Ali Albarghouthi – The Disease and the Cure #37 Earthly Heaven & discussion of Astral Projection Shifting Realities
AI: Summary ©
The speakers discuss the concept of "will" and the need for individuals to experience spiritual pleasure and happiness, especially during difficult situations. They emphasize the jurisdiction of the spiritual realm and the importance of guarding one's soul against proximity to others' bodies. The speakers also emphasize the need for individuals to push themselves and not criticize others, and stress the importance of not feeling the joy of the heart or condition, which is related to a physical process. The speakers also mention the importance of being a Muslim to reconcile negative comments about the success of Muslim behavior with the Prophet's teachings.
AI: Summary ©
We talked about the wandering soul, how the
soul wanders, and it can be elevated all
the way up to the throne of Allah
عز و جل, or it can be or
be degenerated, and it can get closer to
sin and sinfulness, even though the person is
right in his space, right in his place.
So I wanted to emphasize that, but also
distinguish it from erroneous conceptions about how the
soul may wander, like astral projection or shifting
realities.
And if you're not familiar with this, then
good for you.
But if you know about it, astral projection
is the idea that you could will your
soul to wander this earth consciously, while your
body is still in the same space.
So through meditation or concentration or focus, you
simply can be here, and you will that.
It's not this is happening to you, you
actually want that, you will that, and then
you can send your soul here and there
and there, and it can interact with people.
It can see things, can experience things that
your body does not, because the body is
still in the same space, but the soul
can travel.
So that's the idea of astral projection.
Kind of similar to it, but also different,
shifting realities, which is the soul wanders, but
it's not the same realm.
It's a different realm, so not the same
reality.
So if there's another universe like this one,
it can jump between universes, right?
So the idea that we have multiple universes,
so you could shift it from here to
there, from there to here.
So, some people may ask, well, is this
Islamic, or is this something in Islam that
testifies to this or against it?
First of all, it's nothing like we've been
talking about.
That idea is not based on any evidence.
So the first thing that you want to
ask yourself whenever something new that is presented
to you, how do you know that this
is real?
Right?
That question makes sense, right?
How do you know that this thing that's
being claimed on social media, TikTok, or there
are some people who claim that it is
true and I've done it.
So how do you know that this is
real?
So there are mainly two ways that we
as human beings will know that something is
real.
Either through the Quran and Sunnah, right?
Or through something that you can label as
science, discovery, experiments, hard evidence.
Now, it's either this or that.
Beyond that, how else would you know?
You can't.
So when you go to science, first of
all, science does not prove, does not testify
that the ideas of astral projection or shifting
realities is real.
There's no evidence for it.
And you can expect that because science has
no jurisdiction over the spiritual realm.
Right?
Like, can science prove or disprove an afterlife?
It has no access to it.
Jannah or Jahannam has no access to it.
So scientists, if they are truly scientists, they
will talk about what they can see, what
they can measure.
If you see scientists talking about the soul,
the afterlife, they are becoming philosophers.
That's not science.
They are theorizing about what they cannot see.
So the jurisdiction of the spiritual realm belongs
to whom?
Allah Azzawajal.
He is the only one who can tell
you about what is there and what is
not.
The Quran and the Sunnah.
So, do you find any evidence, direct evidence
in the Quran and the Sunnah that you
can manipulate your soul that it can do
like that?
Travel, like you can just sit, concentrate, focus,
and your soul can travel?
Do you have any evidence?
No.
Is it beneficial?
Meaning, if there was actually a reality to
it and it was beneficial, wouldn't the Prophet
ﷺ have taught us this?
Like I'm saying, if it was beneficial, they
would have taught you this.
He meticulously taught you how to pray, how
to fast, how to sleep, how...
But this?
Nothing.
Which tells you that it's not real.
Whether you are traveling within the same realm
or different realms, it's not real.
Okay.
For the sake of argument, let's suppose that
it's real.
Does that make it halal?
No.
Let's suppose that actually some people can do
this, and they have some experiences.
Does that mean that because you can do
it, you should?
That I could steal someone's money, should I?
Right?
No, right?
I can kill him, should I?
And if you really want something closer and
a better example, think of magic.
Sihr.
Now if you learn sihr or you go
to a sihr, a magician, won't you have
powers?
Right?
You can kill someone.
Right?
You could manipulate their emotions.
That's power.
Allah Azzawajal talks about it in the Qur
'an.
When Allah sent Harut and Marut, and they
were teaching people as part of a test,
a fitna that Allah Azzawajal was sent to
humanity, and they're warning people, إِنَّمَ نَحْنُ فِتْنَةٌ
فَلَا تَكْفُرُ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَ
They did not teach anyone except by prefacing
that, warning them, we're a fitna, do not
disbelieve.
We could teach you if you want.
You could have powers if you want.
That's very tempting.
But we're a fitna, so don't disbelieve.
So Allah Azzawajal says, فَيَتَعَلَّمُونَ مِنْهُمَ مَا يُفَرِّقُونَ
بِهِ بَيْنَ الْمَرْءِ وَزَوْجَةٍ They will learn from
them or they learned from them by which
they're able to separate between a man and
his wife.
Break a marriage.
So that is power, right?
Does that mean that you should do it?
No.
So in the spiritual realm, even if we're
to say that this is a possibility, since
Allah did not teach it, the Prophet ﷺ
did not teach it, did not recommend it,
we say, you have to stay out of
it.
You cannot practice.
You cannot be just simply curious and say,
I just wanna try and see.
Because the problem is that either it absolutely
has no reality or it has some reality
to it.
But when you start that, who latches on
to you?
The shayateen.
So the people who practice this, whatever they
see, either it is a hallucination or whispers
from the shaytan or being guided by the
shaytan.
It has to.
Because when you put yourself out there, you
are very vulnerable, very weak.
You're not protected.
And you chose a path like that.
So these things are not Islamic.
And you're absolutely advised against doing that.
Because it would be absolutely haram and then
the shaytan will take hold.
And now try to defeat the shaytan and
get him out of your life after he
enters it.
What we're talking about, what we talked about
last week was different.
Here we're talking about the soul which is
in your body, doesn't leave your body.
But that through obedience to Allah عز و
جل, it gets closer to Allah and Allah
gets closer to it.
Or through disobedience to Allah عز و جل,
it gets closer to the souls of other
sinners.
So you start to mimic, look like, talk
like, and love those sinners.
So you are closer to them in spirit
and eventually you'll be closer to them in
body and in lifestyle and habit.
That's what we're talking about.
So that movement of the soul that we
talked about, we said that it's actually real.
So as you guard your body against proximity
to the haram, you have to guard your
soul against proximity to the haram.
So you don't fantasize about committing a sin
or being next to it because you are
bringing your soul closer to that sin.
So that movement of the soul is very
important.
So that's the thing that I wanted inshallah
to emphasize.
And that the difference between the two is
an actual difference.
The next thing and we started to talk
about it which is the disfigurement of the
heart.
And how that eventually leads to the disfigurement
of the body.
So when Ibn Qayyim said, مَسْخُ الْقَلْبِ كَمَا
تُمْسَخُ الصُّورَةِ He says the heart will be
disfigured because of sin.
And it starts resembling the hearts of animals
or adopting character similar to the character of
some animals.
And he gave examples here.
And he used the ayah, وَمَمِنْ دَبَّةٍ فِي
الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ
There is no animal that walks this earth
or a bird that uses its wings to
fly except that they are ummahs like you.
So we said the first explanation of this
ayah is that as we are an ummah,
all these animals are ummahs as well.
We explained what that means.
And how we learn from animals and how
we can benefit from them and how Allah
عز و جل guides them and how they
organize etc.
etc.
If you remember this.
So they are an ummah and you are
an ummah as well.
And one of the things, and I forgot
if I mentioned this or not, one of
the reasons that Allah عز و جل had
given you animals around you is because you
could learn from them.
You could observe what to do and what
not to do.
We talked about this.
You could see things that animals do that
you say to yourself, we shouldn't be doing
these things.
Right?
Or things that animals are doing and you
say, we are more worthy of that.
We should do this.
We could adopt this.
And humanity throughout its history had been observing
animals and learning from them.
So that's one explanation.
The other explanation what he says, Sufyan ibn
Uyaynah رحمه الله deduced from this ayah, which
is what?
He said, Whatever character you find among humans,
there's a character like it among animals.
So they are an ummah like you in
the sense of if you are jealous, you
find jealousy among animals.
If you are vengeful, you find vengefulness among
animals.
So you could see similarities between the animals
and how they behave or some of their
character.
And humanity and how it behaves in some
of its character.
So again, when you see that reflected in
an animal, it allows you to reject it
or adopt it.
So he says, رحمه الله منهم من يكونوا
على أخلاق الكلاب والخنازير والحمير.
So among them will have the character of
dogs or pigs or donkeys.
Some are like peacocks and being arrogant.
Some of are very slow like a donkey.
Some who are selfish like a rooster.
Some who are very sociable like pigeons.
Some who harbor or carry grudges for a
very long time like camels.
And some of them are entirely good like
sheep.
They're easy to manage.
They give you milk.
They give you a lot of benefit.
Maybe easy to breed.
So there's a lot of good associated with
them versus animals, the camel.
He says, رحمه الله منهم من يكونوا على
أخلاق الكلاب والخنازير والحمير.
You'll find humans who are exactly like that.
Like if you mistreat a camel, they'll remember
it.
And when they'll have the opportunity, they'll strike.
And if they strike, they kill.
They have that.
People who raise camels and they're around camels,
they understand about that camel that they actually
can be very vengeful.
And they can hide that feeling for a
long time.
Some humans are like that.
They hold a grudge for a very long
time.
They don't strike.
But when the opportunity is right, they strike.
And some are like peacocks, etc, etc.
And he said also, وَقَدْ شَبَّهَ اللَّهُ تَعَالَ
أَهْلَ الْجَهْلِ وَالْغَيِّ بِالْحُمُرِ تَارَهُ وَبِالْكَلْبِ تَارَهُ
وَبِالْأَنْعَامِ تَارَهُ So he says, Allah Azzawajal in
the Qur'an used the example of animals
to liken people of ignorance, people of disobedience
to donkeys, or to dogs, or to cattle.
So he said for instance, مَثَلُ الَّذِينَ حُمِّلُوا
التَّوْرَاتَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمَلُوا أَسْفَارَ
The example of those who were entrusted with
the Torah to uphold it, to understand it
and did not do that is like the
example of a donkey that is carrying books.
So that's an example.
That's a visual that Allah Azzawajal is giving
to humanity.
Which is, look at a donkey that is
carrying books.
Does it benefit from it?
Even though the books are there close to
it, but it does not benefit.
Actually it harms.
Because it's carrying all that weight.
So he says, when you have knowledge and
you fail to apply it, you fail to
follow it, you fail to understand it, then
it's not helping you.
Even though you may have books or maybe
you have memorized what's in these books.
It's not gonna help.
And then in another ayah, فَمَثَلُهُ كَمَثَلِ الْكَلْبِ
إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ This
example is like the example of the dog.
If you run after it or you don't,
it's always panting.
Seems out of breath all the time.
Or Allah Subhanahu wa Ta'ala, He also
said, أَمْ تَحْسَبُوا أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ
And they follow their fitrah.
But a disbeliever who rejects Allah Azza wa
Jal and rebels against his fitrah is worse
than an animal.
So Allah Azza wa Jal uses the example
of animals in the Quran, how you could
degenerate, how you could lower yourself from a
human being who is supposed to be honored
to a level of an animal who does
not know as much as you do.
You could lower yourself to that and even
lower than that, you become less than an
animal.
You don't even have the good traits of
an animal.
And there's a book, the title of it
was فَضْلُ الْكِلَابِ عَلَى كَثِيرٍ مِّمَّن لَبِسَ الْثِيَابِ
The virtue of the dogs or the virtue
of dogs over many who wear clothes.
What does it mean wear clothes?
Humans.
The virtue of dogs.
So he wants because of the rhyme, he
put it that way.
كِلَابِ ثِيَابِ He wants to say how you
see that dogs could be more virtuous, could
be trusted, are loyal more than a lot
of people.
So it's a travesty when humans lose their
character, lose these valuable manners and they become
lower than animals as well.
So when you see loyalty of dogs, what
does that remind you of?
I should be loyal.
I should be faithful.
When you see an animal doing something right,
you say I should be more than that.
And if they're doing something wrong, you say
we shouldn't be doing this.
We should be better than that.
So he says the heart is disfigured by
that sin until it becomes like the heart
of an animal and adopts the qualities of
that animal.
The worst of the qualities of that, not
the good ones, the bad qualities of that
animal or this animal.
قَالَ حَتَّ تَظْهَرَ فِي السُّورَةِ الظَّاهِرَ ظُهُورًا خَفِيًّا
يَرَاهُ الْمُتَفَرِّسُونَ وَتَظَرُ فِي الْأَعْمَالِ ظُهُورًا يَرَاهُ كُلُّ
أَحَدٌ Until it is manifested.
So this resemblance, this disfigurement, that is internal.
When it becomes stronger, it starts to manifest
itself physically on the face.
He says, it's hidden, but the insightful will
be able to see it.
And it will show itself in their deeds.
Because their deeds will resemble the deeds of
animals.
They trick people, they cheat, they lie, they
are proud, they are arrogant, they are combative.
So they start resembling the character of animals.
In character you could see it.
But he says also, you start to see
it on the face.
Those who have insight start to seeing it.
The person starts looking like a monkey, starts
looking like a dog, starts looking like this,
starts looking like that.
Not everybody can see it.
But he says, they start looking like it.
And when you see those who are committing
sin for a very long time, as they
age, see what they look like.
You could almost see it in their face.
Like if a person is a killer, and
had been killing for a long time.
After some time when you look at his
face, you'll say, your face is the face
of a killer.
Right?
Yeah, I believe that you could kill me.
You don't have a kind face.
And you don't have to be very insightful,
but you could see it.
Or a person who commits another sin, he
says, I could see this on his face.
So that disfigurement, that is internal become an
external disfigurement.
Now it's hidden, not completely apparent to everybody.
But he says, some can see it.
وَلَا يَزَالُ يَقْوَى حَتَّى تُسْتَشْنَعُ الصُّورَةَ He says,
it will continue to intensify until the image,
the face of that person becomes repulsive.
You look at him, and he repulses you.
فَتَنْقَلِبُ لَهُ الصُّورَةَ بِإِذْنِ اللَّهِ وَهُوَ الْمَسْخُ التَّامُ
He says, when that happens, when it's really
strong, he says, the image will completely be
disfigured.
And it will turn into the image of
an animal.
And he says, this is what Allah Azza
wa Jal did with the Jews and those
who are similar to them.
And He will do that to some of
this ummah.
When towards the end of time, He will
transform them into pigs and monkeys.
So we know that Allah Azza wa Jal
changed some of the people of the book,
the Jews in particular, into monkeys and pigs.
So why did they change into a monkey
and a pig?
Because internally, they started to resemble them.
The monkey does what?
He's a trickster.
He plays tricks.
So when they started to play tricks with
Allah's religion, play tricks with halal and haram,
to resemble a monkey on the inside, the
only thing that was left was what?
To turn them into monkeys on the outside.
So that people could see the reality of
that person is.
And the pig what?
Disregards boundaries.
Does not care about right and wrong.
Filth and or cleanliness.
So a person crosses Allah's bounds and does
not care about purity and filth, they start
looking like a pig.
Because they are behaving like a pig.
So Allah Azza wa Jal changes them.
So, until that complete disfigurement takes place, and
it doesn't take place often, but it happened,
he said, with some of the people of
the book.
And it also will happen with this ummah.
At the end of time, and there's a
hadith in the Prophet ﷺ, where he said,
there will be some of my ummah who
will make zina halal.
In their practice, zina halal.
And they will wear silk, and drink alcohol,
and play music.
And then, Allah Azza wa Jal will transform
them into qirada wa khanazir, into monkeys and
pigs.
So it's gonna happen to this ummah, and
it's important to understand that it can happen
to this ummah, and it will.
But even if it's not a complete disfigurement,
if it's internal, then that heart is a
stubborn corrupted heart.
Like a heart of an animal.
And you eventually will start to have features
of that animal on your face.
So he says, Subhanallah, كَمْ مِنْ قَلْبٍ مَنْ
كُوسٍ وَصَحِبُهُ لَا يَشْعُرِ He says, Subhanallah, how
many inverted hearts are there, and this person
does not feel it.
Disfigured heart, a downgraded heart that had been
swallowed down deep, and this person does not
feel it.
How many are tempted or deluded with people's
praise.
Deluded that Allah had concealed their sins.
Deluded that Allah is blessing them.
So he's saying that, the greatest tragedy here
is what?
That this is happening to you, and that's
why you don't realize it.
So don't think that worldly blessings, and we
talked about this before.
Simply being blessed from the dunya, that is
a sign of Allah's pleasure.
It's not.
Could be, or maybe not.
Maybe Allah is testing you.
Maybe Allah is leading you on.
Maybe Allah is tempting you.
You don't know.
So that's not a sign.
If people praise you, that's not it.
That's not what you're seeking.
Because maybe they are deluding you, and you're
being deluded by it.
So you have to shun that praise.
You have to not allow it to affect
you, or change what you know about yourself,
or lose focus of the fact that what
matters is what Allah thinks about you.
Not what this person or that person is
saying.
So that you become a seeker of their
approval, a seeker of their praise.
So he's saying, subhanAllah, the state of the
person's heart, and the state of a person
like me, not correspond to what is happening
to them on the outside.
And you find today, that there are people
who are entertainers, and public figures.
People love them to death.
But when you look at them, and you
really want to judge their life, you understand
that their life is miserable.
It's displeasing to Allah عز و جل.
It is a very sinful life.
A lot of people love them, including a
lot of Muslims.
So that's not a criterion to evaluate who
that person is.
So he's saying, subhanAllah, كُلُّ هَذِهِ عُقُوبَاتْ وَإِيهَانَاتْ
وَيُظُنُّ الْجَاهِلُ أَنَّهَا كَرَامًا It is all of
these are punishments, and degradations, insults.
And the ignorant thinks that these are favors
from Allah عز و جل.
So fame in itself, that's not an objective.
It's not an indicator.
Money, wealth, worldly blessings, not an objective, not
an indicator.
Praise, not an objective and not an indicator.
But you have to go back and seek
the state of your heart, and see whether
you are really pleasing to Allah عز و
جل or not.
Whether you are following halal, and avoiding the
haram or not.
If you are compromising these boundaries, it doesn't
matter what people say about you, or how
good you feel about yourself.
What matters is how Allah عز و جل
thinks of you, and what Allah thinks of
you.
قَالَ وَمِنْهَا مَكْرُ اللَّهِ بِالْمَاكِرِ وَمُخَادَعَتُهُ لِلْمُخَادِعِ
وَاسْتَهِزَاءُهُ بِالْمُسْتَهَزِئِ وَإِزَغَتُهُ لِلْقَلْبِ الزَّائِغِ عَنِ
الْحَقِّ He says, and part of that, part
of the consequence of those sins is Allah
عز و جل plots with those who plot,
tricking those who trick, and deceiving those who
deceive, and mocking those who mock, and diverting
the heart of those who are diverted from
the truth.
So He's saying that those who connive and
plot, Allah عز و جل will give them
chance to repent, chance to come back.
But if not, Allah عز و جل will
treat them like they have, what they have
chosen for themselves.
يُخَادِعُونَ اللَّهُ وَهُوَ خَادِعُهُمْ They wanna deceive Allah
عز و جل, but He deceives them.
And a person may say to himself, he
says, well, is it appropriate to call Allah
عز و جل that He deceives, that He
mocks with such words.
He says, that's what the Qur'an uses.
This is what the Shaykh is using.
And when we say that Allah عز و
جل deceives, we're not saying that that is
a bad attribute.
Allah عز و جل deceives those who deserve
deception.
So He treats them in the way that
they were treating Allah's religion and the believers.
So they deceive everybody.
They hide the truth, they broadcast falsehood.
They work against the faithful.
They plot against them.
And they don't repent.
So Allah عز و جل in return treats
them in the same way.
They think that they are successful, but they
are not.
They think that they can reach their objective,
but they are not.
They think that they are winning, but actually
they're digging their own grave, but they can't
see it.
That's Allah's deception with them.
Do they deserve it?
Absolutely.
So you shouldn't hesitate because when it's done
in return, it's not bad.
Similarly, if Allah عز و جل mocks them
because they were mocking the believers, mocking the
Qur'an, mocking the sunnah, don't they deserve
that someone should mock them as well, make
fun of them, so that they understand what
they've done to other people, and other people
will understand the consequence of those deeds.
So everything that Allah عز و جل does
is good.
So there's nothing that kind of is insulting
in saying that Allah عز و جل mocks,
or Allah عز و جل plots against, or
Allah عز و جل deceives.
That's the language of the Qur'an and
the language of the sunnah.
قَالَ وَمِنْهَا نَكْسُ الْقَلْبِ He says, and from
it also the consequences is inverting, turning the
heart upside down, until he sees falsehood as
truth, and truth is falsehood, and good as
bad, and bad as good.
Here, subhanAllah, and he says, وَيُفْسِدُ وَيَرَىٰ أَنَّهُ
يُصْلِحُ He says, he corrupts, and he believes
that he's reforming and fixing.
وَيَصُدُّ عَن سَبِيلِ اللَّهِ وَهُوَ يَرَىٰ أَنَّهُ يَدْعُو
إِلَيْهَا He says, he blocks people from following
Allah's path, while thinking that he's inviting people
to Allah.
وَيَشْتَرِي الضَّلَالَةَ بِالْهُدَىٰ He buys falsehood, and he
sells guidance.
He exchanges this for that.
And he believes while doing this, while he's
purchasing falsehood, that he's actually upon the truth.
وَيَتَّبِعُ هَوَاهَا And he follows his desire, while
claiming that he is obeying Allah Azawajal.
And we can add to it, and he
follows bid'ah, while thinking that he follows
the sunnah.
Same thing.
So why does this happen?
Because it's one thing if you know the
truth and you follow it, or you know
the truth but you don't follow it, but
you think, eventually I will.
So there's hope for you, right?
What hope is there for a person who
doesn't know where the truth is anymore?
And if he follows, does whatever he does
is wrong, and he thinks it's right.
Will he ever stop?
Will he ever get back?
Will he ever ask Allah Azawajal for forgiveness,
for repentance, to change his ways?
No.
So when the heart is inverted like this,
turns upside down, and that takes time after
time, day after day, year after year of
disobeying Allah Azawajal until the heart is corrupted.
It takes a person who disregards Allah's revelation
and says, I wanna follow what I think
is right.
How many of us in the world today
are like that?
I wanna follow what I think is right.
So you do it, no, no, no, this
is Islam, but it isn't.
And you defend it, and you scream in
its favor, but it isn't.
It's falsehood, it's absolute falsehood.
You fight and you say this is sunnah,
but it's bid'ah.
You're arguing for bid'ah, you're fighting for
bid'ah, you believe it's sunnah, but it
isn't.
You say, I'm doing this for Allah Azawajal,
but you're not doing it for Allah, you're
doing it for your own self, for your
own ego, for your own tribe, for your
own group.
He said this about me, so I'm gonna
say a lot more many things about him.
But is this for Allah, or is this
because of he attacked you personally?
What is for Allah Azawajal?
So the compass here is broken, gets completely
annihilated.
So how do you get it back?
You get it back by going back to
Allah Azawajal with a lot of humility, so
a lot of asking for forgiveness.
And then looking again at what the Quran
and sunnah are saying and submitting to them,
and being humble enough to say, I may
be in the wrong here.
Let me check what I'm doing.
Let me check if this is halal or
haram, right or wrong, bid'ah or sunnah.
Am I calling to Allah or calling to
myself?
Am I blocking people from Allah Azawajal, or
inviting them to Allah?
What am I doing here?
So that self-reflection is needed.
Because as a person accumulates sins, he become
blind to them.
Maybe you could see this halal and haram
clearly, but not this side.
You could see it here, but you can't
see it here.
So this blindness is devastating.
So you have to be able to go
back and say, Allah grant me the clarity
to be able to see the wrong things
that I'm doing.
That maybe nobody has pointed out, and I'm
unable to see.
So I'm not repelling people while claiming that
I'm inviting them to your path.
I'm not spreading falsehood while thinking that I'm
spreading the sunnah, or spreading Islam.
قَالَ وَكُلُّ هَذَا مِنْ عُقُوبَاتِ الذُّنُوبِ الْجَارِيَةِ عَلَى
الْقَلْبِ As all of this is punishment for
the sins that are affecting the heart, and
continuously affect the heart.
قَالَ وَمِنْهَا And from them also.
حِجَابُ الْقَلْبِ عَنِ الرَّبِّ فِي الدُّنْيَا وَالْحِجَابُ الْأَكْبَرُ
يَوْمَ الْقِيَامَةِ He says, the screen or the
barrier between the heart and its creator in
the dunya.
And the greater barrier and the greater screen
is on the day of judgment.
It's interesting again, here Ibn Al-Qayyim is
saying there is something that happens in the
dunya that becomes a greater reality in the
next life.
Which is what?
If your heart is blocked, and you cannot
see Allah Azza wa Jalla, you cannot approach
Allah Subhanahu wa Ta'ala.
Then eventually on the day of judgment, there
is also will be a hijab, a barrier
between you and Allah Subhanahu wa Ta'ala.
You will not see Him.
But before we even reach the next life,
he says there is a hijab in this
dunya.
At this moment, and each sin that a
person commits, think about it like this.
It's one stone that you add to this
wall between you and Allah Azza wa Jalla.
One brick.
So you're laying bricks.
One stone is one brick.
One sin is one brick.
Another sin is another brick.
Until you build a very high and mighty
wall between you and Allah Azza wa Jalla,
and you cannot get through.
It's difficult.
You need to break it down, and breaking
it down takes effort.
Just like the effort it took for you
to build it.
Because it doesn't build overnight, right?
You don't develop that barrier between you and
Allah Azza wa Jalla all of a sudden.
No, there is this brick, and then you
don't remove it, and then the next brick,
you don't remove it, the third brick, and
now you have mid-level wall.
And you didn't try to break it yet.
And you feel lazy, and lethargic, and unmotivated
to worship Allah Azza wa Jalla, and tightness
in the chest, and distance from Allah, but
you don't treat it.
And you continue to commit those sins.
And then another brick, and another brick, until
the wall is too high for you to
even see the sun.
And you can't get through.
So he's saying here, Allah Azza wa Jalla,
كَلَّ بَرَّانَ عَلَىٰ قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ كَلَّ
إِنَّهُمْ عَلَىٰ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ It says, no,
their hearts are wrapped with what they were
doing.
رَانَة الرَّيْنُ is what engulfs, surrounds the heart.
That's the barrier.
Then Allah Azza wa Jalla says, no, indeed
on that day they will be, there's a
barrier between them, screened.
They will be screened from Allah Azza wa
Jalla.
There's a barrier between them and Allah Subhanahu
wa Ta'ala.
So Ibn Al-Qayyim comments and he said,
فَمَنَعَتْهُمُ الذُّنُوبُ أَن يَقْطَعُ الْمَسَافَةَ بَيْنَهُمُ بَيْنَ
قُلُوبِهِمْ فَيَصِلُوا إِلَيْهَا He wants to say two
things.
He says, those sins have blocked them from
reaching their hearts and have blocked their hearts
from reaching Allah.
Two blockages, two barriers.
So between them and their hearts, they're blocked.
And between their hearts and Allah, it's blocked.
So your heart, which is your heart, it
says you have no access to it.
You forgot about it.
You forgot about it, right?
It is like a wild horse.
You want to bring it back, it refuses
to listen to you.
You know like if you have, if you're
raising a child and you fail to discipline
that child and you just gave it anything
and everything it wants.
And then you tell them, till the child
come here, what do they say?
No.
I have something for you.
No, I don't want it.
Stubborn, right?
They will never listen to you.
Why?
Even though you're supposed to have power over
them, they should respect you.
But because of the way that you've raised
them, you treated them, you have no power
over them anymore.
So that heart now follows its desire.
It doesn't follow you.
You say to the heart, but salah is
good, fasting is good, Qur'an is good.
It doesn't want to listen to you.
Because it really is enslaved to something else
right now.
No, no.
I want to look at this.
And I want to drink and smoke that.
And I want to be around those people.
I don't want to do any of these
boring limiting things.
I don't want to be doing this.
I want to be doing that.
So he says, they cannot reach their heart
so that they could see what could reform
it, what can fix it and what would
purify it.
And what would corrupt it so that they
could eliminate that.
They cannot reach it.
And also, the distance between them and their
hearts is also, between their hearts and Allah
azza wa jal is also blocked.
Is also cut.
So the heart cannot reach Allah subhanahu wa
ta'ala to attain Allah's honor and win
His love subhanahu wa ta'ala.
So that they could live that comfortable life.
So these two barriers exist.
And Allah azza wa jal says, وَأَعْلَمُ أَنَّ
اللَّهَ يَحُورُ بَيْنَ الْمَرْءِ وَقَلْبِهِ And know that
Allah azza wa jal can stand between a
person and his heart.
And again, it is this heart that you're
supposed to have total control over.
Just like your hand and your foot.
Alright.
I tell you, do this and do that
easily.
If Allah azza wa jal had favored you.
If not, you'd be patient with any affliction
that Allah had given you.
But if you have control over your hand
and control over your body, you're supposed to,
if you wanted to be able to do
it.
But imagine if your body stops listening to
you.
How trying that is.
Well, it's not more trying than your heart
refusing to listen to you.
And not being able to go into your
heart and finding, hey, why is this so
much corruption inside?
Start cleaning your heart.
Why can't I put in my heart things
that will make it feel better?
Instead of feeling miserable all the time.
Let me put these things inside.
Trusting Allah azza wa jal, the dhikr of
Allah, Qur'an.
Things that will actually comfort you.
Why can't I put this inside?
Why is my heart so tight?
Why is it that I don't have time
for these things?
What's happening to me?
So here you have to ask yourself, why
can't I reach my heart?
What's happening?
And if you cannot reach your heart, your
heart is too weak to reach Allah azza
wa jal.
So that's the barrier that he is talking
about.
Qala wa minha, also from that as well.
Al-ma'ishatu al-dhanku fil-dunya wa
fil-barzakh wa al-'adhabu fil-akhirah He says,
difficult living, tight living, hardship in the dunya,
and in the grave, and punishment in the
hereafter.
And he says, Allah azza wa jal said,
wa man a'arada'an dhikri fa inna
lahu ma'ishatan dhanka wa nahshuruhu yawma alqiyamati
a'ma.
He says, the one who turns away from
my remembrance, he will have a difficult life.
A life with hardship.
And we will resurrect him the day of
judgment blind.
And the continuation of the ayah is that
the person will ask, Ya Allah, why did
you resurrect me blind?
Well, I was not blind in the dunya.
Allah azza wa jal will tell him that,
this is how you treated our ayahs when
they came to you, you were blind to
them, so we resurrected you as a blind
in the next life.
The blind in this dunya are not blind
in the next life.
And whoever has a faculty, a limb missing,
is not in the next life.
He'll be resurrected completely.
But a person who had been blind religiously
in the dunya, like that person, will be
blind in the akhirah.
But Ibn al-Qayyim is focused on that
first part, which is the one who turns
away from Allah's remembrance will have a difficult
life.
He says, this was interpreted as the punishment
in the grave.
And he says, for sure, he says, it's
the punishment in the grave.
But the ayah is more general than that.
He says, why is more general than that?
Because it had tied or linked that difficult
living to turning away from Allah's remembrance, avoiding
Allah's remembrance.
So he says, wherever that is there, you'll
have hardship of living.
So that is true in the grave?
He says, yes, absolutely.
True in the next life, in the akhirah?
Yes, absolutely.
Is it also true in the dunya?
He says, yes.
Whenever it happens that a person turns away,
distances himself and herself from Allah's dhikr, remembering
Allah, mentioning Allah, the Qur'an, or generally
the dhikr of Allah Azzawajal, the sharia could
be included in all of that.
When you turn away, distance yourself from it,
you'll have a difficult life.
Hardship.
So I want you to kind of pay
close attention to what he's going to be
saying right now.
He's going to solve some dilemmas that you
may have about how you reconcile this with
other known facts.
So he says, the one who turns away
from Allah Azzawajal will have hardship, difficulty in
living in proportion to how much he had
turned away from Allah Azzawajal.
Even if he has a lot of blessings
in this dunya, but his heart will have
that alienation, desolation, humiliation and regret that breaks
the heart apart.
And false wishes or false hopes and present
punishment that he feels and he should feel,
but the only thing that makes him not
feel it is the intoxications of shahwat, the
intoxication of his desires, and ishq, that intense
wrong type of love, and the love of
the dunya and love of power.
He says, even if you do not add
to it or couple to it, the intoxication
of alcohol.
Because the intoxication of these things that we
talked about is more intense than the intoxication
of alcohol.
Because when you become drunk with alcohol, you
could be sober.
You could wake up from it, right?
But he's saying the intoxication of these things
that we talked about, you will never wake
up from them until you die.
So that's a more intense intoxication, drunkenness, than
that of alcohol.
Of course if you add alcohol to it,
that's even worse and worse.
So what he's saying is that, this person
who's away from Allah Azza wa Jal, he's
in pain.
In pain physically, like he has a lot
of good things going on in his life.
So where is that pain?
It's internal.
It's an internal pain.
So he's saying here, there is alienation from
Allah Azza wa Jal.
Alienation, there is distance.
And there is also, he feels humiliated.
And also he is constantly regretful of things
that he could have gotten but he did
not get.
And also anxious about things that he has
but he could lose, or things he wants
but may not get.
So his heart is attached to the dunya.
So his heart is being tormented all the
time.
He's not at peace.
Okay, he says, but why don't they feel
it?
He says, because they're drunk.
Drunk on what?
It's not alcohol.
He's saying because they've immersed themselves in the
dunya so much, they can hardly be awakened
from it.
So they're running after all the time, they're
running after *.
And if not *, it's drugs.
And if it's not drugs, it's power.
And if it's not power, it's fame.
So they're always chasing something, one after the
other, one after the other.
And they keep themselves numb.
And if you wanna know if they are
suffering or not, tell them, don't take anything
and sit still for 10 minutes.
See what they will feel.
Can they sit still for 10 minutes?
Because all of these thoughts will come and
will attack them.
They can't.
Either he has to drink or take drugs
or be sleeping around or watch something or
go somewhere or travel or buy.
There has to be something going on.
All these are shahawat.
So what are you trying to do?
He says, my heart is not well.
I'm not really doing well.
So I have to feed these things.
You're hungry.
You don't really have good food.
All that you have is junk food.
You take sugar, you wanna eat more sugar.
You take sugar, you wanna eat more sugar.
That doesn't nourish you.
It's exactly that image.
That's what he's talking about.
He said, فالمعيشة الضنك لازمة That troubled living
is necessary for anyone who turns away from
Allah Azzawajal.
And his dhikr which he revealed to Muhammad
A.S. He must experience that terrible type
of living in this dunya and in the
akhira.
قَالَ وَلَا تَقَرُّ الْعَيْنُ وَلَا يَهْدَأُ الْقَلْبُ He
says, the eye will never be satisfied.
And the heart will never be comforted.
And the soul will never experience tranquility unless
it is attached to Allah Azzawajal.
إِلَّا بِإِلَهِهَ وَمَعْبُودِهَا الَّذِي هُوَ حَقٍّ Unless it
is worshipping Allah Azzawajal, the one who should
truly be worshipped and rejects any other ilah
but Him Subhanahu Wa Ta'ala.
قَالَ فَمَنْ قَرَّتْ عَيْنُهُ بِاللَّهِ قَرَّتْ بِهِ كُلُّ
عَيْنٍ If someone's eye is satisfied with Allah
Azzawajal, everyone will be satisfied with Him.
If one is happy with Allah Azzawajal, everybody
will be happy with Him because He will
be a source of happiness for everybody that
sees Him.
A source of joy for everybody that sees
Him.
وَمَنْ لَمْ تَقَرَّ عَيْنُهُ بِاللَّهِ تَقَطَّعَتْ نَفْسُهُ عَلَى
الدُّنْيَا حَسَرَاتٍ It is that the one who
is not satisfied with Allah Azzawajal, his heart
will be shred into pieces because of the
dunya.
So here someone may ask, and that's kind
of the reconciliation that we need.
He says, okay, you tell us that.
If we obey Allah Azzawajal, we will have
beautiful living in this dunya.
As Allah Azzawajal, actually he quotes this ayah.
وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُغْبُوا إِلَيْهِ يُمَتِّعُكُمْ مَتَاعًا
حَسَنًا إِلَىٰ أَجَلِمْ مُسَمَّةً Actually, let me go
through the ayat and then try to reconcile
what I wanted to reconcile.
He says, Allah Azzawajal, He gave the good
life, حَيَاة طَيِّبَة Beautiful life for those who
believe in Him and they do good.
Allah Azzawajal said, مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ
أَوْ أُنْثَى وَهُوَ مُؤْمِنٍ فَلَنُحِيَنَّهُ حَيَاةً طَيِّبًا He
says, the one who does good deeds, whether
male or female, while being a believer, we
will give him a good life and reward
him with the best that he has done.
Allah Azzawajal also has said in another ayah,
لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنًا Those who
did well or did good, they will have
good in this life and the home of
the Hereafter is better and that is an
excellent home for those who have taqwa.
And the ayah that I wanted to mention
is, وَأَنِ اسْتَخْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ Repent
or ask Allah for forgiveness and repent unto
Him.
يُمَتِّعْكُم مَتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُسَمَّى He will
give you a good life until an appointed
time, meaning the time of your death.
وَيُؤْتِكُ الَّذِي فَضْلٍ فَضْلَهُ So the question a
person may ask, he says, you're telling us
that Allah Azawajal will give us a good
life in this dunya if we are obedient.
That's right.
Yet at the same time we know that
Allah Azawajal tests the prophets of Allah the
most and the righteous the most.
How is it that we can live a
good life in this dunya at the same
time we are more tested?
We say, and Allah knows the best, we
say that when you're obedient to Allah Azawajal,
is your heart attached to the dunya or
to the akhirah?
To Allah Azawajal, to getting His pleasure or
to getting more of the dunya?
Supposedly to Allah.
The more pleasing you are to Allah Azawajal,
Allah brings you closer to Him, so your
heart is attached to Him, not to the
dunya.
When your heart is attached to Allah Azawajal,
what happens with the dunya does not matter
as much.
It could come and it could go.
It doesn't mean that it's not gonna hurt
at all.
It hurts, but not as much.
Because your heart is not attached to it.
So the more that your heart is attached
to Allah Azawajal, the dunya seems very small
in your eyes.
So you won a million dollars, you lost
a million dollars.
In your eye, the whole this world is
not worth it.
So you don't really worry that much about
it.
Yeah, it may sting a little bit.
You're still a human being, it'll sting a
little bit.
But then you immediately come back to Allah
Azawajal, then you start forgetting about what you've
lost of the dunya.
Because your heart is attached to Allah.
And since Allah Azawajal is eternal, your heart
does not experience pain.
And since His promise is guaranteed, there is
no fear, there is no regret.
Now if you withdraw from Allah Azawajal, what
else do you have?
Where do you go?
The dunya.
The dunya has none of these things.
It makes promises and breaks them.
Gives you and takes away from you.
Assures you and then assaults you.
So if you're in the dunya, it damages
you.
And you'll never be happy.
And that's what He is saying here, Rahimahullah.
That is, if you're with Allah Azawajal, Allah
comforts your heart.
No matter what He gives of the dunya
or He takes, whatever you win or you
lose of the dunya, your heart is comforted.
Because that's not your concern.
Your mind is somewhere else.
Your spirit is somewhere else.
You're waiting for the next life.
But if you're distant from Allah Azawajal, the
only thing you have is the dunya.
And the dunya will devastate you.
So that's what He is saying.
It doesn't matter how much they have.
The dunya is killing their hearts.
So if you want al-hayat tayyiba, the
good life, it doesn't mean here that if
I become righteous, if I obey Allah Azawajal,
if I'm gonna have money and property and
wealth, I will get married, I'll have children,
I'll be promoted, my children will be successful.
Where are you living?
Where are you living, right?
You're not gonna get all of these things.
Especially if you are a believer.
If you are a disbeliever, Allah may give
you these things.
Why?
Because the only thing you have is the
dunya.
But if you're a believer, then you have
a mission.
You have another life.
You have a soul.
Allah wants to protect you.
Allah Azawajal wants to guide you.
Allah wants to purify you.
So al-hayat tayyiba is even though I'm
tested, I'm comfortable.
I'm happy with Allah Azawajal.
That's how you reconcile it and that's how
you understand it, right?
So, فَفَازَ الْمُتَّقُونَ الْمُحْسِنُونَ Who says those who
are obedient to Allah Azawajal with taqwa and
ihsan, they've won the bounties or the joy
of this dunya and in the akhirah.
And the good life in this dunya and
in the akhirah.
Because the comfort of the soul, the comfort
of the heart and its joy and its
pleasure is in leaving the haram and obeying
Allah Azawajal.
He says that's the real comfort that the
soul will have.
And you could experience this at any moment.
Especially when you obey Allah Azawajal.
Contrast and compare yourself before and after reading
a good portion of the Qur'an.
Before and after dua.
Before or during Ramadan and before Ramadan.
Just contrast your heart and what you feel
and you will see that Allah Azawajal has
given you a taste of that good life.
And so, some of those who have tasted
that pleasure, that spiritual pleasure, they've said, لَوْعَلِمَ
الْمُلُوكُ وَأَبْنَاءُ الْمُلُوكِ مَا نَحْنُ عَلَيْهِ لَجَالَدُونَ عَلَيْهِ
بِالسُّيُوفِ It says, if the kings and the
children of kings were to know the joy
that we are experiencing, they will fight us
for it using their swords.
Ibrahim ibn Adham is the one who said
this.
It says, if the kings and the sons
of kings...
Now the kings and the sons of kings,
what are they after?
The dunya, power and the dunya.
And they'll use their swords against you if
you want to take it from them.
They will kill you.
So it's saying, they're after what they believe
is the highest form of pleasure.
Because they're the kings, because what is higher
than a king?
So that's the highest form of pleasure.
Power, dominion, money, whatever you say goes.
And they fight for it.
He says, but if they were to know
what we are feeling, which they don't, and
they cannot get, but what we are feeling,
they'll fight us for it.
The irony is, it's free.
Right?
It's absolutely free.
It's available.
Right?
Like everybody can get that.
Subhanallah.
Allah subhanahu wa rahma is that He had
made what you need the most free.
Right?
Like water and air.
It's supposed to be the cheapest or free.
So if you need, Allah azza wa jal,
it's free.
If you need the Qur'an, it's free.
You can go and somebody will give you
the Qur'an.
Somebody will come and sit and teach you,
right?
Or you can just go and learn it
if you want.
It's like the cheapest thing.
It's so accessible, but people don't want it.
Right?
So accessible, so open, but people don't want
it.
So it says that, the kings and the
children of kings, the greatest joy is available
to them, but they don't want it.
They don't even know about it.
And that tells you that Allah azza wa
jal selects whom He wants to be favored
with all of this.
But of course, cannot just simply say, Allah
will select me, so I'll wait till I'm
selected.
You have to strive also to be selected.
وَقَالَ آخَرَ إِنَّهُ لَيَمُرُّ بِالْقَلْبِ أَوْقَاتٌ أَقُولُ فِيهَا
إِن كَانَ أَهْلُ الْجَنَّةِ فِي مِثْلِ هَذَا إِنَّهُمْ
لَفِي عَيْشٍ طَيِّبٌ It says, some have said,
He says, if the people, He says, my
heart will experience some joy, some happiness, some
comfort.
That I would say, if the people of
Jannah are feeling what I'm feeling, they're really
experiencing the good life.
Like if this is how the people of
Jannah are gonna be enjoying all the time,
it's a wonderful type of living.
And you will get a glimpse, you will
get an access to it.
Where you're so happy with Allah azza wa
jal, you almost could fly.
You almost could fly.
You don't care about anything else.
Like everything else is taken care of, and
your heart is so attached to Allah azza
wa jal, and it's complete joy and bliss.
For that minute, for that 5 minutes, for
those 10 minutes, it's saying, you will reach
that stage.
And you say to yourself, if this is
what the people of Jannah will be feeling
all the time, that's a wonderful type of
living.
Because I cannot experience this all the time.
But when I do, it's really something else.
That's what he's saying.
So imagine yourself, subhanAllah, if you reach that
pinnacle, pinnacle of spiritual elevation, say to yourself,
maybe this is how the people of Jannah
will feel all the time.
And that is beautiful.
And another said, إِنَّ فِي الدُّنْيَا جَنَّةٌ هِيَ
فِي الدُّنْيَا كَالْجَنَّةِ فِي الْآخِرَةِ فَمَنْ دَخَلَهَا دَخَلَ
تِلْكَ الْجَنَّةِ وَمَنْ لِمْ يَدْخُلْهَا لَمْ يَدْخُلْ جَنَّةَ
الْآخِرَةِ He says, in this dunya, there is
a Jannah.
He's talking about a figurative Jannah, not an
actual physical location.
He says, although, he'll tell you there are
some physical spots.
But he says, in this dunya, there is
a Jannah.
It is like, in this dunya, like the
Jannah in the Akhira.
Because the Akhira is not all Jannah, right?
There is a Jannah and there is Jahannam
and there is Al-A'rat.
So, this Jannah in this dunya is like
the Jannah in the Akhira.
If you do not enter this Jannah here,
in the dunya, you will not enter it
there, in the Akhira.
And that is a very insightful thing to
say.
Before you enter the Jannah of the Akhira,
there is a Jannah in the dunya.
Where is this Jannah in the dunya?
How do you get access to it?
Now, we'll talk about some physical spots here.
So, he said, قَدْ أَشَارَ النَّبِيُّ إِلَىٰ هَٰذِهِ
الْجَنَّةِ بِقَوْلِهِ He said, salallahu alayhi wasalam, that
he pointed to this Jannah.
Where he said, إِذَا مَرَرْتُمْ بِرِيَاضِ الْجَنَّةِ فَارْتَعُوا
He says, if you pass by the gardens
of paradise, meaning in the dunya, then feed
from them, eat from them.
They say, O Prophet of Allah, what are
these gardens of paradise?
He says, حِلَقُوا الذِّكْرِ The gatherings of remembering
Allah Azzawajal.
حِلَقُوا الذِّكْرِ So he called it, رِيَاضُ الْجَنَّةِ
Hopefully, something like this could be it.
What is حِلَقُوا الذِّكْرِ?
It is a gathering where Allah Azzawajal is
mentioned.
Whether you are learning fiqh, or learning aqeedah,
or learning tazkiyah, or learning hadith.
What are you learning?
Islam.
Or learning the Qur'an.
So حِلَقُوا الذِّكْرِ does not mean that people
are sitting in a circle and they're just
doing Allah, Allah, or something like that.
That's not it.
حِلَقُوا الذِّكْرِ is the حِلَقُوا الذِّكْرِ as the
Sahaba radiallahu anhum used to do.
They would sit and read the Qur'an.
They would sit and learn.
That's what it is.
So he says, if you pass by, sit
and eat.
Because that's a portion of Jannah.
So you have to enter that.
In another, he said, salallahu alayhi wasalam, مَا
بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ What
is between my house and my minbar, the
pulpit, the place he used to stand on,
salallahu alayhi wasalam, for the khutbah.
He said, it's a garden of the gardens
of paradise.
So that is another physical spot.
So he's saying there that, there is a
Jannah here.
And that Jannah includes when you pray.
And when you remember Allah Azza wa Jal.
And when you start fasting.
And when you go to Hajj and Umrah.
And when you engage in the dhikr of
Allah Azza wa Jal.
And when you inspect your heart to clean
it from diseases, from envy, from pride, from
shirk, from hypocrisy.
When you help people.
So all of these acts transform you into
a Jannah on this earth.
So people could be suffering dissatisfied outwardly.
But you are most satisfied with Allah Azza
wa Jal because you've entered that Jannah.
I don't want anything but Allah's pleasure.
I don't want anything but Allah to be
happy with me.
Because if He's happy with me, I have
everything else.
When you reach that stage, you've entered that
Jannah.
He says, if you get into that Jannah
here, you'll get into that Jannah there.
If you have no clue what that Jannah
here is, you've not entered, you have no
such feeling.
Then it means that you're really far away
from Allah Azza wa Jal.
Then He said, then the chances you may
not enter that Jannah then.
So you must strive to experience Jannah right
here.
Push yourself and say, I'm dissatisfied with myself
praying like this.
Or reading the Qur'an like this.
Why am I just reading the Qur'an
like this?
It's just not affecting me at all.
Salah is not affecting me.
Ramadan is not affecting me.
You should be unhappy with yourself if that
happens.
You push yourself.
I wanna feel the Salah.
I wanna feel the Qur'an.
I wanna feel dhikr.
I wanna feel fasting.
And subhanallah, if you are dissatisfied and you
start asking Allah for more, Allah gives you
more.
Right?
Just like almost anything in life, if you
push yourself, you tend to, most of the
time, get what you've strived to get.
Unless Allah had decided otherwise.
But if you're dissatisfied with the state of
Iman or Taqwa or practice that you have
and you push yourself, Allah Azza wa Jal
will give you more.
But you have to be willing and you
have to push yourself.
And He said, وَلَا تُظُنَّنَّ أَنَّ قَوْلَهُ He
says, don't think that, Allah, when He says,
إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ Indeed, the pious are
in نعيم, in joy or in happiness or
in bliss or are being blessed.
And the fujjar, the disobedient are in jaheem,
are in torment.
He says, don't think that this is limited
to the next life.
The pious who are living in joy or
happiness, and the unpious or impious who are
living in trouble living or distress type of
living, He says, it's not in pain.
It's not limited to the next life.
This life is included as well.
And He says, وَأَيُّ لَذَّةٍ وَنَعِيمٍ He says,
what bounty, what joy in the dunya is
better than the joy of the heart?
If the heart is just at peace, comfortable,
safe, knows Allah Azza wa Jalla, loves Allah
Azza wa Jalla, does what Allah wants, He
says, what joy is greater than that?
That heart is completely satisfied, completely full.
Because true living is the living of a
sound heart.
And then we'll talk about that, InshaAllah, next
week.
So stop here, InshaAllah.
رَبِّ الْعَالَمِينَ Let me know if you have
a question, InshaAllah, to answer.
Peace be upon you.
Because you're not making dua or because what?
Okay.
So the first question is that, is taqwa
inherited?
The good heart, is it inherited?
No, it's not inherited.
The father could make dua for his children
and Allah could accept that dua from him.
And because of that, they will be pious
as well.
Or he teaches them and by that, they
could be pious as well or they may
have none of that.
So it doesn't get passed on just like
you pass on your genes, right?
But it has to be earned.
And it's either the children who will do
it or the father will impart that through
his dua or through also his effort.
The next question that you had is about,
you kind of tied it to commanding good
and speaking out against evil versus if we
fail to do this, the punishment will come
and engulf all of that.
You tied that to what is happening to
Muslims in Urdu Sham.
And your intention should be, right?
Whenever a Muslim or Muslims are facing difficulty,
is at least when you begin with dua.
That's one.
And then the next thing is, you ask
yourself, what is it that I can do
that could help them?
And you inspect based on your ability or
Allah had given you or Allah maybe did
not give you.
But something that is within reach of every
Muslim is to try to be better as
a Muslim.
Like if there's nothing else that you can
do, nothing else that you can do, in
addition of course to dua, just be better
as a Muslim.
Because when you and I are weaker, they
are weaker.
And you and I are stronger, they are
stronger.
Our dua is strong, our effort is strong,
we organize better, we can be motivated enough
to speak out against evil and change it.
And Allah Azza wa Jalla leads us to
the best way of fixing society.
So that's what I would recommend, inshallah.
Ask yourself what you can do and try
to do your best, inshallah.
بِعَرْجَةِ الجَنَّةِ Yeah.
نعم.
طيب, let me answer the second one first.
So he's saying how to reconcile what we've
just heard in the lecture with the Prophet
ﷺ pointing a couple of hadith of how
good praise and bad praise matters.
Now notice that we've said that praise should
not be your objective.
You should be working for it, you shouldn't
be worried about it.
Because once you start worrying about what people
are saying about you, they'll divert you away
from Allah Azza wa Jalla because people's praise
is about, most of the time is about
the dunya and for the dunya and it's
basically shallow.
If Allah Azza wa Jalla gives you good
praise because of the good things that you
have done that are really pleasing to Allah,
that's a good thing.
That's a good thing and that's nothing to
run away from or nothing to criticize.
But we say as a Muslim, that's not
your concern, Allah gives that to you.
Or even if you are a righteous person
and no one knows about you, you're still
good with Allah Azza wa Jalla because you
could be hidden, you could be anonymous, no
one knows about you.
So, whether there's praise or not, that's in
the hands of Allah Azza wa Jalla and
He gives it or He doesn't.
But you as a Muslim, don't be fooled
by it and you as a Muslim, don't
make it your objective.
So that's what I wanted to emphasize here.
This person who says, I wanted to step
with my limp in Jannah, he is saying
based on what he understands.
Wallahu a'lam.
Because I'm not sure about that end.
I'll check it inshallah.
Whether he said salallahu alayhi wasalam that he
will step with his limp in Jannah.
We'll see.
I mean, let me check it inshallah.
But no one will go into Jannah or
experience it deformed or with less.
But they'll be in complete form.
So if it's true, that will be just
for him to fulfill what he wanted.
He fulfill what, I wanted this, he'll be
given that.
But he will be given complete form in
Jannah if he enters Jannah.
Right?
Just like, you know, when someone, a lady
came to the Prophet salallahu alayhi wasalam and
she was an elderly woman and he said,
no elderly woman shall enter Paradise.
No, everybody who enters Paradise will be young.
So it's the same thing.
They will have complete form inshallah.
I have, let me just very quickly read
these and then inshallah, I'll come back to
you inshallah.
Regarding the likening of humans to animals, is
this metaphorical or is this characteristic literal?
So in likening humans to animals, is this
metaphorical or is literal?
We said it's both.
So first of all, it's figurative metaphorical meaning
the heart will resemble the heart.
And then he's saying it intensifies until you
will see traces of that on the face.
And if it's truly intensifies, Allah azza wa
jal could in certain occasions disfigure a person.
But that's a supernatural event that does not
happen often.
It happened to the people of the book
we said and it will happen to some
of the ummah at the end of time.
Here is, we're asking about the salaf would
ask Allah azza wa jal to accept their
Ramadan for six months after said Ramadan.
Why would this not be considered a bid
'ah?
Because they're asking Allah azza wa jal to
accept a good deed.
So I'm not sure how that would qualify
as a bid'ah.
Meaning if you do something good and then
you keep asking Allah azza wa jal to
accept that from you, that's not a bid
'ah, right?
That's not a bid'ah.
So if we kind of legislate this and
we say, hey everybody, you need from now
on after Ramadan to keep asking Allah every
day or every week to accept Ramadan from
you for the next six months.
If we legislate that, yeah, it becomes a
bid'ah.
But if a person wants to do this,
that's not a particular bid'ah, especially if
they don't legislate that to people.
Can Jannah here also mean that the person's
ability to be tranquil attending the distribution of
Rasulullah ﷺ, da'il, meaning person's ability to
stay in the halaqah and strive to seek
knowledge.
Yeah, the more that you're able to be
patient with halaqahs and anything that is obedient
to Allah azza wa jal, the more that
you will get from the Jannah that we
are talking about, insha'Allah.
I'm sorry if some of these things are
quick.
I just want to answer as many of
them as possible.
So you have your hands up.
We'll end with you, insha'Allah.
Okay.
So how can we connect the heart of
someone who is motivated by the Qur'an
and comforted by that to be also motivated
scientifically to do something that is helpful here?
We say it's absolutely connected.
And of course, first of all, you must
be naturally inclined to want to be a
scientist or to work in this field rather
than that field.
So there's that natural inclination.
But we say it's absolutely connected because this
is how Allah had chosen for you to
help others.
If you have that natural talent, natural inclination,
and if you go into science, whatever branch
of it, and you're able to help people
through all of this, that's your motivation.
That I'll be able to solve their problems,
take away their illnesses, make their life easier,
guide them to Allah azza wa jal, show
them how Allah azza wa jal is present
and can be seen through His creation.
Discover the miracles of Allah azza wa jal
in all of that.
All of these are motivations for you to
be scientifically minded but based on a religious
foundation.
So it's based on helping people, discovering the
majesty of Allah azza wa jal in His
creation and making people's life better and curing
their illnesses or removing their problems.
No, that's not.
No, no.
See, I will tell you something.
The reason why he's asking is it seems
like the Muslims are more inclined towards this
world whereas the non-Muslims are more interested
in this world.
So, first of all, you understand that there
was a time when Muslims had both.
Right?
They had the akhira and they had the
dunya.
They were the leaders in math and physics,
biology and all of that.
They're the top scientists.
And they were religious as well.
So being religious does not take away from
worldly achievements.
It purifies worldly achievements.
And we've talked about this before.
Because if you don't have religion to contain
that worldly greed, what you will do is
eventually destroy the world by your endeavor in
it.
Like the non-believers right now, if you
just leave them to do what they're doing,
the world will collapse.
Right, Oran?
Maybe you can't see it.
Nuclear weapons, disease, famine, all of these things,
just leave them as they are.
US, look at it.
Just leave it as it is.
It will collapse.
It's just inches away from it.
But what props it is ignorance.
Otherwise, just leave them as they are, they
will destroy this earth.
The thing is that you need detachment from
the dunya first to be able to come
back to the dunya and do good in
it.
Not for the sake of greed, not for
the sake of self, but for the sake
of other people.
And not to corrupt it while you're trying
to control it.
So the best way is, yeah, you need
to detach from the dunya.
You need to focus on Allah Azza wa
Jal.
And when you do this, Allah will allow
you to come back to the dunya.
And when you come back to the dunya,
it will not control you.
Money will not control you, you'll control it.
So that's what we're asking.
So all this seems like we're running away
from the dunya.
No, no, no.
We're trying to purify the greed, take it
away, so that we have control over the
dunya.
Just like the Prophet ﷺ and Abu Bakr
and Umar and the Sahaba, they've built a
civilization that was not enslaved to the dunya.
Let me stop here.
Bi'illah Azza wa Jal.
InshaAllah we'll see you next week at the
same time.
SubhanakAllahu wa bihamdik.
Ashadu an la ilaha illa anta astaghfiru wa
lakum walhamdulillahi rabbil alamin.