Ali Albarghouthi – The Disease and the Cure #50 Zina is Much Worse Than You Think

AI: Summary ©
The speakers emphasize the negative consequences of committing to a sin and the importance of protecting steps in one's life, including the negative and positive aspects of jealousy. They stress the importance of avoiding addiction and bad behavior, as it is essential for achieving joy. The speakers also stress the importance of music in establishing trust and achieving joy in marriage, as it is essential for achieving joy. protecting one's reputation is crucial for achieving joy.
AI: Summary ©
In the name of Allah and praise be
to Allah and peace and blessings be upon
the Messenger of Allah and his family and
companions.
O Allah, teach us what will benefit 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.
So the last in the steps on how
sins progress and how you protect yourselves from
it are the steps.
So Ibn Qayyim, may Allah have mercy on
him, listed.
So he talked about the glances, right?
Then he talked about the thoughts.
And as you think about, you manifest, you
verbalize.
So the words, the speech, that's what we
talked about last time.
And the last step is actually a step
that you take towards sin.
So you see, you think, you talk, and
you move towards it.
So that part, and there's just little that
Ibn Qayyim remarks here.
He says, how do you preserve your steps?
And by steps you can include anything physical,
by the way, right?
So what your hands do as well.
How do you preserve your steps?
He says, you do not move a step,
you don't take a step except towards what
is rewardable.
Except towards what you hope is going to
give you a reward from Allah Azza wa
Jal.
So if there is no increase in reward
in a step that you're taking, sitting is
better than walking, right?
So here he wants to move you from
the basic mubah into an act of worship.
So taking a step could be sinful, could
be simply mubah, permissible, which is probably most
of what people do, or at least the
believers do.
And then you have the qurba, the ibadah.
So what is an example of a step
that is ibadah?
Coming to the salah.
So that's an example.
So here he's saying that how do you
preserve it, that step, from veering into what
upsets Allah Azza wa Jal.
He says, you make it so that you
don't take a step unless that thing is
going to bring you a reward from Allah
Azza wa Jal.
If not, then you don't take that step.
And he's not really trying to restrict your
movement by saying the mubah is now unlawful.
No, he's saying now upgrade from the simple
lawful into an act of ibadah.
Because he said, He says you can derive
from every permissible step that you take an
act of worship that brings you closer to
Allah.
So all your steps could become hypothetically and
actually practically acts of obedience to Allah Azza
wa Jal.
So we understand from before that the mubah
could turn into ibadah, right?
The permissible.
You could turn it into ibadah.
How do you turn the permissible into ibadah?
With what?
It's the same act, but what changes?
The intention.
The intention changes or is improved.
That makes it an act of ibadah.
So for instance, you're going to the grocery
store to buy food.
You always do that.
That is an act what?
That is mubah, permissible, allowed.
Can you think of ways that you could
turn this into ibadah?
Obviously.
So you say for instance, I'm going to
go there to spend the halal money that
Allah had given me on only the halal.
And I'm actively avoiding the haram.
The active avoidance of the haram is what?
That's ibadah.
I'm going to buy what is going to
feed my spouse and my family and my
children.
Because Allah loves it.
And I'll buy the best and the healthiest
because Allah loves that.
That becomes what?
An active ibadah because you attach to it
Allah's love and Allah's obedience.
You're going to go fix your car or
maintain it.
Why?
Just to drive, permissible.
But if you attach it to something that
Allah loves, you say, this car is going
to take me to the masjid.
This car will take me to Jum'ah.
This car will help me help people.
This car will help me help my family
which Allah commands and loves.
So you attach it through a chain to
Allah, then that act becomes an act of
ibadah.
So you say, how can I do this?
They say, the more conscious you are of
Allah and the more seeking you are of
His pleasure, the more that you will be
aware of this.
There's nothing else that could help.
Because the more that you think of Allah
Azza wa Jal, the more that you will
think of ways that will bring you closer
to Him.
So you finish your acts of ibadah.
You say, but what about the mubah?
I sleep a lot because we sleep a
lot of hours.
How can I turn this into ibadah?
I bathe.
How can I turn this into ibadah?
I play sports.
How can I turn this into ibadah?
So you can do all of that.
He says, because the slip of the tongue
and the slip of a step, they are
twins.
Allah Azza wa Jal joined between them when
He said, وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ
هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا He says,
وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا
خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا So He says, see
how He had joined here, subhanahu wa ta
'ala, the two acts.
How they walk and how they speak.
He says, because the opposite is also true.
When you slip in tongue, you slip in
step.
Because both of them emanate from where?
The heart.
The heart is the thing that moves your
tongue and the heart is the thing that
moves your body.
So if the heart is sound, what you
say is good.
And what you walk to is also good
and is done in a way that is
pleasing to Allah.
So He is saying here, they are the
servants of the merciful.
How they walk is humbly.
Why do they walk with humility, with tawadu?
Where does this come from?
The heart.
So they are not arrogant.
And then when the ignorant talk to them,
what do they say?
Salama.
They say it's a speech that saves them
from sin.
That's what salama means.
They say the best.
So if a person's heart is corrupt, the
way that they walk will reflect it and
the way that they talk will reflect it.
Both will be sinful.
But if both are righteous, they are both
an indication of a righteous heart.
So Allah Azza wa Jalla described them with
rectitude, uprightness in how they speak and how
they walk.
As He combined also in another ayah between
the sight or the glances and the thoughts.
Where Allah Azza wa Jalla says, يَعْلَمُ خَائِنَةَ
الْأَعْيُونِ وَمَا تُخْفِي الصُّدُورِ He knows the treacherous
look, the sight look and what the hearts
conceal.
What the hearts conceal is your thoughts, what
you're thinking about.
And the treacherous glance is when you look
at something, the sight glance.
When you look at something while you're trying
to sneak a look while no one is
watching.
So both are also combined because both of
them are a combination and they emanate from
the same source.
Now He moves after He finished this.
قَالَ وَهَذَا كُلُّهُ ذَكَرْنَاهُ مُقَدِّمَةً بَيْنَ يَدَي تَحْرِيمِ
الْفَوَاحِشِ وَوَجُوبِ حِفْظِ الْفَرْجِ And all of this
we've mentioned as an introduction to illustrate the
prohibition of obscenities or obscene sins and the
protection of the privates.
So here is Ibn Al-Qayyim transitioning from
one part of the book to another.
وَالْعِنْمُ عِنْدَ اللَّهِ Allah knows best.
So the first part of the book was
Ibn Al-Qayyim talking about sin.
This is the effect of sin.
These are the damages that it causes.
This is how Allah punishes those sins.
Here are examples of sins.
Here are examples of punishments.
Here are examples of consequences.
And how many consequences of sins we've talked
about.
And then how sin progresses and how you
can fight it.
So all of this was a general introduction
about sin.
For now him to move on to talk
about a specific sin.
And if you remember the question of the
questioner that brought about this book.
Because Ibn Al-Qayyim is trying to answer
that question.
He was talking about a sin that he
is addicted to and he cannot leave.
So Ibn Al-Qayyim either knows about that
sin or he makes an educated guess.
Because now he is going to focus on
sexual sins or sins based on love or
* or * and love.
So he makes that educated guess that the
sin that he is talking about must be
that sin.
The sin of zina or the sin of
ishq and what follows.
So I think the first part of the
book was an introduction.
And now he is going to focus on
those particular sins until almost the end of
the book.
And some of these things that he is
going to be talking about are going to
be explicit.
And I'm not going to shy away from
that.
But I'm going to share that with you
so that you understand exactly what Ibn Al
-Qayyim is saying.
And so that you could see the relationship
between what he is saying and your reality.
And the reality that you live in.
Does it match or not?
Does it predict it or not?
Does it affirm it or not?
And he said, وَقَدْ قَالَ رَسُولُ اللَّهِ صَلَى
اللَّهُ عَلَيْهِ وَسَلَامُ He said the Prophet ﷺ
had said that the thing that puts people
on fire the most is the tongue and
the privates.
Or the mouth and the privates.
And he also said, وَقَدْ قَالَ رَسُولُ اللَّهِ
صَلَى اللَّهُ عَلَيْهِ وَسَلَامُ A person's life cannot
be taken lawfully except if they commit one
of these things.
The married fornicator or the married adulterer.
And a soul for a soul.
And the one who apostates and leave the
jama'ah.
So these are the things that make a
person's soul or life lawful to be taken.
He could be executed.
One, two and three.
And he said, وَقَدْ قَالَ رَسُولُ اللَّهِ صَلَى
اللَّهِ وَسَلَامُ See how in this hadith, the
Prophet ﷺ links in the same sentence adultery
and fornication with apostasy and killing people.
Like he did with the previous ayahs that
we've talked about.
If we remember.
Allah ﷻ said, وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ
إِلَهًا آخَرًا وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ
إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ Those who do not
call with Allah ﷻ another god, another ilah,
do not kill a sacred soul except rightfully,
and do not commit zina.
So Allah ﷻ combined them in one ayah,
and here is saying the Prophet ﷺ did
the same.
And he said about this hadith that we
just talked about, that a person's life cannot
be taken unless he commits one, two or
three.
He said he began with the most common
sin, and then the less common and the
least common.
He says so zina is more common, meaning
maybe in a reasonable society, did not go
crazy.
Zina is more common than killing people, and
killing people is more common than apostasy.
So the least common is what?
Apostasy.
People don't leave faith that often.
And more common than that is killing people.
But still that's not very common.
And more common than killing people, a person
may fall into that sin more than killing
another human, is committing zina.
وَأَيضًا فَإِنَّهُ اُنْتِقَالُ مِنَ الْأَكْبَرِ إِلَى مَهُوَ أَكْبَرُ
مِنَ And also he was progressing from the
smaller sin to the bigger sin.
So I just want you to notice how
he extracts from this hadith, relationships between how
the Prophet ﷺ ordered things.
Like you may read a hadith and think,
well, it's just random.
He just listed things, the Prophet ﷺ, right?
And we're saying, no, there's wisdom in how
he numbered them and how he listed them.
There is quote-unquote logic to it.
So it's really beneficial for you to sit
back and say, why did he begin with
this and then second and then the third?
What is the relationship between them?
How did he progress and why?
So there's wisdom in the hadith of Prophet
ﷺ to tell you that it is deliberate.
How he listed, how he talks, what he
puts together, joins or does not join is
deliberate.
قَالَ وَمَفْسَدَةُ الزِّنَةُ Now he's going to be
talking about zina.
So this is the focus on it.
Because in the back of his mind and
in the answer that he's giving to the
person, he realizes that there's likely that that
person might be referring to zina or a
sin related to it.
So he says the harm of zina is
contradictory to the reform or to the goodness
of this world.
Allah Azza wa Jal wants this world to
function in a certain way, the best of
ways.
He says zina contradicts this.
He says because if a woman commits zina,
she will bring shame to her family and
husband and relatives and they will not be
able to face people once this is known.
And if she becomes pregnant from zina, if
she kills her son, her child, she will
combine the sins of zina and murder.
So what is he saying here?
He's saying look at what it leads to.
And subhanAllah, a lot of the predicaments that
we, I'm just talking generally, a lot of
the predicaments that we find ourselves in and
we find it's hard to escape, they are
in fact our own doing.
They just happen to us.
Like we caused it.
So if you upset Allah Azza wa Jal,
if you commit a sin, the complication of
that sin creates another sin that you'll find
hard to leave or a predicament that you'll
find hard to escape.
Who brought this about?
It didn't just happen to you.
So a moment of weakness, a man and
a woman, they commit zina, now she's pregnant.
Now she is stuck.
The choices that she has right now are
horrible.
Either he says, or if she continues to
have that child, she keeps that child, she
will claim that he is the son of
so and so, and he's not.
And so that will mix lineages, that will
bring a stranger into a family, into the
household, and there's a lot of corruption in
that.
He could be the brother of so and
so, or the sister of so and so,
and reality he is not.
He is the son of so and so,
and reality he is not.
And there's a lot of harm in it.
So if she is pregnant, she is now
in a predicament.
And the one who committed zina with her
is now in a predicament.
What do we do with that child?
Do we kill him?
And a lot of people do that.
Isn't it?
They do that.
In Muslim and non-Muslim countries.
Even in Muslim countries, they either abort, or
she delivers the child and throws him away.
In the dumpster.
Throws him away in the dumpster.
Isn't Allah Azzawajal gonna ask you about that
child?
But she wants to escape what?
The shame and the dishonor of all of
this.
And there is no way for her to
face all of that.
Who put you in that situation?
It is you.
No one else but you.
So sometimes the bad choices that we make
yield and they bring predicaments that is hard
for us to resolve.
So if you find yourself in that, ask
yourself, did I cause this?
And if you did, ask Allah Azzawajal for
forgiveness and repent.
So Allah Azzawajal can give you an exit
from that hardship.
So he says, if she commits zina, that's
what she brings.
And if he commits zina, the man, he
does the same thing.
Lineage is mixed.
And he will ruin her.
A chaste woman, he will ruin her and
bring her much disgrace.
And like what we said before, like if
a person loves another and you think that
he is the love of your life, he
is supposed to be your husband, he is
supposed to be the father of your children,
or you think that about her, you would
never do that to her.
You would never do that to him.
Because that is the greatest harm.
Like if you love someone, would you kill
them?
That's not love.
Like would you take a knife and stab
them?
That's not love.
Because that's harm.
Well, that is less than committing zina with
them.
Because if you stab someone and you kill
him in this life, you've just killed him
in this life.
Right?
But if you commit zina with someone, you
have likely compromised them in this life and
maybe in the hereafter.
You're following?
You may have compromised them in the hereafter.
How could you do this to someone that
you claim that you love?
That's not love then.
So if you love her, you honor her.
If you want her to be the mother
of your children, you want her to be
your wife, you honor her.
Because once you commit zina with her, you
will lose respect for her.
She can't be.
And you'll think to yourself, well, if she
did that with me, she could do that
with another person.
You will lose her.
And you will lose him.
Because he will lose respect for you.
That's it.
The shaitan is in the middle right now.
You do not know how you could chase
him away.
So if you really want to honor her,
you really want her to be your wife,
the love of your life, then you never
commit zina with him or with her.
That's the right way to do it.
Otherwise, you're going to be sacrificing that love
and you're going to be sacrificing that relationship.
قال ففي هذه الكبيرة خراب الدنيا والدين He
says, in this, because of this kabira, this
world and the next will be ruined.
وإن عمرت، التنور في البرزخ والنار في الآخرة
It says here in the Arabic that I
have in this edition, وإن عمرت القبور But
that is probably a mistake.
وإن عمرت التنور في البرزخ He says, this
is what populates the oven in the barzakh.
Remember we talked about the punishment of the
fornicators in the grave?
What is their punishment?
That they'll be naked in an oven.
Right?
And they'll be screaming as they're being cooked.
So that's what he's referring to.
This is what populates the oven in the
barzakh, in the grave.
والنار في الآخرة Hereafter.
This is the zina.
He says, فكم في الزنا He says, zina
will frequently lead to violating prohibitions.
Meaning not just zina, but other prohibitions as
well.
Because once you cross one, the other ones
are to follow.
And then missing or sacrificing people's rights and
a lot of injustice.
قَالَ وَمِنْ خَصِّيَّتِهِ This is interesting.
He says, from what is distinctive about zina.
And you could say generally this is true
about all sin.
But he's saying in particular about zina or
sins that are similar to zina.
That it brings poverty and shortens a person's
life and blackens a person's faith and breeds
hatred for him among people.
This is true about all sin by the
way.
But subhanAllah, he's saying what?
It brings poverty.
Because Allah is angry.
And when He is angry, this anger must
manifest in certain ways about or for the
individual and for the area and for the
entire nation or ummah that approves of this
or allows it.
There has to be a consequence.
And you will see it sooner or later.
So he's talking here about what?
Poverty, that Allah Azza wa Jalla will take
away his blessings.
So this person will become poorer or this
nation will become poorer.
Gradually, you may not see it overnight.
Actually, you become fortunate if you would see
it overnight.
Like a person commits zina and they lose
their job the next day.
He's fortunate.
Why?
Because you learn.
You can relate this to that.
Oh, this happened because of this.
Oh, right?
But it's gradual.
In a sense, Allah is merciful with you.
He doesn't punish you immediately.
He gives you one chance after the other.
But because that's the nature of things as
well.
It's most likely they are gradual.
So, loss of wealth, loss of a job,
loss of opportunities.
The more that you sin, the more that
you look at the haram, this happens.
And he says shortens one's life.
In a sense, takes the barakah away from
one's life.
And then blackens the face.
SubhanAllah, right?
Blackens the face.
So instead of the brightness of iman, that
is what's stolen.
That is lost.
So the person's face reflects zina.
And those who commit zina frequently, especially publicly,
and they're proud of it.
After some time, you see their face and
the face reflects.
That disgusting act.
Right?
Just like you see it on people who
drink alcohol a lot.
After years of drinking alcohol, right?
Maybe it's biological, but it's not just simply
biological.
You see him, you see the body.
You see the face, and it reflects what?
Alcohol.
So if a person commits that sin, and
they're a veteran of committing that sin, yeah.
Then that will see darkness and blackness on
the face.
It doesn't matter what cosmetics you use, right?
To improve your appearance.
That blackness, that darkness, people can see, and
they hate that person.
You don't know why.
They don't know why they hate him.
They hate him.
Right?
And the more public he is with the
sin, and the more frequent the sin is,
they hate him.
He also distinctly related to that, that it
distracts the heart.
And it sickens him, sickens it, if it
does not kill it.
And brings to it sorrow, and sadness, and
fear.
And distances this person from the angel, and
brings him closer to the shaytan.
Here, it distracts the heart.
Because the heart needs to focus.
The heart survives on focus.
So, think about it.
What is it that you do in life,
or you want to do in life?
So, when you want to work or write
something, what do you need?
Focus.
If there are things distracting you left and
right, speaking to your ear or into your
ear, somebody whispering this, there is noise, that's
distracting.
So, if you want to worship Allah Azzawajal,
you need a certain amount of focus.
Right?
And for that, you need to tune out
distractions.
If you allow distractions in, or you bring
them in, you'll find that it's really hard
for you to focus on the worship of
Allah.
So, you'll not have a resolve.
You'll be wavering.
So, for instance, you bring in, so you
go to social media, you allow yourself to
consume anything and everything.
Don't you lose focus?
So, you'll be humming this song, you'll be
thinking about that scene, you'll be thinking about
that joke, you'll be thinking about a lot
of things.
How easy is it for you then to
sit and read the Qur'an?
Or to focus in your salah?
Or to plan an Islamic activity?
You lost focus.
So, if you commit a sin, that sin
takes you far away from Allah's path.
So, your heart is not thinking about Allah,
it's thinking about the opposite of it.
So, how could you bring it back into
Allah Azzawajal?
It distracts you.
So, you're thinking about her or him, what
they said, what she said, what they looked
like, how they smelled, what they said, what
they didn't say.
But not about what pleases Allah Azzawajal.
So, it just corrupts the heart.
And that's why He said, it sickens it
or kills it.
So, kills it meaning it's done.
Or if not, it's very sick.
Once the haram doesn't want the halal, enjoys
the haram, does not enjoy the halal.
And I told you before that there are
parallels between, different aspects of our behavior.
Just like if you get yourself used to
bad food.
By bad food, I mean delicious but not
nutritious.
You get yourself used to bad food, you
don't find the good food delicious anymore.
Right?
So, if you eat really salty food, if
you decrease the salt which is better for
you, that food is not tasty.
If you really eat sweets a lot, sugary
treats, and then you want to decrease it,
whatever you're tasting is not delicious anymore.
If you're used to certain types of haram,
that's the only thing that you want.
You give him the halal, he says, it's
just not attractive.
So, you have to wean yourself off the
haram.
And is it easy?
Because you try to give up sugar.
And see how hard that is.
Or if smoking, quit smoking.
That's hard.
So, weaning yourself off the haram is difficult.
So, the question here is, why would you
put yourself in a condition where it is
difficult to leave the haram and you're addicted
to it?
So, just really as a general advice, if
anything is addictive, don't be addicted to it.
Seriously.
You don't want to be struggling with that
thing for the rest of your life.
Like for the rest, I mean for the
rest of your life.
Even if you stop, there's always the whisper,
go back.
So, why would you want to do this
to yourself?
And he brings sorrow and sadness and fear
because the shaitan is there obviously and the
angel is further away from that person.
And he says, after killing someone, there's nothing
that brings greater harm than fornication and adultery
than zina.
And that's why Allah Azza wa Jal prescribed
killing in a way that is the most
difficult or the most painful.
And he says, if it were the case
that a person was informed that his spouse,
his wife or his relative was killed, it'd
be easier to digest than if he knew
that she committed zina.
So, he's saying what?
If he knows that a relative of his
or his spouse, she was dead, at least
he could accept that.
That's Allah's destiny.
She's dead.
But what?
I can make dua for her.
Then we'll meet in the next life.
Then we could be in jannah.
So, negative but positive.
But if he knows that she committed zina,
where's the positive here?
It'd be easy.
That cannot be digested.
Cannot be accepted.
Cannot be tolerated.
Cannot be forgotten.
He cannot escape that shame.
So, it'd be easier for him to think,
by the way, this is not a call
for people to go and kill, you know,
honor killing, right?
For them to go and kill a spouse
or kill a relative just because there is
suspicion or even there's confirmation that she committed
zina.
It is not up to you as an
individual to do this.
Understand?
And a lot of times, you know, they're
not even married.
So, that's not her punishment or his punishment.
Usually it happens upon the week.
But that's not her punishment.
But they do this, not Islamically, but because
what?
Culture, tribal.
What will people say?
How will I live with this dishonor?
So, they just kill that person.
And that is a sin.
That is a sin.
Greater than the sin of zina that she
committed.
Understand?
Greater than the sin of zina.
But that's not what he's saying.
He's saying that between the two, a person
is hard for him to process that sin
of zina.
Wa qala Sa'd ibn Ubadah, he said, Sa'd
ibn Ubadah radiallahu anhu said, he said, if
I were to see someone with my wife,
meaning committing that act, I would kill him
with the edge of my sword.
I mean, I would not even wait.
And the Prophet sallallahu alayhi wa sallam when
he heard that, he says, do you marvel
or do you wonder at the jealousy of
Sa'd?
Indeed I'm more jealous than he is.
And Allah azza wa jal is more jealous
than me.
And because of this, because that Allah azza
wa jal is jealous, he had forbidden obscenities
or obscene acts, what is public and what
is private.
Right?
So here, that word jealousy, I know some
people kinda when they hear that Allah azza
wa jal is jealous, kinda it's hard for
them to process this.
Because they send jealousy, how could Allah azza
wa jal be jealous?
When we say jealousy, there is good and
bad to it, isn't it?
Even among humans.
So Allah azza wa jal is free from
the bad aspects of jealousy.
But there are good aspects of jealousy, isn't
it?
Among humans.
Like you could have your wife, you say,
aren't you jealous?
If someone were to talk to me, you
would say, of course, I should be.
That's an indication of what?
Honor and manhood.
Love.
So the negative side of jealousy, that does
not belong to Allah azza wa jal.
But the positive side, yes.
And what is the positive side of jealousy?
Is that Allah azza wa jal, what?
Is protective of his servants.
He hates for them to commit an act
like that.
And because of it, and because of its
harm, he said, alayhi salatu wassalam, he had
forbidden those obscenities or obscene acts, whether public
or private.
So here that type of jealousy is praised.
Just like for instance when we say that
Allah azza wa jal gets angry.
Do you have a problem with hearing that
Allah gets angry?
But there are side to anger that is
negative.
But Allah is free from that.
Same thing when we talk about jealousy.
Allah azza wa jal is jealous in ways
that befit Him subhanahu wa ta'ala, right?
And in the other hadith, he said, sallallahu
alayhi wasallam, that he says, inna allaha yaghar.
Allah gets jealous.
And the believer gets jealous.
Wa ghiratu allahi.
And the jealous or what would violate or
bring about the jealousy of Allah azza wa
jal that a person would commit the haram.
So Allah azza wa jal is so protective
of you, so caring of you, that he
would hate for you to cross that line.
And he also said, alayhi salatu wassalam, la
ahda aghirau minallah.
He says, no one is more jealous than
Allah azza wa jal.
And because of this, he had prohibited the
obscene acts, the public and the private.
Wa la ahada ahabbu ilayhi aludhru minallah, wa
min ajli dhalika arsalar rusul.
And no one loves excuses.
Mean to accept an excuse and to forgive
more than Allah azza wa jal.
And because of that, he sent the messengers
giving good news and warnings.
Wa la ahada ahabbu ilayhi almadhu minallah.
And no one loves praise more than Allah
azza wa jal.
And because of that, he praised himself.
So, no one loves excuses and to forgive
more than Allah azza wa jal.
And because of that, he sent whom?
The messengers.
Because the messengers teach you how to appeal
to Allah azza wa jal.
How to ask for his forgiveness.
How to enter Jannah.
So Allah azza wa jal, because he loves
to forgive, he sent the messengers.
And they taught you how to seek Allah's
forgiveness.
And no one loves to be praised more
than Allah azza wa jal.
Why does Allah love to be praised?
He said that because Allah azza wa jal
loves the truth.
And there is nothing truer than the praise
of Allah azza wa jal.
Because the praise of everybody else could be
exaggerated and inflated.
Not the praise of Allah azza wa jal.
So the praise of Allah azza wa jal
is the absolute truth.
And when Allah is praised, his servants know
him, so they love him.
So when Allah azza wa jal, when Allah
is praised, people know him.
When they know him, they love him.
And when they love him, they worship him.
And they get close to him.
And because Allah knew that no one can
fully praise him as he could, he praised
himself.
So that his servants would know him.
This is why Allah azza wa jal loves
praise.
Unlike why humans love praise.
Why do we love praise?
Because when we are praised, our sense of
self-worth and value increases.
Oh, I am this.
Not with Allah azza wa jal.
Allah does not need that from us.
Allah does not get anything from what we
say about him.
But it goes back to the servants of
Allah azza wa jal.
That's why Allah loves it.
And he said, وَفِي الصَّحِحَيْنِ He says in
the khutbah, after the eclipse, the salah of
the eclipse.
He said, عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ He says, O
Ummah of Muhammad, no one is more jealous
than Allah azza wa jal that his servant,
male or female, should commit zina.
He says, O Ummah of Muhammad, if you
were to know what I know, you would
laugh little and you would cry a lot.
And then he raised his hands and he
said, Ya Allah, did I not convey?
Ibn al-Qayyim, rahim Allah, he says, and
mentioning this sin in particular, after the prayer
of the eclipse, there's a wonderful secret there.
Because dhuhur al-zina, the dominance or the
appearance of zina, is one of the signs
that the world is marching towards its ruin.
And it's one of the signs of the
Day of Judgment.
As the Prophet ﷺ said, من أشراط الساعة
From the signs of the Day of Judgment,
that knowledge would decrease and ignorance will increase.
And then zina will become widespread and prominent.
And the number of men will decrease and
the number of women will increase until every
50 women will have one male caretaker.
So, what Ibn al-Qayyim here is saying,
rahim Allah, he's saying, صلاة الكسوف, the prayer
of the eclipse.
What does it indicate when you see the
eclipse?
The disorder of the universe.
The end of that disorder.
It's a sign of an end of a
disorder.
So he's saying, when he mentioned zina, right
after that salah, he says, because that zina
is tied to that disorder of this world
and its end.
Just like that kusuf, that eclipse, indicates or
predicts or gives you a sign of the
end of this world.
He says, zina also is a sign of
the end of this world.
Because towards the end of time, there will
be a lot of zina taking place.
In addition to the other signs.
And that is what predictive of the ruin
of this world.
Because more zina, more anger of Allah Azza
wa Jal, then the world will be ruined.
الوقجرة سنة الله تعالى He says, Allah's custom,
Allah's practice, Allah's habit, in how He deals
with His creation, that when zina becomes prominent
and dominant and widespread, Allah Azza wa Jal
becomes angry.
Whenever Allah Azza wa Jal becomes angry, there
must be a punishment on the face of
this world.
As Abdullah ibn Mas'ud had said, if
riba, interest, and zina, fornication, are dominant and
widespread in a town, Allah Azza wa Jal
had permitted its destruction.
Then he continued, Rahimahullah Azza wa Jal, He
says, وخصَّ سبحانه حدَّ الزِّنَا مِن بَيْنِ الْحُدُودِ
بِثَلَثِ خَصَائِسٍ All this is, by the way,
is just kind of to fill you with
a realization that zina is serious.
Zina is serious.
So he wants you to understand how much
Allah hates it, how destructive it is, why
Allah punishes it for it, how does Allah
punish for it, and what is that punishment,
and why is it so difficult and painful.
So if the punishment is difficult, it must
match the gravity of the sin.
Right?
If the punishment is really serious and painful,
you understand that the sin itself must be
also serious and damaging.
He says, Allah Azza wa Jal had attached
three characteristics to zina or the punishment of
zina, the prescribed punishment of the zina.
He says, القَتْلُ فِيهِ بِأَشْنَعِ الْقَتْلَاتِ He says,
killing in it in the most difficult of
ways.
وَحَيْثُ خَفَّفَا And when He had made it
light, meaning for the unmarried when they commit
zina, He punished the body and punished the
heart.
He punished the body with hundred lashes and
punished the heart with banishment from a person's
hometown.
So a person, if they are married and
they commit zina, what is their punishment?
And they are caught or they confess.
What is their punishment?
To be killed.
And how are they killed?
With stones.
Right?
So that's difficult.
That's not an easy killing.
And He says, وَحَيْثُ خَفَّفَا And when He
made it lighter, for those who are non
-married, what is the punishment?
So He says, the body is punished with
hundred lashes.
And then He is to be removed where
He lives and banished for a year.
And by the way, you could see the
benefit of that, right?
Because He's removed from the circumstances that created
the possibility of zina.
He made zina with this person in that
place.
Those people helped Him.
They covered it up, whatever.
So He's removed for a year so that
He could forget and reform.
And maybe come back a different person.
And that tells you something about how you
could save yourself from sin.
Which is what?
Distance.
Distance from the thing, distance from the person
that makes this sin possible.
Distance.
And you could start forgetting actually.
And focusing on something else.
So distance actually matters.
The second characteristic.
He says, He had prohibited you to pity.
To pity those fornicators when you're punishing them.
Do not feel sorry for them.
In a way that will prevent you from
punishing them.
Subhanahu wa ta'ala.
Now listen to this.
مِنْ رَأْفَتِهِ وَرَحْمَتِهِ بِهِمْ شَرْعَ هَذِهِ الْعُقُوبَةِ Allah
Azza wa Jal, because He is merciful and
kind to them, He punished them.
See, when you pity them, you say, poor
them, you feel sorry for them.
That punishment, look how young they are.
Look, maybe they didn't mean it.
Maybe, maybe, maybe, maybe, right?
And He'll explain why people will feel sorry
for those who commit that sin in particular.
He's saying, don't feel sorry for them in
ways that will stop you from punishing them.
Because Allah, out of His mercy and kindness
with them, He punished them.
فَهُوَ أَرْحَمُ مِنْكُمْ بِهِمْ He's more merciful with
them than you are.
Remember this.
Remember this whenever right, you want to punish
someone, or not punish even, push them to
obey Allah Azza wa Jal and the shaitan
whispers, no, be merciful with them.
Or you want to push yourself to be
more obedient to Allah and then yourself say,
no, take it easy.
Don't take it hard on yourself.
Don't be so harsh with yourself.
If it's halal and haram.
Allah Azza wa Jal is more merciful with
them than you are.
And yet, He commanded that they be punished
that way.
And He says, and His mercy did not
stop Him from commanding this punishment.
So don't let whatever arises in your heart
in terms of sorrow or pity to push
you to stop Allah's command.
And He says, though this is general in
all of Allah's punishment, meaning don't feel sorry
for someone enough to stop Allah's punishment.
Though this is common for all punishment, but
mentioning zina is particular because it's much needed
in there.
Because people usually don't feel sorry for those
who commit other types of sins.
They're not as harsh.
They're not as stern when it comes to
people committing zina.
But with other sins, they are.
So a person who steals or a person
who insults a person's honor or drinks alcohol,
they could be harsh with them.
But not with people or less with people
who commit zina.
And He says, reality testifies to this.
So Allah Azza wa Jalla did not want
them to pity them in a ways that
would disable Allah's punishment.
وَسَبَبُ هَذِهِ الرَّحْمَةِ He says, why do people
feel this sorrow or this mercy towards those
who commit zina?
He says, because it's a common sin.
It happens from the nobility, from people in
the middle and people at the bottom.
Like everybody commits it.
And they also have an urge.
Like everybody understands that urge.
You may not relate to a person who
drinks alcohol.
You may not relate as much to a
person who is stealing.
In fact, you could become very angry because
he hurts you or potentially could hurt you.
So you want the severest punishment to them.
Right?
But when it comes to zina, because everybody
has that urge and they could imagine themselves
being that person or had been that person
when they were young, they would say, maybe
we should take it easy on them because
they could relate.
That's what he's saying.
It's so common.
And the feeling is so common they could
relate.
وَالْخُلُوبُ مَجْمُولَةٌ عَلَىٰ رَحْمَةِ الْعَاشِقِ And he says,
and Qulub, this Qalb, it kind of has
this nature of feeling sorry for those who
are in love.
Right?
وَكَثِيرٌ مِّنَ النَّاسِ يَعُدُّ مُسَاعَدَتَهُ طَاعَةً وَقُرْبَةً وَإِن
كَانَتَ الصُّورَةُ الْمَعْشُوقَةُ مُحَرَّمَةً عَلَيْهِ And he says
a lot of people consider aiding those in
love as an act of righteousness, as helping
them.
Even though that love is haram, they're not
supposed to be part of that love or
to have that affection to that person out
of wedlock.
But they consider it to be what?
An act of righteousness.
Because they will look at two people in
love and they say, pity them, right?
Pity them.
You know, he's getting sick.
He can't see her.
She's getting sick.
Unable to see him.
At least let them talk.
At least just let them talk.
At least let them just see each other
in a public place.
At least just let them exchange few words.
This way they will not die out of
sickness, longing.
Why?
Because they could relate to it.
And they feel sorry for them.
قَالَ وَلَا يُسْتَنْكَرُوا هَذَا That people actually do
this and they feel sorry for them.
And they aid them in propagating or continuing
that haram.
قَالَ وَلَقَدْ حُكِيَ لَنَا مِن ذَٰلِكَ شَيْءٌ كَثِيرٌ
عَن نَاقِصِي الْعُقُولِ كَالْخُدَّامِ وَالنِّسَاءِ He says, and
we have a lot of stories about people
aiding that type of relationship, illicit type of
relationship, because they feel sorry for them.
For a lot of people who have deficiency
in wisdom, like servants and women.
Because women are emotional.
Women are emotional.
So when they see two people in love,
they say, okay, let's just help.
Let's aid.
So he's saying, no, that's deficiency in wisdom.
You have to uphold what Allah Azawajal wants.
And he says also another reason why people
do not object to that sin as much
is because it's a consensual.
يَقَعُ بِالتَّرَاضِي It happens because both parties want
it.
There is no transgression, compulsion in it like
other sins.
So because other sins have transgression, you imagine
that the people should be punished for it.
But because this is consensual, you think why
should people be punished with them, or at
least you feel sorry for those who are
involved.
Which is true till today.
And people still, some till today, do not
understand why you punish a sin if it's
consensual.
Well, Allah did not consent.
Allah did not approve.
That's the answer.
The issue here is not only that so
and so disapproves of that sin, or he
was forced or compelled, and that's why the
other aggressor needs to be punished.
That's not the only reason.
But that it violates Allah's rules.
And we've given examples before.
If two people consent to commit a sin,
would you approve of it?
Prostitution.
Because if you want to extend it, you
could extend it to prostitution and say, as
long as prostitution is consensual, what's your objection
to it?
Would you approve of that?
I don't think most people would approve of
it.
Or a person hires another to kill him.
Would you approve of that?
It's consensual, whether there's money or not.
Maybe the other person just likes killing people,
and he found a person who wants to
be killed.
He said, okay, I'll kill you free.
Right?
Would you approve of that?
That's consensual.
But you have to put a line.
There's always a limit where you say you
can't cross this line, whether it's consensual or
not.
So Allah Azzawajal said, Zina is haram.
Zina is haram.
He said, وَهَذَا كُلُّهُ مِن ضَعْفِ الْإِيمَانِ All
of this is a consequence of the weakness
of Iman.
وَكَمَالُ الْإِيمَانِ He says, the perfection of Iman
or the strength of Iman requires that you
would have enough strength to apply whatever Allah
had commanded, and a mercy towards the person
who is being lashed.
So he agrees with Allah Azzawajal in his
command, but he's merciful with Allah's creation.
He says, that's Iman.
You don't let the two contradict the other.
If Allah commands you to do something, you
do it, and you remain merciful with those
who are being punished.
He says, that's Kamalul Iman.
But if you side with one and not
the other, that there's an imbalance.
And there's a definite weakness of Iman when
you side on the side of humanity against
the commands of Allah Azzawajal.
Then there is no Iman there.
الثالث, he says the third characteristic, is that
Allah Subhanahu wa ta'ala commanded that would
be this be done publicly.
Not privately when no one can see it,
that punishment.
But it done publicly or at least a
group of the believers would witness this because
of the benefit of deterrence.
So that people will see, this is what's
gonna happen to you if you commit that
sin.
This is how painful it is.
This is how disgraceful it is.
So everybody will think 3 and 4 and
5 and 10 times before they commit that
sin.
Deterrence is needed.
So that's why Allah Azzawajal commanded this.
قَالَ وَحَدُّ الزَّانِ المُحْصَنُ مُشْتَقٌ مِنْ عُقُوبَةِ اللَّهِ
تَعَالَى لِقَوْمِ لُوطٍ بِالْقَفْرِ بِالْحِجَارَةِ He says, and
the punishment for the fornicator is derived from
Allah's punishment to the people of Lot, where
they were pelted with stone.
Because both of these sins are obscene sins.
And both of these sins are destructive.
And both of them have enough corruption to
contradict Allah's wisdom in His creation and His
command.
And then he'll start talking about the actions
of the people of Lot.
But we'll leave that inshallah to next week.
We'll pause here with Allah Azzawajal.
Let me know if you have questions.
So someone is asking, is there different types
of fear?
I have recently read in Ayat 16 in
Surah Al-Hashr about how after the shaitan
makes someone disbelieve, he leaves them saying, I
fear Allah, Lord of Al-Alamin.
And how can one fear?
And how can our fear set us separately
from shaitan?
So the shaitan because he had committed a
sin, and did not ask Allah Azzawajal for
forgiveness and did not repent, he will be
punished in hellfire because of it.
So when he sees indications of the punishment
of Allah descending, or approaching, then he will
fear Allah, will say, I fear Allah Azzawajal,
because he sees the punishment right there in
front of him.
But his pride prevents him from obeying Allah
Azzawajal.
So how to make yourself or your fear
distinct from the fear of shaitan is to
rid yourself of pride.
Rid yourself of disobedience to Allah Azzawajal.
And when you do so, your fear will
be different.
Because your fear will be also mixed with
Allah's love.
There's no arrogance or kibr to stop you
from objecting to Allah Azzawajal.
Shaitan realizes that Allah Azzawajal has complete dominance.
He realizes that Allah Azzawajal will punish him.
Realizes he cannot escape.
But that in itself wasn't enough, was it?
Not until he submits to Allah Azzawajal.
And not until he loves Allah Azzawajal.
So this is the difference.
If you want your fear of Allah Azzawajal
to be different than the fear of shaitan,
then you have to mix with that fear,
submission to him, and loving him.
And trusting his commands.
Then that will be different.
And I'll give you inshallah a couple of
minutes to think of questions as I answer
those online.
How can one stay away from an addiction
that they have left?
By pleading with Allah Azzawajal first and foremost.
Because the shaitan is always gonna try to
bring you back.
And as long as you are strong, like
if your iman is strong and it's on
the ascendance, you're fine with Allah Azzawajal.
But when you start to slip and you
become weak, it's then when the shaitan leaves
and takes advantage of that opportunity and tries
to bring you back.
Because that addiction also brings some comfort.
It's very familiar.
Habit, routine.
So it brings that comfort.
And it's an illusion of a comfort.
It's not real comfort.
So how do you stay away from it?
It's first to keep asking Allah Azzawajal to
protect you from it.
And the more that you ask, the more
that Allah will strengthen you to stay away
from it.
Second is to think about the causes and
the reasons why you are attracted to it
or why you commit it.
And when you isolate these causes, so you
reverse them.
Alright?
Or you stay away from them.
So if it is being alone, then you're
not.
Do not be alone at those times that
you think you're more prone to commit those
sins.
Or if you're in that location, in that
space, then you're not in that space, in
that location, around that person, then you're not
around that person.
So isolate the reasons and you stay away
from those reasons.
And then you catch yourself, finally, you catch
yourself, or maybe before the last, you catch
yourself when your iman is down and you
try to treat it as much as possible.
And you try to be conscious of the
fact that that addictive behavior is not the
solution.
So don't go back to it.
So raise your iman again as quickly as
possible.
And you do it with Quran, and you
do it with ibadah, and you do it
with the company of the righteous.
Do it with dua, do it with dhikr,
but you try your best.
And then when it starts bouncing back up,
then you're strong, bismillah ar-rajim.
So just be conscious of these things, and
how the shaitan comes in.
And you block that.
So there are people, he said, who try
to leave an addictive sin, and there are
people who leave it cold turkey abruptly, suddenly,
and they just deal with the consequences.
And they could be successful, right?
So that, alhamdulillah, that is a tawfeeq from
Allah Azawajal.
That is a successful act that Allah Azawajal
had luck to.
Or people who gradually leave that sin.
So he says, if they are trying to
leave that sin gradually, as they are doing
that, are they in continuous sin?
It depends on the sin.
There are some sins that you should leave
immediately, and some sins that it's difficult even
biologically, physically, to leave immediately.
Maybe like smoking for some people, and it's
gonna be different from one person to the
other.
So, if the type of sin that they
are involved in, it is, let's say, impossible,
or very difficult for them to leave it
cold turkey, and they need that gradualism, but
they graduate into it, realizing that, I need
to decrease it, like in doses.
And eventually, I'm gonna reach that stage, where
I'm gonna be free from that sin.
If they are that type of person, then
no, we're saying no.
They're taking smaller and smaller doses with the
intent of leaving that thing.
But they just have to realize what type
of sin that is, and if they can
stop it.
A lot of times, stopping it immediately is
best, so you don't have to go back.
Because as you are being gradual, you're still
connected.
And if you're connected, you could relapse.
So, stopping it as soon as possible is
best, right?
But that may not work for everybody, and
may not work all the time.
So, maybe you need phases.
We're not saying, for instance, a person says,
I'm addicted to zina, you know, I'm just
gonna do it once a month instead of
once a week.
We say, no, you really need to stop.
And substitute with the halal.
But there are things, some things that are
physical.
Let's say cigarettes, for instance, for example.
Maybe this person physically cannot.
Like absolutely physically cannot.
So, instead of 10 a day, he'll go
into 5 a day.
As long as you're taking it down, and
that is your intent, you're fine, inshallah.
Okay.
So, if two people are in love, and
they're in love in a haram way, say
you wanna break it off, so you're thinking
or you heard that if a person breaks
it off abruptly, in ways that could damage
the other person, and lead them to commit
something, or do something to themselves, that this
could be on you.
Because you've handled that poorly.
And you could have handled that differently.
What I could say to this, is that,
if that relationship is haram, it has to
stop.
And the danger of going gradual here, is
that because there are feelings and affections, you
never really guarantee that if you don't stop,
or if you do it gradually, that you'll
be able to actually stop it.
Because as long as there's a conversation, how
are you gonna diminish or decrease that conversation
over time?
Let's say today we're gonna be talking for
30 minutes, next week we're gonna be talking
for 25 minutes, or 20 minutes, how will
you be able to actually control this?
Especially with emotions, there's a pull towards her,
and you're pulled towards her, she's pulled towards
you, how will you be able to control
that?
You'll only be able to control it if
you stop.
And the way that you could end it,
could be in a nice, encouraging, hopeful way,
which is that, if both of us reform,
if both of us repent, if both of
us go back to Allah Azza wa Jal,
then there's a way back.
But we need to actually do that first.
So you don't need to break a person's
heart in a way that's gonna cause them
to inflict harm on themselves.
You could do it in a way that
is inspiring, that is encouraging, that brings them
closer to Allah Azza wa Jal.
But to think that that type of thing
could be gradual, could be another plot from
the shaitan to keep you hooked.
And that thing could take a whole year.
And every time you wanna cut this off,
no, please don't do it, because I can't
live without you, I'll do this and that
to yourself, and you're trapped.
So you need to leave that as soon
as possible.
And only then, would you be able to
take control of your life, and they will
be able to take control of their lives,
inshallah.
Now, so I think it's for people to
remember, and people to absorb it.
So when he was talking about zina before,
and we spent time talking about zina before,
he mentioned it as part of the sins
that he was enumerating.
This sin, this sin, this sin, and that
sin.
Here, this is a specific focus on what
I think he believes is the sin of
that man.
Or similar questioners, who would be trapped by
that sin.
So whether it is the sin of zina,
or the sin of the people of loot,
or the sin of ishq, which is infatuation
or intense love.
All these sins are the type of sins
that are so addictive that a person is
hard for him to escape.
So before, I think he just mentioned it
as examples, but here he is reinforcing it,
plus he is focusing in particular on it.
No, no.
So the question is that he had heard
that the Prophet ﷺ or read that the
Prophet ﷺ had said, لَا يَزْنِجْ زَنِحِينَ يَزْنِي
وَمُؤْمِنِ The fornicator does not commit fornication or
adultery while having iman.
So the statement is true.
It doesn't mean, so the act of fornication
or the act of adultery, how do you
characterize it?
What is it?
You say it's a sin, and it's a
major sin.
It's not an act of disbelief.
So when a person commits it, their iman
is so weak that had their iman been
strong, they would not commit it.
So because of the weakness of iman, they
commit that.
And if they after that act, if they
come back to Allah, and if they repent,
they can retrieve the strength of iman.
But it is only because iman was so
weak that they committed that.
So that's what the Prophet ﷺ had meant.
That when he commits zina, he does not
commit it while he's a believer.
And you could say that at that moment,
he's a Muslim, but he's not a mu'min.
He's a Muslim, but he's not a mu'min.
And we mentioned the circle, the circle of
iman, and the circle of Islam.
As some people have said, he exits the
circle of iman into the circle of Islam.
The circle of iman is the circle of
people with faith, with iman.
The circle of Islam are those who have
the minimum of iman to still be Muslims,
but they are just what?
Practicing.
But the heart is not strong.
And in another illustration, that when this happens,
the iman exits, and it hangs over them
like a cloud.
And then when they repent, it comes back.
So it doesn't depart completely and fully, but
it does exit, but does not make them
disbelievers.
Yes.
So if they die while committing zina, like
any other major sin, they will die as
Muslims, but it's a bad sign.
Bad sign because they'll be resurrected among those
who have committed or will commit that sin.
So it's not a good sign for a
person to die like that, but that does
not take them out of the fold of
Islam.
There was another hand here.
If you do not go back to that
sin again.
So a person commits zina, and they repent,
and they never go back to that sin.
Does that mean that Allah had forgiven you
for that sin?
Allah knows best what Allah had decided about
that sin, but it's a good sign that
you did not go back or that person
did not go back.
Because that means that you'll be able to
overcome it.
And one of the ways that a person
is led into repentance and the repentance is
accepted is for them not to go back
to that sin.
So it's a very good sign.
But ultimately we can't judge and say Allah
definitely accepted, but we are very hopeful because
that person was able to overcome it and
not to go back to it.
So if a person really struggles to separate
himself from a sin that he's addicted such
as music, how does people around him help?
Well, by offering alternatives and by diminishing the
influence of music or anything else like that.
So you don't listen to it.
So if a person is trying to leave
something, let's say a person trying to diet,
not gonna buy fatty food into the house,
sugary food into the house, just to tempt
them.
So you assist them by following a similar
diet as theirs.
So if a person tries to stay away
from that sin, what do you do?
So you don't bring it in.
So everybody around encourages this person to stay
away from it by not participating in that
sin, offering alternatives.
So instead of music, listen to this.
What did music do to you?
Well, it relaxed me.
Well, this thing could relax you.
I used to listen to music when I'm
walking, when I'm exercising.
Listen to this instead.
It used to do this.
This could help instead.
So when you offer that and you distract
yourself, you kind of occupy yourself with better
things, you'll feel less of a need to
listen to anything that Allah عز و جل
hates.
And once you do that, you distance yourself
from it, and you break that hold that
it has on you, you'll forget about it
later on, inshallah.
It's not gonna be something as essential in
your life.
You just feel it's essential because you're simply
used to it.
The ubiquitous presence of music is not natural,
is it?
Like people before.
Before all of these phones and radios and
TVs and what have you.
Where would people get music?
You'd have to have a musician with an
instrument.
And only then.
How often could you have this?
That's occasional.
On special occasions only.
But before that, there would be no music
around you.
So people did not live with that much
music all the time.
So you understand there's really something artificial and
unnatural about it.
So if you distance yourself from it, you'll
find that it's actually fine.
It's natural, inshallah.
So I mean, just assist and offer alternatives
and don't engage in that thing that this
person is trying to quit.
How can someone whose spouse committed zina overcome
that?
That's very, very difficult.
Because they need to establish trust, they need
to establish that person needs to repent.
It's a very difficult condition.
Anyone who has to go through this, may
Allah Azza wa Jal help them.
It takes a lot.
So first we say always dua.
Dua.
And the person has to be very patient
and push them towards repentance and assist them
in that repentance.
And know that it is weakness and that
if they are able to continue with that
union, with that marriage, that it's going to
be difficult at times, it's going to be
a struggle.
But if they want to continue, it's possible
to assist that person in repenting and coming
back to Allah Azza wa Jal.
But they need to rebuild that trust.
And he needs or she needs to assist
the spouse in strengthening their iman and not
straying back into what upsets Allah Azza wa
Jal.
It's not an easy thing.
And for that, you need a lot of
iman.
You really need a lot of iman.
And you need a lot of dua.
And you need a lot of Islamic practice.
And you may need to talk to someone
to tell you how to deal with and
how to tolerate and how to forgive.
It's possible.
It's not impossible.
But it's not, I'm going to confess, it's
not easy.
But just remember that if that person is
still worth something, and you think that there
is still something good in them, and you
could save them despite the hardship, and you
could really save them, that is in itself
jihad.
That in itself jihad.
So, if we can be kind to a
person, to a stranger that you know, they
have fallen, and we want to pull them
back, and that in itself could be extreme
kindness and extreme help, and will bring extreme
pleasure of Allah Azza wa Jal because we'll
be able to extricate them from sin into
Allah's obedience.
If we could do this to a stranger,
we should try to do this to those
or with those who are around us.
I'm not saying that it's easy, but if
possible, that could be one of the great
things that a person does in their life.
Possible.
You're saying that if a person forgives it,
so you're saying if a person's wife, she
commits zina, and she becomes pregnant because of
it, and he adopts that child, and he
takes care of it, then it is of
the greatest acts of righteousness.
Yeah, the signs of iman.
And as I'm saying, it's possible because he
had protected her honor, protected her reputation.
There was a story, right?
I mean, it's kind of related to what
you're talking about.
And that is of, I think, he was
an imam of a masjid.
I don't know when this happened or where
it happened, but a lot of people used
to see good dreams about him.
So-and-so is righteous, so-and-so
is righteous, so-and-so is righteous.
So, what is his story?
They said that he married a woman, right?
Never met her.
I mean, hardly met her, but he married
this woman.
On the night of the wedding, right, he
found her to be pregnant, right?
He found her to be pregnant.
And what he did is that he didn't
do anything, like he didn't divorce her.
He waited until she delivered the child.
Then he took that child and he put
it at the door of the masjid.
And he went back.
And he's the imam, and he went back
home.
And so he went to the salah as
usual, going to the imam, and there was
just some noise.
A person left a newly born child at
the masjid.
So he took him and he adopted him,
right?
And he brought him back to his mother.
And he kept her, right?
So they say that, just to confirm what
you're saying, because of that, that is an
extreme act of righteousness because despite the desire
to disgrace her and disown her and kick
her out, he protected her and protected her
honor and protected the child and he brought
it back to her.
And he did not attribute the child to
himself.
And that's what he did, which was smart.
He didn't say, this is my child.
No.
It's a child that I adopted.
So it does take a lot from a
person to be so patient until the other
is reformed.
And to be so patient with them, even
if they err and they slip a little
bit, and to be patient with your doubts.
Because what that person is asking is, how
can I ever trust even that person?
But you always have doubts, and you always
have whispers.
But if you are patient and you can
struggle, and you can overcome that, that is
jihad.
So if a person does that, yeah, that's
the great sign of honor.
Right?
And preserving people's reputation and protecting them.
Good?
Exactly.
Okay.
Anyone else has anything else?
No?
Good, Inshallah.
Subhanak Allah wa bihamdik.
Ashhadu an la ilaha illa anta astaghfiru wa
atubu ilayk.
Alhamdulillah rabbil alameen.
Assalamu alaikum wa rahmatullahi wa barakatuh.