Ali Albarghouthi – The Disease and the Cure #39 Major Sins Lead to Disbelief
AI: Summary ©
AI: Transcript ©
As we wait, insha'Allah, for the lecture
to start, I just wanted to get your
opinion on the time.
Would you like it to continue after Maghrib
till the time change, or would you like
to switch to after Isha?
Late?
Until they switch?
Okay, insha'Allah.
Okay, if someone thinks otherwise, just let me
know, insha'Allah.
But so far what I hear from you,
continue with after Maghrib.
Hmm?
After Maghrib, right?
We are here, insha'Allah.
Good, insha'Allah.
Okay.
In the name of Allah and all praise
is due to Allah.
And peace and blessings be upon the Messenger
of Allah and his family and companions.
O Allah, teach us what benefits us, and
benefit us with what You have taught us.
And increase us in knowledge, O Lord of
the worlds.
O Allah, help us to remember You, to
be grateful to You, and to worship You.
What's next?
So Ibn Al-Khayyam, may Allah have mercy
on him, today, he'll be talking about sins
and sin qualification.
It's not, what's the word I wanted to
say?
It's not qualification.
No, it's types of sins.
Until the other word that I wanted to
say comes back.
Types of sins.
So this is, insha'Allah, we'll be focusing
on today.
And it's a useful discussion to understand types,
categories, I think that's the one I wanted
to say, categories of sins.
And how to look at them.
So he says, وَلَمَّ كَانَتِ الذُّنُوبُ مُتَفَاوِتًا فِي
دَرَجَاتِهَا وَمَفَاسِدِهَا تَفَاوَتَتْ عُقُوبَاتُهَا He says, because sins
vary in the harm that they produce, right?
And the levels that they belong to.
So are the punishment for those sins.
So he says, the punishment for all sins
are not the same.
He says, why are they different?
He says, because the degrees are different.
Some are more harmful than others.
So he's gonna look at a framework first.
And he's gonna present that.
Then he'll move to another framework.
Meaning framework, a way of organizing sins.
How to look at them.
So he'll present one and then he'll present
another.
So he says, أَصْلُهَا نَوْعًا تَرْكُ مَأْمُورٍ وَفِعْلُ
مَحَظُورٍ He says, the basis of sins, their
origins, they all go back to two things.
There's a command of Allah that you do
not do or a prohibition that you violate,
right?
It's those things.
Because Allah's commands or the Sharia in general,
right?
Are about commands and prohibitions.
So what is a sin?
You violate those.
And he says, this is the thing that
Allah Azzawajal tested the parents of the jinn
and the insolent.
So Adam was prohibited, he broke that.
Iblis was commanded, he broke that, right?
So he says, that's the origin of sins.
And that's the test of the father of
humanity and the father of jinn.
And all sins can be looked at in
those ways.
And he says, وَبِعْتِبَارِ مَحَلِّهِ Now if you
want to look at it in terms of
where this happens, he says, it's either internal
or external, right?
External meaning the limbs.
So they are commands and prohibitions for the
limbs.
And there are commands and prohibitions for the
heart, right?
And if you, inshallah, stay with us, you'll
see examples of that.
وَبِعْتِبَارِ مُتَعَلَّقِهِ إِلَىٰ حَقٍّ لِلَّهِ وَحَقِّ خَلْقِهِ He
says, also you could look at them in
another way where some pertain to Allah, the
rights of Allah, and others the rights of
His creation.
Like if you want to look at it
in a different way too, sins can be
divided into two.
Those that pertain to the rights of Allah
عز و جل, meaning purely the rights of
Allah عز و جل.
Like what's an example of that?
Salah, right?
Salah.
That's between you and Allah عز و جل.
It's not between you and humanity.
Meaning you have not violated the right of
a particular person when you did not pray
or if you pray wrong.
It's between you and Allah عز و جل.
But there are also the right of creation.
What's an example of that?
You can say Zakah because they deserve it.
Give me something that is kind of purely
the right of creation.
And it's never really purely the right of
creation.
He'll mention.
But give me something like that.
The rights of the neighbor, right?
The rights of the parents, rights of the
children.
If you steal from someone, if you kill
someone, there's a right that belongs to them
there, right?
He says, وَإِن كَانَ كُلٌّ حَقٌّ لِخَلْقِهِ وَإِن
كَانَ كُلٌّ حَقٍّ لِخَلْقِهِ فَوَمُتَضَمٌ لِحَقِّهِ He says,
but even though the second category that we
mentioned which is the rights of creation also
includes his right as well.
But we named it, we dubbed it the
right of creation because it becomes incumbent to
pay it off when they demand it and
it's given or forgiven when they forgive it.
So if someone violates the rights of creation,
he actually had also violated Allah's rights.
So if somebody kills, is the sin only
pertaining to the one that he killed or
the one that he killed and he violated
Allah's command as well?
He says both.
So why do they call them the rights
of creation?
He says because that particular sin, even if
you repent from it between you and Allah
عز و جل, it's not forgiven yet.
What do you need to do?
Seek the forgiveness of the grieved, the victim.
He has to forgive you.
And if he doesn't, he demands his right
and he will get it either in the
dunya or in the akhira.
So that's why it's called the rights of
creation even though it's double.
The rights of Allah and the rights of
creation and one that is purely the rights
of Allah عز و جل.
قَالَ ثُمَّ هَذِهِ الذُّنُوبُ تَنْقَسِمُ إِلَىٰ أَرْبَعَةِ أَقْسَامٍ
And says, and these sins can be divided
into four categories.
Angelic, satanic, predatory and animalistic.
Alright?
Now, this is the framework, the first framework
he's presenting or the first categorization that he
is presenting.
Now, it's useful to understand where this comes
from and then we'll explain it.
Okay?
So the origin of that categories or those
categories or that categorization is actually Greek.
And it's not that Ibn al-Qayyim رحمه
الله he directly derived that from the Greeks.
Like he wasn't, as far as we know,
sitting and reading books of the Greeks.
No.
But previous authors and previous books mentioned these
categories.
And then it passed on from one author
to the other, from one book to the
other and so on and so on.
Until it reached Ibn al-Qayyim رحمه الله
and he saw that there is some use
in it.
So he took it and he adapted it.
So this is what happened.
And the original categorization is what?
They talk about the forces of the self
and nafs, قوة النفس.
Like the self has forces in it.
You can call it inclinations, abilities, whatever.
And these are the angelic, الملكية.
I'll explain that.
The predatory or the anger based, الغضبية.
The animalistic or the شهوة based.
These are the forces.
Based on what?
Based on the soul is created where?
They say it comes from above, the heavens.
So they assign all virtue to the soul.
And they say that anything that you have
knowable in you that is loving of virtue
belongs to the soul.
And the soul since it's from above, it's
heavenly.
So they call it angelic.
Is that clear?
Easy, simple enough, right?
They call it angelic.
So you have this angelic force in you.
What does it come from?
They say it comes from your soul.
Because the origin of your soul is something
elevated.
It says, but also you've been created also
from?
What else?
The earth.
So all the earth brings into you urges.
What are these urges?
I didn't identify two main forces, he says.
One that is الغضبية, the angry one.
Or the predatory, like a predatory animal.
And the other one is one for شهوة,
the desires, the material.
So they call it الشهوية or animalistic.
Now these forces are not all necessarily bad.
Like even the angelic is fine.
The angelic is all good.
But the angry one or the predatory one,
it's not all bad.
It's just if you keep it under control,
you direct it well, then it's a good
force.
So if you mismanage it, it leads to
killing, shedding blood, assaulting people.
You see how some people are simply, that
force is magnified in them.
So they're always angry.
Or they're easily agitated.
Or when they're agitated, they can kill someone.
They say that force is strong in them.
They had not managed it.
But of course if you manage it well,
it leads to bravery.
Protecting the weak.
Sacrificing your life for a noble cause.
And if you lack that force, the opposite
is bad, which is being a coward.
Right?
The other one, which is القوة الشهوية or
the animalistic.
Similarly, right?
If you direct it well, then you take
what you need from this world.
But if you indulge in this world and
in the dunya, it overtakes you.
So you need the angelic or the heavenly
side of you to control all of that.
That's where it comes from.
Now you see the Islamic influence, wallahu a
'lam, when Ibn Qayyim is adding the satanic.
Okay?
So he adds the satanic, but the Greeks
do not recognize that.
So let's follow the division of Ibn Qayyim,
rahimahullah.
Because it is useful in terms of trying
to understand some of these things.
قال فذنب الملكية.
He says, angelic sins.
Now, the explanation I offered removes the contradiction
of thinking, how could angels have sins?
Because how could you talk about angelic sins?
What does he mean by that?
The categorization is that heavenly sins.
Meaning sins pertaining to the heavens.
He explains that by saying, أن يتعاطى ما
لا يصلح له من صفات الربوبية.
That he assumes from himself, or he gives
others, what is not fitting of the attributes
of lordship, of rabubiyah, that belong to Allah
عز و جل.
So he elevates himself, or something else to
the heavenly realm, where he becomes, or somebody
else becomes, a god with god, or has
some attributes of god to himself.
He takes these attributes himself.
He says like what?
Like العظم والكبرياء.
Greatness, grandeur.
الجبروت والقهر.
Power that overwhelms.
Only Allah عز و جل has this.
But when he brings or assumes this, attributes
it to himself or to others, he has
violated that heavenly exception.
Which is that Allah عز و جل is
the only one who has this.
والعلو استعباد الخلق.
The elevation being above all.
Not only that he is above all subhanahu
wa ta'ala, where he is, but also
above all in terms of power, in terms
of dominion.
So if a person, or a king, or
an emperor, or a prince, or whatever, assumes
that and elevates himself above people, and he
subjugates them, and he says واستعباد الخلق, that
is assuming some of the attributes of being
a god.
Especially if he starts demanding that they worship
him, or they give allegiance to him, that
is only, or should only be restricted to
Allah عز و جل.
And he says, وَيَدْخُلُ فِيهَذَا الشِّرْكُ فِي اللَّهِ
He says, part of this, these types of
sins, that assault the uniqueness of Allah عز
و جل, the supremacy of Allah, compromise the
supremacy of Allah, that's what is the heavenly
sins.
He says, part of that is shirk, and
he's of two kinds.
Shirk, and his names and attributes, and having
other ilahs with them.
Maybe worshipping somebody with Allah عز و جل.
And another one in, his worship.
Alright, and he will talk about this, inshallah,
maybe next week.
So, he says, one is shirk in Allah
عز و جل, in his names and attributes,
somebody is like Allah عز و جل, has
similar names, similar attributes, or should be worshipped
as Allah عز و جل, or should be
worshipped with Allah.
The other one is shirk in your own
worship, while you recognize that Allah عز و
جل is unique, while you have iman, but
you have riya.
That's the second category.
And he says, and this second one, in
the worship of Allah عز و جل, does
not necessitate entry into hellfire, even though it
could invalidate the action that it is part
of.
So, if a person completely believing in Allah
and the Prophet, he is a Muslim, but
they have riya in their salah, the salah
becomes what?
Invalid.
It's not accepted.
So, that does not mean shirk, in the
sense that a shirk that will take you
into hellfire, but it's a shirk that will
spoil that deed.
Alright, you're not gonna get the reward that
you want from that deed.
Qala, وَهَذَا الْقِسْمُ أَعْظَمُ أَنْوَاعِ الذُّنُوبِ This category
of sin is the greatest type of sin.
So, he began with the greatest and the
highest.
He says, that's the greatest type of sin.
Qala, وَيَدْخُلُ فِيهِ الْقَوْلُ عَلَى اللَّهِ بِغَيْرِ بِلَا
عِلْمٍ فِي خَلْقِهِ وَأَمْرِهِ This is included also
in that category of heavenly sins, or heavenly
incursions, into what you're not supposed to go
into, is to say about Allah Azawajal what
you do not know.
To speak about Allah, to claim about Allah
things that are false, in His creation and
His command.
He says, that's also very close, right up
there.
So, Allah Azawajal has, He said, فِي خَلْقِهِ
وَأَمْرِهِ He created things a particular way.
And He has particular commands.
So, when you lie about Allah Azawajal, you
go to His commands and you say to
the halal, it is what?
Haram, and to the haram, it is?
Halal.
You say, Allah loves this and He hates
it, or He hates it and He loves
it.
Or you come to His creation and you
say, though Allah had made it this way,
you could change it.
So, you could make these animals haram, like
the polytheist of Mecca used to do.
These animals are haram.
These animals are halal.
Or today, you could change male into female
and female into male.
That is changing Allah's creation, right?
Especially if you say, that's okay with the
divine, that is okay with God, God does
not mind this, God loves that, as long
as people are happy.
So, why was this such an egregious sin?
Saying about Allah Azawajal, what you do not
know, lying about Him.
He said, first of all, is because really
when you think about it, every shirk is
lying about Allah, right?
So, when you worship someone other than Allah
Azawajal, you're making the claim that Allah loves
this, Allah allows it, Allah accepts it, right?
Isn't that lying?
And when you invite people to it, and
you say, it's okay, you're lying about Allah
Azawajal.
So, every shirk is lying about Allah.
So, that's one reason why lying about Allah
is so serious.
Second is, lying about Allah Azawajal changes the
order of revelation and creation.
So, it's not just simply that you committed
shirk in yourself.
No, no, now you are inviting people to
do that by saying, no, the shari'a
of Allah is not as you think.
So, you're changing the whole thing.
So, you're opposing Allah's shari'a.
Like similar to bid'ah, right?
Because the sunnah of the Prophet Sallallahu Alaihi
Wasallam is to do A, B, C, and
D.
Bid'ah comes and says, no, change that.
I'm gonna add things or subtract things.
Because you change the shari'a, bid'ah
became very serious.
So, here lying about Allah Azawajal in his
commands changes the face of the shari'a
and spoils it all.
That's why it had become a very major
sin.
And so, if a mushrik is also lying
about Allah Azawajal, meaning that proposing this to
people, he becomes of the greatest sinners.
On top of the sin of shirk, there's
the sin of lying about Allah Azawajal.
وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ That
you would say about Allah what you do
not know.
So, also changing his creation is involved in
that.
So, if a person wants to demolish the
family, let's say, just think about the natural
order of things that Allah created.
You wanna destroy the family.
You wanna break up the role of male
and female in it.
The obedience that the children owe to their
parents.
All of these things, if you wanna break
it, if you wanna tell women they don't
have to listen to their husbands, if you
wanna tell husbands that they don't have to
take care of their women.
All of this demolishes the order of Allah
Azawajal.
It's a lie about Allah Azawajal, especially if
you attribute that to Him.
And that's why it's a very serious sin.
So, this is what's saying about Allah Azawajal
what you do not know.
He says, so if a person commits such
a sin, he is fighting Allah Azawajal in
his rububiyah, competing with Allah Azawajal in his
rububiyah, wa mulkih, and his kingship.
And he had given him a rival.
And if that is the sin, no action
will benefit him.
No other good deed will benefit him as
long he is sinful with shirk.
And attributing rivals to Allah Azawajal.
So that is the biggest sin.
And it's always important, like we mentioned last
time if you remember, that when you wanna
fix yourself, wanna fix your heart, you wanna
fix your mood, you wanna fix anything in
your life, but also society as well.
The first thing that you should consider is
your relationship with Allah Azawajal.
Because if the relationship with Allah is well,
you could fix everything else.
And if it's not well, you cannot fix
it.
And if the relationship is diseased because of
shirk, that's the first thing that you need
to fix.
And if a society is suffering because of
shirk, that's the first thing that it needs
to fix.
In addition to all the other sins of
course that are a consequence of disbelieving in
Allah or having rivals with Him.
But the shirk must be the first thing
that gets cleaned from the heart and also
from society.
So that's the first category.
And he says, the second category of sins
are الذنوب الشيطانية.
These are the satanic ones.
And we said that's the Islamic influence here.
He says, imitating the shaitan in some of
the prominent features that he has, which is
envy, and aggression or transgression, cheating people, having
hatred, having enmity, deception, commanding sins and beautifying
that, dissuading people from the obedience of Allah
Azawajal, discouraging people from obeying Allah Azawajal, making
it ugly, making it hard, innovating in the
religion of Allah and inviting to bid'ah
and misguidance.
He says, all of these are the sins
of shaitan.
So if a person does that, he's imitating
the shaitan.
And he says, ذنوب, that category or this
category of sin is lesser than the first
one because its harm is lesser.
Not that it is not harmful.
But what he wants to say is what?
Envy is terrible, but shirk is worse.
And you'll understand that relationship with them inshallah
when he comes to the end.
So the third he says, ذنوب السبعية, so
the predatory or the anger based sins.
He says, these are the sins of aggression
and wrongfully seizing what is yours, shedding blood,
attacking the weak and the helpless.
And he said, various other harms are a
consequence of that harm and that leads generally
to ظلم و عدوان, injustice and transgression.
And as I said, you will see that
in everybody.
Everybody has that force.
But some people have more of it than
others.
And some people manage it well.
And some people are out of control.
They can't control their anger.
So everybody in a sense has that force
in them.
And we said that it could be good
or it could be bad and it's opposite
also.
When you lack it altogether, that would lead
to cowardice and that is absolutely looked down
upon.
ذنوب البهمية, so animalistic or shahwa based.
He says مثل الشره, like greed.
والحص على قضاء شهوة البطن والفرج, running after
the desires of the stomach and the private
parts.
And from that, you will get زنا, adultery
and fornication, theft, devouring the money of orphans,
stinginess, شح.
And the difference between بخل and شح, they're
almost the same.
But بخل is when you are stingy with
your own things.
You have money, you're stingy with it.
You don't wanna give it to anybody.
شح is you're stingy with your things and
other people's things as well.
Like you don't want a person to receive
anything good.
It's not just only if it comes from
you, like you have a hundred dollars or
a thousand dollars.
He needs it.
Oh, you're stingy, بخيل, you're not gonna give
it to him.
It's mine.
شح is I'm not gonna give it to
him and I don't want him to get
it from anybody else.
That's شح, that's that extra.
You don't like anything good to come to
other people.
So you're شح with any good, with any
goodness that people receive.
قَالَ وَالْجُبْنُ وَالْهَلَعُ وَالْجَزَعُ Being a coward, also
because that's a consequence of it.
Being a coward, being terrified that any kind
of whiff of or glimpse of discomfort or...
Like anything that comes your way that is
not according to your will, terrifies you.
You're easily terrified.
You're easily anxious.
So all of that.
وَهَذَا الْقِسْمُ أَكْثَرُ ذُنُوبِ الْخَلْقِ لِعَزِّهِمْ عَنِ الذُّنُوبِ
السَّبْعِيَّةِ وَالْمَلَكِيَّةِ وَمِنْهُ يَدْخُلُونَ إِلَى سَائِرِ الْأَقْسَامِ
فَهُوَ يَجُرُّهُمْ إِلَيْهَا بِالزِّمَامِ فَيَدْخُلُونَ مِنْهُ إِلَى
السَّبْعِيَّةِ وَالشَّيْطَانِيَّةِ ثُمَّ مُنَزَعْتُ الْرُّبُوبِيَّةِ We'll
explain it.
Because this is important.
He says, this last category.
He says, most of people's sins belong to
that category.
Last one.
Which is which?
The شهوة.
Or the animalistic.
He says, most of creation, most of their
sins belong to that category.
One that is running after their own شهوة.
He says, why?
He says, because they are unable to sin
the predatory sins.
They're unable to climb to the predatory sins.
Meaning, they don't wanna fight with people.
They don't have the power.
So, they will chase their desires, but they
don't have the power to fight other people.
They don't have the power to assault other
people.
They don't have the power to seize what
people have in their hands.
So, this is why they don't commit those
sins.
Not because of any moral boundaries that they
have.
Which is interesting.
What Ibn Khayyim is saying.
He says, most of humanity do not commit
these crimes.
Not because they have moral problem with them.
It's because they can't.
So, when they can, what happens?
They will.
And that's a very interesting.
I want you to take this and think
about it.
That's when they can, they will.
That evidence of it is that, if a
person has no power, he can't abuse it.
Give this person a little bit of power.
And you see what he does with it.
So, you're not pharaoh because you don't have
the power of pharaoh.
But if a person gives you a little
bit of power, you'll be a little what?
Pharaoh.
And the difference between you and the biggest
pharaoh is power.
If someone were to give that to you,
you'd become a grand pharaoh.
So, what he's saying here is that it
is your inability to commit these sins that
stops you from committing these sins.
Otherwise, if you're a victim of the first
category, meaning if you just give in.
You're just following your shahwa, your desires.
And it leads to lying, and cheating, and
stinginess, and bukhl, and shah, and all of
these things.
You have all of these things.
The only thing that is stopping you from
committing the greater sins of aggression is the
opportunity.
And once you have the opportunity because you
are ready for it.
Whereas if you have stopped yourself at the
first category, if the opportunity to abuse power
comes to you, you will not.
Right?
You will not.
Because you already have restrained yourself at the
first.
But if you are a victim of the
shaitan and his whispers at the first level,
the second level is easy to climb to.
Once the opportunity is there.
And that is why, wallahu a'lam, because
people have this idea of the dunya and
the akhirah and how it should balance between
the two.
The reason, wallahu a'lam, that Allah Azza
wa Jal tests the believer first by denying
them the dunya is so that the dunya
can exit from their hearts and they have
control over it.
So that when they have power, they don't
turn into pharaohs.
You know what I mean?
That's why.
So you see the Prophet ﷺ, but also
all the previous Prophets ﷺ.
You see the sahaba radiyallahu anhum in the
beginning.
The dunya was taken away from them.
Money was taken away.
Family was taken away.
Land was taken away.
Loved ones were killed.
There were no promise that they're gonna be
victorious.
They could lose everything.
And they were willing to do that.
And some of them died before seeing any
material result.
There was no promise that, yes, wait 5
years and something will happen.
Nothing like that.
But eventually, yes.
But whether you're gonna witness it or not,
no confirmation of it.
So what happened is that when Allah Azza
wa Jal tested them with loss of the
dunya, love of the dunya left their hearts.
And they lived for the akhirah.
When you live for the akhirah, then when
Allah gives you the dunya, you'll know what
to do with it.
It will not tempt you.
It will not destroy you.
It will not change you.
Even when you're faced with challenges, it will
not corrupt you.
Even when you are wronged, you're not gonna
wrong people back just to simply avenge yourself.
No, Allah Azza wa Jal and His law
will become supreme.
So He's saying, because of their inability, they
don't commit those sins.
But when they enter those sins, that realm,
the second realm, they enter into the other
realms as well.
So it's like a ladder.
First, and then from the second, you go
into the third and fourth.
Right?
So, يَتْخُلُونَ مِنْهُ They'll go to the predatory,
then to the satanic, then into rivaling Allah
Azza wa Jal in His rububiyyah and shirk
in His oneness, in His wahdaniyyah.
And there's here another benefit.
So a person, and we'll talk about most,
let's say.
Maybe there are exceptions.
But most people who end up denying Allah
Azza wa Jal, denying His existence, or rejecting
His commands in rebellion to Allah Azza wa
Jal, they don't start at the fourth level.
You don't ever start at the fourth level.
At least let's say for most people.
Where do you start?
From the beginning, from the foundation.
And the foundation is your shahwa.
You start with shahwa.
You look at the haram, and you like
it.
And you allow yourself to like it, and
you indulge in it.
And you look at Allah's commands, and you
feel that they are heavy, and you allow
yourself to feel that they are heavy, and
you turn away from it.
So when shahwa dominates, when that desire dominates,
it is from there that you graduate into
other levels of sin until you eventually reach
one where you deny Allah Azza wa Jal.
So one of the consequence of sin that
a person might be committing at this moment,
and he says, that's okay.
It's not so bad.
You do not know where it leads you.
Right?
That's ghayb.
You do not know if you will be
saved from the consequence of that sin because
one leads to the other.
That's why he said, فَهُوَ يَجُرُّهُمْ إِلَيْهَ بِالزِّمَامِ
With a rope, right?
You get drawn to those higher and higher
sins at least until you reach the ultimate,
the top of it.
وَمَن تَأَمَّلَ هَذَا حَقَّ التَّأَمُّلِ If you really
contemplate this, تَبَيَّنَ لَهُ أَنَّ الذُّنُوبَ دِهْلِيزُ الشِّرْكِ
وَالكُفْرِ you will understand that sins are the
tunnel to or the pathway to kufr and
shirk.
Sins.
That's why they say in another kind of
sentence, المعاصي بريد الكفر معاصي بريد الكفر is
what they lead to kufr.
البريد is a letter.
Somebody comes and delivers a letter to you,
right?
That's البريد because they used to carry it
and travel with it.
So what will deliver kufr to a person
is a sins because that's the first step.
And if you think and you remember about
what we said, how it taints the heart,
blackens the heart, darkens it, wraps it.
That's sin.
Until eventually what you reach a level where
you don't see right from wrong.
You don't love what Allah loves.
You don't hate what Allah hates.
And that's a recipe for what?
Leaving Islam.
So that's why it's important for a person
to continuously repent, ask Allah for forgiveness and
never be happy or satisfied with a sin
and never make it a normal part of
his life.
You have to really chase it out of
your life.
Erase it.
Because always think about it.
The problem is not the sin itself, the
problem is what also it could lead to.
And if it leads to shirk, leads into
hypocrisy, then you have a real problem.
Now he is gonna present another categorization.
So the first we talked about and we
explained where it came from.
A second categorization, and this is probably more
useful, more useful.
والله أعلم.
And that is dividing them into the major
and minor sins.
And he said, رحمه الله, he says the
Qur'an and Sunnah, the consensus of the
sahaba and the tabi'een and the imams
after, indicate that sins are divided into major
and minor ones.
And he said, Allah عز و جل said,
إِن تَجْتَنِبُ كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ
سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا He says, سبحانه وتعالى,
if you avoid the major sins that we
had forbidden, we will forgive you your sins
and we admit you into an honorable admittance,
meaning Jannah.
So Allah عز و جل calls some sins
كبائر.
So if you avoid the major things that
we had forbidden, we will do what?
Forgive the rest of your sins.
And Allah عز و جل also said, أَلَّذِينَ
يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمُ He says,
those who avoid the major sins and obscenities
except the minor ones.
أَلَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ The major sins and
the obscenities.
Obscenities are major sins.
But they have been emphasized by what?
Repeating them.
Right?
As you would say, the angels and Jibreel.
So Jibreel is from the angels.
Why repeat?
For emphasis.
So, كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ The major sins.
On the obscene sins, they avoid them.
إِلَّا اللَّمَمُ Except اللَّمَمُ Those are the minor
ones.
The ones that are small.
You will do once and then you ask
Allah for repentance.
You're not persistent in them.
And he says also in the Sahih, that
he ﷺ said, الصَّلَوَاتُ الْخَمْزُ وَالْجُمْعَةُ إِلَى الْجُمْعَةِ
وَرَمَضَانُ إِلَى رَمَضَانِ مُكَفِّرَاتٌ لِمَا بَيْنَ هُنَّ إِذَا
جُتِنِبَتِ الْكَبَائِرَ He says the five prayers, meaning
daily ones, and one Jum'ah to the
other, one Ramadan to the other, will expiate
what is between them if you avoid major
sins.
So you look at the opportunities that Allah
عز و جل had given with a condition.
Alright, with a condition.
What are those opportunities that one Salah to
the other, so five daily prayers, anything that
happens in between those Salahs.
Fajr to Isha, Fajr to Dhuhr and so
on and so on.
And then also you have another opportunity, Jum
'ah to Jum'ah, that's also the virtue
of Jum'ah.
The Salah and attending it and Du'a
that also has something to do or a
lot to do with forgiving what is in
between the two Fridays.
And Ramadan to Ramadan.
Maybe we're familiar with this.
Ramadan to Ramadan, the sins in between can
be forgiven.
He says what with the condition what?
If you avoid the major sins.
Or if a person commits a major sin
and he repents.
It doesn't stay.
It's not hanging there.
So he make him in a major sin,
but he repents.
Another major sin, but he repents.
And then when it comes to Salah to
Salah, Ramadan to Ramadan, Jum'ah to Jum
'ah, he also does what he or she
can.
He says all the sins are forgiven.
Meaning the minor ones.
قَالَ وَهَذِهِ الْأَعْمَالُ الْمُكَفِّرَ لَهَا ثَلَاثُ دَرَجَاتٍ He
says these expiatory deeds, meaning these deeds that
end up forgiving those sins.
He says there are three levels, and this
is important by the way, to keep in
mind.
Because that will motivate you to excel in
your Ibadah.
He says, أَن تَقْصُرَ عَن تَكْفِيرِ الصَّغَائِرِ لِضَعْفِهَا
وَضَعْفِ الْإِخْلَاصِ فِيهَا وَالْقِيَامِ بِحَقُوقِهَا He says, that
they don't have enough potency, enough power, these
deeds in them to expiate, to forgive the
small sins.
Because of weakness in Ikhlas, or weakness in
performance.
Just like a weak medicine that cannot treat
an illness.
Either because of the quality or the quantity.
There's not a lot of it to treat
that illness, or there's a lot, but it's
a weak medicine.
You see how?
Quality or quantity, it's not enough.
So these deeds, if they are not enough,
they can't forgive the minor sins.
The second he says, أَن تُقَاوِمَ الصَّغَائِرِ وَلَا
تَرْتَقِي لَتَكْفِيرِ شَيْءٍ مَنَ الْكَبَائِرِ He says, they
can't forgive the minor sins.
But they're not strong enough to forgive the
major sins.
Okay?
So strong enough to do what?
صَغَائِر, minor.
But not strong enough to forgive the big
ones.
He says, the third level is that they
are strong enough to forgive the minor sins,
and there's still remaining strength in them to
forgive some major sins.
Now that's like mighty worship.
This is good amount of worship.
The quality and the quantity.
That Allah Azzawajal loves it so much that
it can forgive even some major sins.
So Ibn Al-Qayyim is of the opinion
that, and this is important to remember, of
the opinion that these things that you can
do can also forgive major sins.
If they are performed well.
Okay?
فَتَأَمَّلْ هَذَا فَإِنَّهُ يُزِلُ عَنْكَ إِشْكَلَاتٍ كَثِيرًا He
says, contemplate this, it will remove a lot
of obstacles or misunderstandings.
Some misunderstanding, for instance, a person may come
up and say, he says, okay, if I
am praying five times a day, Jum'ah
to Jum'ah, Ramadan to Ramadan, and you'll
hear that from people who say, okay, we
fasted Arafah.
Arafah forgives how many years?
And then Ashura forgives how one passed.
This is what's left.
Right?
They say, okay, if Arafah forgives two years,
and then I fast also Ashura, Ashura forgives
one year.
It's like, I'm already forgiven, so what is
it gonna forgive?
The thing is, are you already forgiven?
Ah, that's the thing.
Because that's what he's talking about here.
He says, these things that Allah Azawajal said,
and the Prophet Sallallahu Alaihi Wasallam said, they
will forgive.
And the performance could be weak enough that
it does not forgive.
Takes a little bit out, but it doesn't
take a lot.
So, it behooves you then to do what?
To keep doing them that in case one
was not enough, then the second one will
help.
A third one will help.
A fourth one will help.
Not to say, I fasted Arafah, two years
are forgiven.
No.
Right?
Like, unless you really fasted.
But how will you ever know?
How will you ever know that your Salah
is that great Salah?
So you'll keep adding these deeds, and taking
advantage of all of these opportunities, so that
all of these sins will be forgiven.
And if, in fact, you're this fortunate person,
all his sins are forgiven, and you fast
an extra day like an Arafah or Ashura,
Allah gives you good deeds.
Elevates you.
But no one should assume that I've done
enough for these sins to be taken away.
So, if you understand that, it really helps.
Right?
Similar to Laylatul Qadr.
Laylatul Qadr for some people could be strong
enough that it could forgive everything.
Hajj for some people could be strong enough
that you'll come back as if you were
just born.
Like the day you were just born.
Meaning what?
Do you have any sins?
No.
And for some people, it doesn't have that
power.
So it all goes back to Ikhlas.
Ikhlas is fundamental.
Is it for Allah or somebody else?
And you keep pushing yourself to have this
Ikhlas, and is it also according to the
Sunnah of the Prophet Sallallahu Alaihi Wasallam or
not, so you try to do it right?
And you don't want any reward from anyone
except Allah Azza wa Jal.
Purely for Allah.
So when it is this, it's a jewel
of a deed.
When it's like that, no sin can stand
in the face of something that incredible.
And he says also other evidence of kind
of major sins from the statements of the
Prophet Sallallahu Alaihi Wasallam to tell you about
the greatest of the greatest sins.
He says, yes, O Prophet of Allah, he
says, shirk in Allah Azza wa Jal being
unkind to the parents meaning compromising their rights
and false testimony.
False testimony.
You go to the judge and you falsely
state this or that.
False testimony.
So this is of the greatest sins.
And he said also in another hadith, اجتنب
السبع الموبقات Avoid the seven deadly ones.
Destructive sins.
He said, what are those, O Prophet of
Allah?
He said, الشرك بالله associating partners with Allah,
then magic, sorcery, then killing people except rightfully
with the right that Allah had given to
you, devouring the wealth of an orphan, devouring
usury and interest, fleeing from battle and then
accusing chaste, naive women with fornication and adultery.
These are the all the seven, let's call
them seven deadly sins or seven destructive sins.
Right?
So again, what are they?
And again, the beginning of the or the
first of the worst of all sins is
shirk.
And I keep kind of emphasizing this so
I understand that it's not my emphasis or
the emphasis of this scholar or that scholar
or this group or that group.
This is who's talking here.
Rasulullah So if he is taking shirk seriously,
you have to take it seriously.
You really have to take it seriously.
Because if you are free from that, you
are free from the greatest evil.
If you are free from that.
So he says that the second sorcery, notice
here how sorcery came before killing.
Right?
Sorcery came before killing.
As some people may say that, as some
scholars have said, sorcery itself is shirk.
Some scholars have argued that sorcery, magic itself
is shirk.
And then killing, unrightfully, the money of the
orphan, usury and interest, fleeing from the battle,
and then accusing a Muslim woman with fornication.
And either chaste, naive, fortunate woman.
And then also, and this is a hadith
that we mentioned before when they asked, when
he was asked, what are the greatest sins
with Allah Azza wa Jal?
He says that you would call on a
rival to Allah Azza wa Jal and he
created you.
You make a rival to Allah that you
call on and Allah is the one who
created you.
He says, that you would kill your child
out of fear that he will eat your
food or eat with you.
Out of fear of poverty, meaning.
And then what?
He says that you will have * or
zina and fornication with your neighbor's wife.
And Allah Azza wa Jal then revealed a
confirmation of this.
Those who do not call with Allah another
ilah, do not kill a soul that Allah
had forbidden, except with truth, with justification, and
do not commit zina.
So these are also big categories of sins.
And a lot of sins will emanate from
them.
Now he continues, rahimahullah, and he said, واختلف
الناس في الكبائر على قولين.
هل لها عدد يحصرها على قولين?
He says, people then disagreed about major sins.
Do they have a specific number to them?
Are they limited by a number or are
they unlimited?
And then those, then they say it's limited,
like it has a specific number to them.
They disagreed about the number of major sins.
So some said, Abdullah ibn Mas'ud said
they are four, Abdullah ibn Umar seven, Abdullah
ibn Abdurrahman al-'Asri said they are nine, others
said that they are eleven, others said that
they are seventy.
So all these have been reported from the
salaf, the sahaba and those who come after.
And he says, وقال أبو طالب المكي, he's
not a sahabi but a later author.
He qala, جمعتها من أقوال الصحابة.
He says, I've collected these major sins from
what the sahaba have said.
Like I went and I looked at all
the hadith, brought them all together and then
I categorized them so he says, I'm going
to mention what I got from what the
sahaba have said.
These are major sins.
قال فوجدتها.
He said, I found them to be four
in the heart.
The four in the heart are shirk in
Allah عز و جل, insistence upon a sin,
despairing of Allah's mercy and feeling secure from
Allah's punishment.
So these are all sins that belong to
what?
That's the heart.
That's internal.
So again, the first is shirk.
He says then to insist or to decide
and intend to continue to do a sin.
That is you have that resolve in you.
I'm going to continue to do that sin.
He says that's also something big.
Despairing of Allah's mercy or feeling secure of
Allah's punishment.
Meaning I'm fine.
Allah is not going to punish me.
I'm okay.
قال أربعة في اللسان.
Four in the tongue, which is false testimony,
accusing المحصنات, the chaste women with fornication and
adultery.
اليمين الغموس.
False oath, meaning to swear by Allah Azawajal
while you're lying.
Especially if you're extracting someone's right by it.
So you go to a judge and you
say, swear this is yours, you'll swear that
it's yours.
And it's not.
Or in general, you lie when you're taking
an oath by Allah Azawajal.
He says يمين غموس.
It's a yameen, it's an oath that will
dip you in hellfire.
That's what it's called.
A dipping oath.
غموس what?
It dips a person in hellfire.
Unless a person repents.
So there's a way out of it, but
you have to repent from it.
But it is so severe.
And magic.
So these are in the tongue.
قال وثلاث في البطن is three in the
stomach, which is drinking alcohol, eating or devouring
the wealth of an orphan, and ربا.
These are the three.
And two in the private parts, زنا.
Which is fornication slash adultery and *.
قال واثنان في اليد وهم القتل والسرقة And
the hand have two sins.
Killing and theft.
And one in the feet, which is fleeing
from the battlefield.
And one that involves the whole body, which
is being disobedient to the parents.
So those are the ones who said we
have a specific number.
Okay?
That's one opinion.
And the other opinion says there is no
specific number.
So how are we gonna know it then?
He says by certain signals or certain evidence.
So what is this evidence?
He says some of them have said anything
that Allah had forbidden in the Quran is
a major sin, but what the Prophets had
forbidden is a minor sin.
That's one opinion.
The Quran, anything that is forbidden, major.
The Prophets, anything that's forbidden, minor.
Another one he said, anything that is coupled
with a prohibition, but what is coupled with
it is a threat from Allah or the
Prophet, peace be upon him, that there's a
curse or an anger or a punishment, that's
a major sin.
So if you do this, you're gonna be
cursed.
If you're gonna do this, Allah will be
angry with you.
If you're gonna do this, Allah will punish
you that way and a specific punishment.
He says that's a major sin.
And if not, it's a minor sin.
Others have said, وَكُلُّ مَا تَرَتَّبَ عَلَيْهِ حَدٌ
فِي الدُّنْيَا If there's any physical punishment or
stated punishment in the dunya and in the
akhira, that's a major sin.
If not, that's a minor sin.
Stated punishment.
And others have said if all religions or
all actually revealed religions and scriptures have agreed
on prohibiting something, that's a major sin.
If not, then it's a minor sin.
Others have said if the Prophet, peace be
upon him, or Allah have cursed a particular
sin, that's major.
If not, then that is minor.
So, that's one opinion.
And before I leave that into the opinion
of those who did not look at sins
as major or minor.
Why is there such a disagreement about major
sins?
Let me answer this question in case we
don't come back to this topic or you
don't come back and hear the answer.
Why is there such a disagreement about it?
Well, there's basically it's because the Prophet, peace
be upon him, did not give a particular
answer.
He gave examples.
Right?
He gave examples.
And the Prophet, peace be upon him, passed
away.
He died without giving a one definition for
what is a major sin or listing all
of them.
Now, you wonder why is that?
And the Sahaba didn't ask by the way,
right?
We don't have any evidence of them.
They didn't say, O Prophet of Allah, tell
us what is the number of major sins.
Tell us, give us one definition of the
major sins.
They didn't ask.
So, Allah Azza wa Jalla is not forgetful.
So, this is intentional.
And the Prophet, peace be upon him, taught
us everything that we need to know.
And if we needed to know that, then
he would have taught us.
So, there's something about not mentioning this.
So, if you want to understand it, understand
that there are other elements or areas in
the Shari'ah where things were left ambiguous
for a reason.
Right?
Example, Laylatul Qadr.
When is it?
You can speculate.
But if you want to go through it,
like the different opinions, they'll tell you, one
person said this, one person said that, one
person said this, this, this, this.
It moves around.
It's 27.
They'll mention different opinions.
Why do we have different opinions?
Because there's no one particular thing that settles
the matter.
So, each person does their best to reach
that conclusion.
Or also similar to it, the hour of
acceptance of Dua on Friday.
Where is it?
Likely that it is here.
Likely that it is there.
But we don't have one answer.
You have disagreements.
When you think about it, why is there
disagreement about Laylatul Qadr?
What's the benefit of it?
You already know the answer.
Hmm?
Because the Prophet ﷺ once remember, if you
remember, he once came out and he said,
I was informed about Laylatul Qadr but because
of the arguments of those two, that information
was taken away.
So he was given but it was taken
away for that year.
But the Prophet ﷺ for the remainder of
his life, he was not given the time
of Laylatul Qadr.
So he even did not know.
But he knew signs.
What's the benefit of not knowing when Laylatul
Qadr is?
That he will continue worshipping Allah عز و
جل on those possible days.
Right?
So you put more effort.
You're not gonna just show up on the
27th, pray and leave and think it's Laylatul
Qadr.
No.
What you'll do is what?
You'll worship on all the Aad and even
that even nights.
So more of you is in it.
And that affects you by the way.
So the same thing with the hour and
acceptance on Friday.
You keep making dua throughout the day.
You'll emphasize two spots.
The time from the Imam climbs to the
minbar until finishes the khutbah.
You will emphasize that.
And also the last hour between Asr and
Maghrib on a Friday.
You'll emphasize.
But then you also make dua throughout the
day.
So here when the Prophet ﷺ, one reason
that he did not put a border around
the major sins is for you to do
what?
To avoid anything that smells like a major
sin.
To stay away from it.
Because if he were to tell you, this
is our major sins but not the rest.
He'll say, okay, I'll do these.
I'm okay as long as I'm here.
But when you do the smaller ones, you're
more likely to slip into the major ones.
So that's not wise.
So the Prophet ﷺ leaves it what?
He gives you examples.
Avoid those big ones.
But he leaves the boundaries open for you
not to transgress because you think, oh, I
know where the boundaries are.
No one knows.
Okay?
No one knows.
The second thing also, and that kind of
ties into the second point that he's gonna
make here, rahimahullah, is that some sins because
of the intention that you have and the
persistence, though they are minor, but with persistence
they turn into major.
So how are you gonna limit it when
a minor sin can turn into something major?
So you'll think if the Prophet ﷺ were
to limit it and say, it's 70, 1,
2, 3, 4, 5, you'll think nothing else.
Right?
But no, there is something actually that could
be small in your eye, but with Allah
ﷻ it's big because of you.
Because of you.
And that's why there is this sentence that
you see it in the books.
وَلَا صَغِيرَةَ مَعَ إِسْرَارِ There is no major
sin if there is repentance and asking for
forgiveness.
It doesn't continue as a major sin because
it gets erased.
And there is no minor sin with persistence.
Meaning that persistence turns it into or at
least let's say could turn it into.
Okay?
Not every minor sin is gonna become major.
But it could turn it into a major
sin.
So the boundaries are ambiguous for you to
stay away from all sins.
And to seek Allah's forgiveness from all sins.
And not to look down on a sin
because you think it's simply minor.
So that takes us into the second points
that he want to mention.
And I'll try inshaAllah to abbreviate it to
leave time for questions.
He says, but there are those he is
saying who did not divide sins into major
and minor.
Despite all the evidence that he brought.
But they have kind of a different outlook.
Because they said all sins in terms of
defying Allah azza wa jal.
As far as a rebellion against Allah azza
wa jal.
They're all major.
Meaning you're not looking at the sin itself.
But look at the one that you disobeyed.
So he says, in that regard there's no
sin that is minor.
All of them are major.
So and he's saying that Allah azza wa
jal is not harmed by any sin.
He can't harm him.
So it's not about the harm of sin
they're saying.
So what is the difference between this sin
and the other?
All of them are the same in terms
of what?
In terms of an affront to Allah azza
wa jal.
And then he brings here examples.
An example here.
An example here.
Hypothetically this.
Hypothetically that.
So the other opinion and that's where I
will stop.
Is because a sin they're saying.
Because a sin whether you're saying it's major
or whether you're saying it's minor.
All of them are challenging Allah azza wa
jal.
It's not useful to look at them as
minor.
But when it comes to Allah azza wa
jal and challenging his dominion and challenging his
command they're all the same.
So we're not going to look at sins
as major and minor.
Now there's overwhelming evidence that sins are major
and minor.
And Ibn Qayyim is going to start insha
Allah to talk about why do they divide
into major and minor and he will spend
some time with that.
And next week insha Allah we will start
talking about the biggest of the big sins
which is shirk.
In a detail that is needed.
Insha Allah.
But at least this has given you an
idea of major and minor and what could
be major and minor and the possible definitions
and differences between them and also the other
category that we began with which is the
1, 2, 3, 4, the angelic and then
satanic predatory and animalistic.
So I want to stop here insha Allah
because we can't go into the next chapter
about shirk.
Let it all be contained or at least
started in a individual lecture.
Let me know insha Allah if you have
questions.
Okay.
So I mean your second question is about
someone who interferes with your concentration of salah
because they are loud in reading Al-Fatiha.
So you do your best to concentrate insha
Allah and Allah only demands the best from
you, nothing more.
And for those people we tell them that
other people are praying, other people in the
masjid the Prophet salallahu alayhi wa sallam specifically
actually said in the, he says when you're
reading the Qur'an don't be loud to
interrupt or to disturb the reading of your
brother because all of them, all of you
are conversing with Allah azza wa jal.
So it's just a gentle reminder to everybody
and if you are bold enough you can
remind them that you were loud, that it
was actually interfering and obstructing my concentration.
So that's what I can say to this.
Those who mistakenly, ignorantly they put pictures whether
it's you said it's brands and logos on
their socks or what have you that's not
intentional first, it does not invalidate your salah.
We say insha Allah just cover this up.
So that again once concentration is not broken
in the salah and the shaytan doesn't mess
with your head.
Is this valid?
Is it not?
That's fine insha Allah.
No no it's fine, it does not invalidate
their salah insha Allah.
First it's not intentional, they're ignorant and yeah
don't do it because again it messes with
your head, messes with your intention, allows whispers
of shaytan to enter but it does not
invalidate your salah.
So the brother is asking if you go
to Hajj let's say and you are forgiven
even though we don't know that but you
are forgiven but you have wronged other people
so he's saying you know how do you
square going to Jannah and you can have
guarantee from Jannah for Jannah but still you
owe some people things.
So we say either the hadith is in
reference to a person who has not wronged
people or had made up with them so
he's forgiven on that side and he's forgiven
on this side.
Or we can say that Allah azza wa
jal's mercy especially if that's Hajj is so
great that Allah azza wa jal could take
care of those sins as well.
That he would reconcile them and give them
what they need so that they would forgive
him.
It's possible.
Right?
So that it's so good that Allah azza
wa jal will on the day of judgment
he will say forgive him and you will
have this and you will have that and
they will be they will forgive and then
he will be absolved.
So it's possible.
So either that person kind of made up
with them or that person inshallah is so
good that Allah will take care of those
sins on his behalf.
Hmm.
Yeah, yeah.
Okay.
I mean you're really talking about difference of
opinion.
So your question is about how Allah azza
wa jal and his prophet a.s. they
made halal clear and haram clear, right?
But he said you note that some people
today are making, are expanding the haram and
restricting the halal.
And it's possible.
It's possible that this could happen.
It's possible that this could happen because of
a tendency that some people have or because
of a difference of opinion.
So you talked about the food of the
people of the book.
So some people will look at it and
they say all meat is haram unless the
one that had been slaughtered Islamically.
So unless we know it had been slaughtered
Islamically either by Muslims or even by the
people of the book, only then would we
allow it to be halal.
Otherwise it's all haram.
Where others will look at it in a
different way and they will say well those
are the people of the book and their
meat is halal and we don't need to
investigate any further, etc.
So the way that they look at it
is different.
So there's a difference of opinion but there
are also some people they could have that
tendency of kind of disallowing a lot of
things.
And just to kind of to compliment that
or emphasize what you said it's easy to
say haram but it's important that if you're
going to say to people something that is
haram, give them an alternative.
Right?
Because if you tell a person don't do
this, then what do I do?
Stop doing this.
I need something else to do.
And I'm not saying it's an obligation on
you every time when you say something is
haram to go and give them an alternative
but to think about this is haram, do
this.
Don't wear this, wear that.
Don't eat this, eat that.
There's an alternative.
So that people, especially today, don't think that
they are being pressured and restricted and denied
options.
This is no, no, no.
There's a lot of halal.
You cannot do this, do this.
Right?
So it's always good so that people what?
They embrace the practice of Islam, embrace the
Quran and the Sunnah rather than feel that
they feel chased away.
If I talk to them, they tell me
everything is haram.
That's what I can say.
Let me just answer what we have here.
Okay.
So this brother is asking, he says the
local masjid wants to hold Qiyam after Isha
in congregation for what is happening in Palestine
and he's saying that he's conflicted about it
because that the Prophet ﷺ he used to
do Qunoot in Fajr.
In fact not just in Fajr, I mean
in all the salawat to make dua for
them.
I don't recall him doing Qiyam.
Would I be joining Bid'ah if I
joined them or am I missing something?
You're not missing something.
I think the confliction that you are feeling
is genuine.
So, first of all, I mean let's address
this by emphasizing you may, you have emotions
and the emotions will push you and want
to push you to do certain things because
you just want to do something.
Right?
But not everything that you want to do
is right just because your emotions are asking
you to do it or are justifying that
to you.
So here you take what is happening here
to people in Gaza specifically but then also
Palestine and then Bilad al-Sham and then
other places as well.
So you'll have some masjids and you'll have
some imams and I'm always assuming the best
of intentions so we're not doubting the intention
and the emotions, the raw emotions really that
are pushing this.
But they want to do Qiyam and the
Qiyam they may want to do it once
or they want to do it once a
week or they want to do it once
a month or even let's just watch once.
All of us are going to gather and
do Qiyam for this.
Now, what you know that is important.
The Prophet ﷺ they went through stressful situations.
People were killed.
People were besieged.
Right?
The people in Mecca itself was under siege.
Did he do this?
And don't use your reasoning, well, what's bad
about it?
Just answer the basic question here.
Did he do it?
He says, no, he didn't do it into
Qiyam.
What did he do?
Exactly what the brother was saying here.
Qunoot.
He did Qunoot.
So if this is what he did, there's
nothing better than what he did.
Now you could urge people Barakallahu feekum Do
Qiyamatuhum.
Do Qiyamatuhum.
Make dua.
Give sadaqah.
Urge them to do this.
And then do the Qunoot.
But to introduce a practice that was not
there at the time of Rasool Allah ﷺ,
again changes the landscape of the Sharia.
So whenever something bad happens, Qiyam.
We have Qiyam for Lebanon.
Qiyam for Sudan.
We have Qiyam for Morocco.
Qiyam for this.
Qiyam for that.
And people fighting over why do you have
Qiyam for this country, not Qiyam for that
country?
And this happened here.
But this is not the Sunnah.
So what this is going to breed conflict
and also going to breed a bid'ah.
So yes.
I would not recommend joining them.
May Allah ﷻ you know reward them for
that intention.
But may Allah ﷻ correct that practice and
advise them that this is not what the
Prophet ﷺ did.
Right?
So I do not advise that you would
join them.
Do you mind briefly repeating the main categories
of sins?
So angelic, animalistic.
So he said angelic, satanic, predatory and animalistic.
Right?
And in case you missed anything insha'Allah
in this lecture it's online.
So you can go back to the video
insha'Allah and then you can watch it
and play it over and over again.
Do we continue to pray Qunud for the
war?
Yes.
As long as there is need.
So there is no limit on it.
So what is happening in Gaza?
It's taken more than a year now.
So do I continue?
He says, yeah, you continue as long as
there is need.
So you continue with that.
And the Qunud could be in all the
salawat, in one salat, two, three of them,
whatever.
But you continue with it.
As long as that thing goes away.
I'm done with these questions here.
Anybody present has...
The brother is asking, he says, if Allah
ﷻ left out the exact number of the
major sins, left out kind of the boundaries
that we talked about, what is the value
of debating the number of those sins?
It's perhaps that they may have seen value
in trying to understand, is there a number?
Because remember, this is way at the beginning.
Right?
After kind of we've heard everything that they
had to say and we were able to
condense it and analyze it then come up
with an assessment that says, perhaps it's better
to leave it as Allah ﷻ left it.
But in the beginning, they may have wondered,
could I count it?
Like is it possible to count it?
And the Prophet ﷺ did not forbid it.
So he says he left it.
So is it possible that I can collect
it?
Can I categorize it?
Can I...
the number?
So if I cannot catch it by number,
is it possible to define it?
Can I come up with a definition or
two definitions or three definitions?
Which one of them would work?
It's not until they try and we see
their trial that you really understand that, okay,
maybe the beneficial thing, because we're kind of
building on what they did.
Maybe the beneficial thing is with everything that
they did, is just to leave it.
And say, we have examples, but we don't
have definite boundaries.
Nothing really definite.
Even though a lot of the scholars will
agree, or you see a lot of them
today agreeing that, there's more of a definition
rather than a number.
Right?
So, we'll say, they've done something, and it's
useful because it helps us now kind of
have a better angle in deciding what to
do with these numbers and what to do
with these definitions.
Since none of them is categorically right, cannot
be really certain that they are right.
They are more likely to be right more
than wrong.
But, we're only able to reach this conclusion
today based on what they have done.
That's what I say.
That's the possibility.
القنوة النازلة قنوة for the affliction, for the
disaster.
It's very easy, right?
It's very easy.
القنوة after ركوع سمع الله لمن حمد ربنا
لك الحمد.
You launch directly into dua for and against.
اللهم انصر المستضعفين You rename them.
Allah champion the weak who are in this
area.
اللهم انصر المستضعفين في أهل غزة اللهم انصر
المستضعيف في أرض الشام اللهم فرِّج كربهم وأطعِمهم
واسطهم اللهم علك بأعدائهم So you launch into
a dua for the oppressed and against the
oppressors.
And once you're done, you're done, and you
go into سجود.
It's very simple.
And you can do this in congregation, or
the beautiful thing is you can do it
at home too.
Let's suppose that you're praying at home, You
could do it, right?
There's nothing to stop you inshallah, and as
I said it continues There's no time limit
to it the prophets didn't leave a lifetime
to it the time limit to it So
you can keep doing it as long as
there's an affliction and as long as there's
a need.
We're done, inshallah Okay, inshallah.
We'll see you next week with Allah at
the same time Subhanak Allahumma bihamdik ashhadu an
la ilaha illa anta astaghfiru wa atubu ilayka
alhamdulillahi rabbil alameen