitra
is perverted so much that they enjoy when
they see that sin,
and they commit it, and they are elated
when they see, oh, wow, great.
That's not it. That's that fitra has been
corrupted.
Right? Like they lie and they enjoy other
people who are lying. That's just a corrupted
fitra.
But the person who still has the fitra
that Allah bestowed him
or bestowed upon him,
if he's a liar,
but he sees another person lying, he looks
down on
him. He disrespects him
even though he lies. But if he sees
another person who lies or another person who
steals, though he steals. But another person who
steals, he looks down on him.
He's repelled by it.
Right?
Now imagine if a person commits zina,
he wouldn't
if again the fitrah,
he would be disgusted by another person committing
zina
if he were to see it. That's disgusting
to him.
Because the only thing that allows him
to commit that act is that he doesn't
see himself
and he's blinded by his lust.
Right? He's not looking at himself
and he's blinded by the lust, so he
commits it. But if he were to observe
somebody else, what would happen? Isn't this disgusting?
Because he's not blinded again by lust,
and now he's not watching he's not watching
himself where it's not happening to he's watching
somebody else.
So that's repulsive
to him.
Right?
Now, the point that first point that you
can take from that is what?
Imagine yourself watching yourself committing that sin.
Right?
Before we even come to the angels,
imagine yourself watching yourself committing that sin, what
would you think of yourself?
After that, lust has have subsided
because as long as you have this intense
desire,
you're blind, you're insane.
You're not thinking.
So you may steal, you may lie, you
may cheat, you more fornicate, you may touch,
you may drink, you may eat, you may
do all of these things. But then think
about yourself after that's
that intensity
has subsided,
looking at yourself committing that sin, what would
you think of yourself?
Is that you?
Would you approve or disapprove?
Right? Would you think that you're being honorable
or dishonorable?
SubhanAllah, just think about it.
Right?
Then also think about Allah seeing you in
that state,
and think about what he thinks of you.
Just like what you think of yourself, if
you still have the fitrah.
If you think that you have compromised yourself,
if you think that you have lost your
principles, if you think that you're in a
and the ugliest state that you're in, you
say, you want Allah to see you in
that state,
and judge you as you're judging yourself.
Right? So that's a dishonor.
So it's important. It's interesting here to try
to kind of think about it. Detach yourself
from yourself when you want to commit that
sin and look at yourself as a another
person, and then judge yourself then, and then
say to yourself, do you want to do
this?
Do you want to descend that low?
Right?
Do you want to be that person?
So, and then he says, the angels, do
you want them to watch you like that?
Do you want them to have that opinion
of you?
Do you want that to be your reputation
around them and in the heavens?
So if not, then stop.
So it's important
that point that he mentioned, Rahimu Allah, is
important for us to reassess whatever we are
doing
and not think that we are alone, that
you are creating
perceptions of you, reputation of yourself
with the angels, and Allah Azza wa Jal
above all is judging and is
looking. And if you act honorably, you are
likely to continue to be an honorable person
if you stop.
And if you act with dishonor, you're likely
to continue to be a dishonorable person.
So he's saying here, Rahimu Allah,
the conclusion of this section,
if the angels are
repulsed
by what,
what what by what repulses the children of
Adam, don't chase them away by committing these
sins. Right?
So that's the end of this section when
he's talking about the angels.
The following one,
and here he lays out
principles
or a principle
for the health
of the body and the health of the
heart and the mind.
He says,
He says, from the punishment of that sin
and its consequences is that it brings on
the destruction,
of a human being in the dunya and
in the akhirah. Right? It destroys him in
the dunya and the akhirah
because he said, and he said this before,
because sins
are disease.
They are diseases that if
they take hold, they take over, they kill
a human being, and they kill their iman.
The principle that he is laying out here
is saying, what?
It says,
a healthy body, for it to be healthy
body, you need to have 3 things.
1, you need to take in what is
good, meaning consume what is good.
2nd, you need to abstain from what is
evil, fast from what is evil, what is
harmful.
And, 3rd, you have to expel harm from
that body.
Right? It says if you have 3 these
three things, you'll have a healthy body.
So what you eat is what?
Healthy.
Okay?
You leave out what is harmful. You abstain
from it.
And also throughout your life, throughout your consumption
of even what is healthy,
your body is gonna produce waste.
Right? So you need to expel it.
So if you do 1, 2, and 3,
you'll end up with a healthy body. That's
what he's saying.
Right?
So he's saying the same principles
that apply
to the health of your body, apply to
the health of your heart and mind,
to the health of your religion.
He says, you're not gonna have a healthy
heart or a living heart except if you
have
nourishment based on iman and good deeds.
That's the food that you're taking.
You also need to expel the harm in
the body through repentance.
That's the expulsion
of that sin.
And then you will what? Abstain and fast
from all
that Allah has prohibited.
So if you do this,
you parallel,
you mimic
the health of the body. So the health
of body is maintained this way, and in
exactly the same way you maintain the health
of your religion.
And it's interesting how those principles are alike
because if you understand one, you've understood the
other.
And if you are able to apply 1,
you can apply the other. There is no
mystery.
And since the
creator is 1,
the method is the same.
The principles are the same. So he's saying,
how do
you accomplish taqwa?
Because he says taqwa
includes those 3.
If you have the first and the second
and the third, then you have fulfilled taqwa.
How do you fulfill taqwa? You do whatever
Allah wants from you. That's your gidah.
That's your food. Healthy food.
You stay away from the haram,
then you're staying away from bad, toxic, inferior,
processed food.
Same way.
And then what?
And then you need tawbah,
repentance,
asking Allah for forgiveness
because throughout the process of trying to be
a good person or throughout when you eat
and consume any kind of food, there is
some mistakes.
There are some things that develop in the
body.
Right?
Waste that needs to be removed.
Then that is istighfar and that is tawba.
If you have one and the second and
the third, that is taqwa.
That's a healthy heart.
That is also if you apply it physically,
biologically,
nutritiously, that's a healthy body.
The parallel between them makes sense, as I
said, because the creator is the sense is
the sin. So he says, if that's clear
to all,
it should be clear also that sins oppose
all 3.
It does not allow you to consume what
is healthy, it brings the toxicity into your
body, and it prevents you from tawba and
receiving Allah's forgiveness. So he says, consider then
a diseased body
that is severely sick, and he's unable to
repel its sickness
or,
clear its sickness because there's no repentance,
and is unable to fast from it or
abstain from it? What type of sickness will
it be? How healthy can it be?
So a sick body that is addicted to
sin is basically importing
its own death and is not able to
avoid it, not able to
repel
that
illness from his body, extracted from his body.
He says, you fortified
your body
with fasting
out of fear of a sudden
illness
or sudden pain.
And it was
better for you to protect yourself from sins
out of fear of fire.
And, subhanAllah, kind of the link that
these two verses of poetry
bring
is relevant probably more today than it was
in the past.
Because the past, probably people were not maybe
as aware,
they probably were to some extent, but not
as aware of healthy eating and dieting and
exercise as they are today
of the toxins that exist in the air,
in the water, in the food that we
eat, and a lot of it is human
made, by the way.
So if a person is health conscious today,
and I think everybody can relate to this,
right? If you are not a practitioner,
at least you are aware,
I should eat healthy. I don't need to
eat processed food. I should
drink,
you
know, clean water. I should eat whatever is
natural and organic,
and some people are serious about this. So
the argument that this poet is making, he
says, you're trying to protect your health with
fasting.
So today, let's say, you're trying to protect
your health by what? Eating organic and natural,
washing
produce before you eat it,
making sure that your water is clean, making
sure that there is no toxins in the
medicine that you're taking. If you suspect anything,
you wouldn't even take it.
Exercising,
running,
going to the gym,
being as natural as possible.
So you're trying to do this. Okay. What's
the purpose of all of that? He says,
I don't wanna hurt my body.
I don't wanna make it sick.
So that's a priority,
and for some, it's a daily priority.
They're always conscious of it. Vitamins,
supplements,
how much protein, how much how,
vitamins,
fruits, vegetables you eat every single day, calories,
etcetera, etcetera. They're very aware of all of
that. All of this is to save the
health of the body and enhance it. He's
saying, but what is more worthy of all
of that, what is better than all of
that is to save your soul.
Because no matter how much you do for
your body,
will you be able to eventually save it?
You're you're prolonging,
you're delaying,
and we should
be healthy,
live a healthy life.
Right?
You don't want to be burdened with disease,
exercise, eat healthy, you should,
but it's saying as much as you do
of that, your body is still going to
age,
You're still going to get sick.
You're still going to die.
Right?
So no matter what you do and all
that money that you're spending, you still are
it's still eventually it's a losing battle.
Right?
Everybody
dies, but the soul stays.
So shouldn't you then work harder to preserve
your soul? So you don't want to bring
toxins in your food, but you don't mind
toxins in your ear and eyes.
You don't mean toxins on the tongue. You
don't mean toxins, toxicity
that you bring into your household
with your hands and your feet.
These are sins.
This is disobedience
that pollutes your soul
and then pollutes your heart and pollutes your
mind.
So, maybe your body is healthy,
but I guarantee you your mind isn't,
and your heart isn't.
The body,
the body, yeah, it's okay,
but the heart is not at ease. It's
not comfortable. It's not pleased. It's not satisfied.
It's not at at peace. No. And the
mind is troubled.
So you want to have a balance,
not body first
and only.
Work on the body, but work on the
soul.
Work on the body and work on the
heart.
Right?
So he says,
So he says, the one who accomplishes all
of this, the 3 things that we talked
about. So he says he preserves his strength
by
following Allah's commands, and he abstains
from the prohibitions,
and then he expels
the toxins from his body with sincere repentance.
He will follow every good that Allah loves,
and he will run away from every evil
that Allah hates.
Meaning this will be inclusive,
inclusive
because all the good will be open to
him and all the bad will be blocked
and he will be saved from it.
So again,
it's beautiful when Ibn al Qayyim Rahimullah and
other scholars of Welch al Shirkuh provide you
with principles that kind of summarize all of
the Sharia or summarize how you're supposed to
act. And especially beautiful when they connect different
parts of your
your life, and they make them as if
they're 1, and they are 1.
So that you can always remember when you're
exercising
physically that you need spiritual exercise. When you're
fasting physically that you need spiritual fasting.
When you're expelling toxins from your body by
taking this shake or taking this,
I forgot the name right now, you take
these things, sort of, to remove
whatever ails you. You also need that
for your
soul as well, for your heart and body,
as for your heart and mind as well.
So give your soul the attention that it
needs as much as you give your body.
And, of course, the focus globally today, because
it's a Western focus,
is basically the body.
It's not the soul.
The doctors of the soul are in Islam.
Right? The doctors of the soul are in
Islam, but Westerners
and when I say Westerners, now it's global.
Globally, it's just simply the body. Just focus
on the body, enhance the body.
It's the thing that you think about, it's
the thing that is troubling you, but the
soul is absolutely absent, So you have to
give them at least equal time, if not
more time for the soul.
Right?
Then he moves, zahimahullah,
to
the following section, and the following section will
probably just do a portion of it today.
He begins by saying,
So he's saying if the all that all
that we've said so far,
the consequences of sins that you will lose
this and lose that, and there is a
punishment in the hereafter,
and these
invisible punishments in the dunya are visible,
but they are still divine.
It says, if this does not frighten you,
it doesn't alarm
you, and it does not affect your heart,
then think about the legislated,
the legislated
punishment that Allah Azzawajal had revealed and the
Prophet
had brought, meaning in the Quran and the
Sunnah.
Now,
I'm gonna tell you what he's gonna try
to do in this section so that you
would have it,
you have a proper understanding of it.
What is he trying to do? He's trying
to tell you,
basically, he's trying kind of to say,
if this does not bother you, if this
does not alarm you,
I want you to look at what Allah
has legislated in terms of punishments for the
sins in this duniya.
If you commit this sin, this is your
punishment.
To know that you, if you were to
do something as simple as the following, which
he's gonna mention, you'd be deserving of this
punishment in the duniya.
So what makes you think that you are
safe from such punishment in the akhirah
if something very simple in the dunya will
make you
liable for punishment?
What is he trying to do?
He's trying to kind of frighten you.
And I'm the reason I'm saying this, kind
of, I'm introducing it this way because after
we read it or as we are reading
it, I don't want us to fall into
despair by saying, oh, subhanAllah, this is so
harsh.
This is so difficult.
There's no mercy in the Sharia.
He's not trying to do this,
but he's trying to convince you that
you could say one word as he will
explain, say one word.
Do one act
and look at the punishment, how strong it
is.
If you were to deserve such punishment in
the duniya,
why you don't you think that such punishment
will also await you in the akhirah?
That Allah, azzawajal,
can be stern,
can be angry. He can do this to
you in the duniya.
So you think that for some reason you
are safe in the akhirah?
So this is
it. So here, we're not I don't want
somebody to come and say the Sharia is
so harsh.
Right?
K. And I'm gonna try insha'Allah kinda to
kinda explain some of these things, but I
don't wanna take away from what Ibn Khayim
is doing by saying, oh, but no. There
are circumstances
and this and that.
His intent is to say no, as you
will see.
You could actually
lose this and lose that because of one
thing that you do.
So for instance, he said,
He said, he legislated
the amputation of the hand if you steal
3 dirhams.
3 dirhams, will allahu alam, is a gram
of gold.
So that could be around 120, $130.
There are conditions for cutting a hand. I'm
gonna go through them.
What he wants to say is what? As
simple as stealing what? Something as of as
little as a $120,
you could lose your hand.
So you say, okay. Why do you think
that if you do it, even if you
escape
worldly punishment,
if you were to be found out, that
is your punishment. Isn't it?
So why do you think that if you
were to meet Allah, azzur, in the next
life with something like this or more, that
he's not gonna punish you? Whereas, in the
dunya, he would punish you with this.
You understand what I'm trying to say. Right?
He would punish you in the dunya. Allah
would punish you in the dunya with this,
with cutting, with losing your hand for stealing
this.
So why do you think why do you
think that Allah, azzawajal, would not punish you
in the akhirah? Somehow,
he'll be merciful with you then, but he's
not merciful with you now. So you have
to understand that Allah, azza, as he is
merciful, he's also what? He's stern. He's just.
So that's the point.
And if you wanna ask questions about this,
you can ask me, insha'Allah. But let me
just go through some what he had mentioned.
He says, if there are highway robbers,
those who wanna steal from you but they
terrorize you with weapons when they wanna steal
from you, he says, and they wanna steal
from someone whose soul and whose,
wealth are sacrosanct, meaning they are not they're
protected by Allah azza jajal. So they go
and they wanna terrorize with weapons and they
steal or sometimes they kill. It says their
punishment is what? It's for a hand and
a foot to be cut.
Right?
And he said,
he says, and he had split somebody's skin,
meaning by whipping them,
for a sentence
that somebody had said, accusing another who is
chased by fornication of fornication.
Like
someone
who would accuse another of what? He says,
you're a fornicator.
He has no evidence.
He says, fashakajildaho.
He says, he what? He split his skin
by what? Whipping him. 80 times.
For what? One sentence.
He says,
why do you think that if you were
to commit something like that or more that
Allah is gonna
forgive? Whereas his judgment in the duniya would
be this.
So here, Yani, that section is just wants
to what to do what to show you
the other side.
Not to have you to spare of Allah's
mercy.
Alright. It's a balance.
Alright. Just like when you talk into your
child and you want to scare them and
you say, What? If you do this this
this this, this is what's gonna happen to
you.
It's not necessarily your punishment but society will
do this.
What you want to show them is what?
The severity of
the act. So he wants to show you
this full severity of the act.
It says, you'll be punished for one drop
of alcohol that goes into your stomach.
And it's a hyperbole. It doesn't mean, like,
one small drop of alcohol that goes nobody
just takes one drop of alcohol. Right?
But he says what? It's
an emphasis.
It's if you just take a little bit
of alcohol intentionally and you're found out,
it'd be subject to punishment.
So it makes you think that somehow you're
gonna escape punishment in the akhira or other
types of punishment in the dunya that somehow
you are safe. This is Allah's judgment, and
you may find yourself actually
under that penalty when you commit and act
like this.
And he says,
He says, and he,
legislated
the severest type of death
for someone who commits
adultery
after being married.
Right? After being married while being married,
both are the same.
If they commit adultery,
then what is their punishment?
Is to what? To be stoned to death.
Right? Right?
To be stoned to death.
So he says, why, wakafafahadirqubaalamanamtati
malihinimaalayhi nahmatulayhi san. If a person has not
been previously married, he says he decreased that
punishment
with lashes, 100 lashes, and he'll be banished
from his hometown for 1 year.
So that punishment from hometown for 1 year,
that punishment comes from the sunnah.
Lashes, 100 of them, that comes in the
Quran.
Okay?
So this is, by the way, this is
a common sin.
So you may think, oh, it's okay. It's
not a big deal, etcetera, etcetera. It says,
do you see how
serious Allah azza wa Jal was about it?
Right? How serious. And then Al Qayyim will
talk about why
Allah is so angry when something like this
happens. He will mention it. And what kind
of the wisdom of that type of punishment.
But, again, a person would commit this. He
say, you think about it. If you were
to be caught, the issue is not about
about being caught. That push you about you
deserving such as, an, punishment.
You may never be caught.
You're so cautious or such a punishment doesn't
even exist. It doesn't exist.
But even if you were not caught, to
think that you are worthy of that punishment
how about when you meet Allah Azudul
and you're worthy of it?
Or how about, right, as you continue to
live your life, you're not being punished this
way,
but do you think you're gonna escape other
types of punishment that would be worse than
that?
Cause if you just if you haven't been
married before and you get whipped a 100,
then,
hey, it will pass.
But there are types of punishment that would
be worse than that if they would be
to be to be to be divine punishment
if a person does not repent.
And repentance is always there, of course.
But he's saying here that
is serious.
Right? He says also,
He says that if a person commits *
he deserves capital punishment.
Right?
So with the prophet salallahu alaihi wa sallam,
he said, manuka aladati mahramin faqtulu. He says
if a person commits * you kill him.
*. Sleeping with the adat mahram.
Sleeping with someone who's would be
he's not allowed to marry.
Right?
Daughter, mother, you know, a sister, something like
that. That Maharam.
Right?
So
autarki salatilmafoodaautakallamabi
kalamatikufrin.
It says if he leaves or abandons the
salah
or if he utters a word of disbelief.
Right? Meaning, that's capital punishment.
Of course, there are
conditions and how this happens and there's a
period for him to reconsider and repent, but
I don't want to go through all of
this. If you have questions about it, you
ask me.
But the important thing here is here is
what he's saying that you could say one
word or one sentence
and deserve
death because of it.
One act and deserve death because of it.
Right?
You leave salah, and leaving the salah, there
is kind of this,
disagreements between the scholar, how much of it
he should believe, etcetera, etcetera. But the scholars
are of an at least agreement that if
a person is known to have abandoned the
salah,
you bring him to the judge and the
judge will give him a choice.
What are you doing? You either pray or
else.
And some of them will say, if he
refuses to pray, you would kill him.
And some would say, if you he refuses
to pray, you put him in jail until
he prays.
But let's just stick with what Ibn Al
Qayyim is saying. Let's just take his opinion
here,
and the opinion of the madhab here, which
is what if you refuse to pray you
get killed.
So again, think about it
if you're not praying.
I'm not saying you're a kafir. No.
I'm not saying this. I'm not going to
go into that. No. But I'm saying could
you consider, could you at least, like, process
the fact that maybe with Allah's judgment,
you could be worthy of this. This is
Allah's judgment about your lifestyle right now.
That you could that that you would deserve
death because you're not doing this,
or you deserve death because you're doing other
things.
Do you want to be that person?
And then if that's Allah's judgment, why do
you think that somehow Allah
will
save you from from it when you meet
Him or from other types of punishments in
the duniya?
And the last thing that I will say
is just also about killing killings. I don't
wanna go back to killing. I don't wanna
mention killing again next week. Unless you have
questions about it or you couldn't sleep the
rest of the week thinking about what I've
said, come back and ask, inshallah, if we
didn't have to, time for it.
Is if a person commits,
who,
or has homosexual *, of course, willingly,
Also, it's the death penalty, and there's a
hadith to support that.
And if a person,
has * with an animal, he says, there's
also capital punishment for it. There's
disagreement about that, whether the hadith is authentic
or not. If a person has * with
an animal,
some,
scholars have said
he deserves capital punishment, he should kill him.
Others have said there is tazir. Tazir is
discretionary
punishment that the judge will, render.
It doesn't reach the severity of a legislated
act, a legislated punishment,
but still he could punish him with whipping,
but it's not up to,
80 or a100. It's less than that. He
could, you know, there could be lashes.
He could there could be fines. He could
be imprisoned or something else,
I'll stop here, insha'Allah. I just wanna see
if you have questions,
to give them their due before,
Let me know, inshallah, if you have questions.
You're right. You're right.
Alright.
I'm I'm gonna I wanna highlight that because
this is a question. Let me read this
question, and then I'll repeat what you said
because it's the same thing. The question is
asking, what about people who talk in the
Musalla while the halaqa is going on? Will
this disturb the angels present during the halaqa?
Is this considered a sin?
So,
goes
along what you were saying. So the hadith
of the prophet
says what?
So the angels are disturbed by what disturbs
human beings. So if you're in the Masjid,
and you're trying just forget about the halaqa
now, or you're reading Quran,
and somebody else reading is reading Quran, but
he's loud and he's disturbing you,
would that not disturb the angels as well
because he's interfering with your ibadah? Definitely.
So you have to be aware of
other people around you, and you have to
be courteous when you're in the masjid. So
in the halakah,
what you said is exactly with that question.
As we were talking,
there's somebody, there's noise coming from my left.
Right? I just kind of tried to ignore
it as I didn't know who was it,
who it was. I didn't wanna point it
out. But if you're someone who's in the
mussala,
right, especially when it comes,
to the woman because I can't see the
woman.
See, the men are very fortunate in the
sense that we're here. Like, I can see
you. I can point this out. I can
ask you to leave. I can't do this
with the woman. Because they're excluded, there's less
adab.
Okay? There are less manners among the women,
so I have to be frank about this.
So if there is any woman in the
Musalla, I'm hoping that everybody,
in the women, section are listening.
If there are any women in the Musallaha
who is not interested in listening to the
halaqa, please politely leave.
Alright?
Please politely pick up your things and you
leave. There are other places in the masjid
where you could do whatever you want, But
when you disturb and you enter another person
and you interfere with their learning,
that's definitely
lack of manners, lack of adab, and you
are disturbing the angels who are supposedly sitting
to listen as well. Because this is adikr
of Allah, azza wa jil. So if you're
annoying someone, you're annoying the angels of Allah,
azza wa jil, as well.
So
and it should be common sense, and I
do not understand how this is not common
sense.
Right?
This is just an opportunity for me to
vent a little bit. Right? At least in
the Khutba, right,
at least in this Masjid, I find out
that most people are listening.
Right? And if not, kind of we point
that out to them. But when it comes
to the halakah, I don't understand how it's
not common sense
when the person is, like, you came here
willingly. Right? No one is forcing you,
and you're in the Musalla where someone is
talking again. No one is forcing you to
be here. Why are you here when you're
not listening?
Why you're not here when you're not interested?
So please leave. That's the least that you
can do. Right? And I don't understand. I
mean,
you've been to school.
Right? Like, you you didn't just was raised
in the streets. Right? You've been to school.
Right? You've gone to universities
somewhere.
Would your professor, would your teacher just allow
you to talk while they're talking?
So why do you think this can happen
in the Masjid,
but it doesn't happen somewhere else?
So what is your common sense here?
So, Yani,
again, we try to be accommodating, but at
the same time, kind of, some people kind
of trespass and they
take more of their rights. So, zakkalah here
for pointing it out. And, again, for the
sister's side, please,
be considerate of others, and if not, please
just leave. Right? And then come back when
it's time for ratio.
Someone else had a question as this this
brother had his hand first. Yeah.
There are different ways. He says, what are
methods of capital punishment? There are different ways
of doing that depending on the crime.
Leave it at that.
Right?
It's not it's not a halaqa about about
that, about punishment in Islam. So different methods.
Right? And especially the case that 99 percent
well, a 100% of the world today doesn't
even
follow that. Right? So it's not a an
urgent concern, at least something to know. But
where is this happening? That's not happening.
Nam, you say is it is it is
it allowed or is it, recommended kind of
to ask Allah multiple
angels?
Oh, no. I mean it's it's not the
case that
knowing that the angels are around that you
become dependent on them,
their help is invisible.
How could you ever be dependent on them?
Right? You don't know what they're doing.
Right? Like you're likely to be more dependent
on your wife, on your children,
more than an angel because you don't see
them. You're not aware of what has happening
by them and through them.
So, no. And you shouldn't ask, you Allah
send me more angels, right?
Whatever Allah sends you, whatever Allah has assigned
to you is more than enough.
It's more than enough. You don't need multiplicity
of angels, right, to kind of assist you.
Allah,
for instance, like in the in the Battle
of Badr, when Allah, azzawajal,
send those angels. Allah, azzawajal, again, reminded the
believers
that this was only bushra'alaqumwalitatma'inna
bihiquluuqumumman
nasluillaminindillah.
And sending the angels was just to assure
you,
and so to for your hearts to rest
and be comforted, but know that victory is
from Allah azza wa Jal because he could
hand out that victory without the angels.
But Allah azza wa jal kinda send it
in the form of reinforcements
as the battle is. Kind of the custom
in battle is that when you are to
win, you receive reinforcements.
So he send them as for us reinforcements,
but it's not that you rely on them.
The victory of Allah could happen without them.
So because you the angels are invisible, you're
not gonna really
have that problem.
Okay.
You and the nudge.
Okay.
Okay. So I mean,
how how to prevent the
decline of iman so a person would not
commit the type of sins that would happen
if their iman was low.
But if you want a non traditional one,
that would require some thinking,
if you want
a new spin, as you said.
The only thing I could give at this
moment would be everything that
probably everybody knows but we just need to
be reminded of which is how do you
keep anything strong? It's like you think about
it in those terms, how do you keep
anything strong? You keep feeding it
and you protect it from anything that weakens
it just just like anything in life. So
what keeps iman strong? So a connection with
Allah, azza wa jal, right, in terms of,
various forms of Ibadah,
specifically the Quran, right, specifically the Dua, Specifically
the dikr.
But also
being present in his house around the people
who come to the Masjid.
That keeps reminding you who Allah is and
how you're supposed to be. And then the
other thing which we talked about which is
the abstinence of all the bad influences.
So all the things that invite you to
the other
side,
you would minimize them whether it's kind of
music or, you know, conversations with people who
would glamorize that lifestyle or TV or
these types of things that would invite that
type of sin and makes it acceptable.
So that kind of will maintain that iman
in a state at least, if it's not
the highest, it's not the lowest, where it
would not commit these tarab, the most heinous
of acts.
So that's the only thing I could kind
of volunteer at this moment,
and
I'll think about
yeah.
Yeah.
Right.
No. So, I mean, for wudu that proceeds
for the wudu that precedes the their sleep,
it doesn't have to be specific for that.
As long as he batataheera,
he stayed in a state of purity. So
as I said, it could be your wudu
for isha, your wudu for witter, and you
sleep and you maintain it. That is sufficient,
insh sha Allah. Or it could be a
fresh rudu just because you lost that state.
Both of all work in sha Allah.
Like, one last question, if Salah, if somebody
has.
If you're in a state where it's difficult
for you to keep maintaining your Rudu, right,
because people are like that sometimes.
It's hard for you to keep your Rudu
and
is better than
nothing.
Insha'Allah.
Okay.
Insha'Allah. I think we'll just give people a
chance, insha'Allah, to pray.
But do remember your questions if you have
any for next week, insha'Allah.
Subhanakallahu.