Ali Albarghouthi – The Disease and the Cure #51 How Can We Avoid a Sinful Death

AI: Summary ©
The transcript describes a disturbing story of a woman who lost her life and lost her mind after a partner killed her. The woman describes a woman who lost her mind and eventually left her job, leading to regret and negative behavior. The segment also touches on the negative impact of shaytan and the importance of avoiding fitna.
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 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 and thank You for
Your good worship.
Last we met, we were talking about zina,
if you remember.
And the end of this particular section, Ibn
Qayyim talks about whether the repentance of someone,
in particular he who commits the actions of
the people of Lut, peace be upon him,
would he have and can he repent or
not.
So this section I just want to skip
over and return to later inshallah.
So when he starts talking about the sin
of the people of Lut, I'll bring it
back.
But I'll skip over it for now and
move on to the next section.
Where Ibn Qayyim is talking about the good
end and the bad end.
And how he arrives at it is connected
to the issue of tawbah, meaning he is
going to say that if a person truly
repents, Allah Azza wa Jal will accept his
repentance and reform him and lead him into
Jannah.
But a lot of people, they fail to
repent.
They fail to abandon their sins.
And so these sins, they catch up with
them at the most vulnerable and weakest of
moments.
So this is how he arrives at that
discussion of the good and the bad end.
So he said, if you look at the
condition and situation of a lot of people
who pass away, a lot of people who
die, you'll find that there is a blockage
between them and the good end.
That there is something that prevents them from
attaining that good end.
He says, as a punishment for their bad
deeds.
So they are dying, you want to have
a good end, meaning die in a righteous
way.
Say something righteous before you die.
Or do something righteous before you die.
He says, there is something that stops them
from reaching that stage.
What is it?
He is saying past sins.
Then he said, So he is quoting someone,
another scholar.
And he is an Andalusian scholar.
And his book is Al-Aqiba.
So he said, this is Al-Ishbili he
is saying.
He says, know that a bad end, a
bad death, may Allah protect us from it,
has causes and gateways and doors that lead
to it.
So he is going to tell you what
leads to it.
He says, its greatest causes are obsession with
the dunya.
Over-preoccupation with the dunya.
And turning away from the akhira.
And to be bold and audacious when it
comes to the sins of Allah and His
prohibitions.
Meaning he commits them without thought.
He commits them without compunction, without regret, without
sorrow, without repentance.
And maybe a person would be overwhelmed by
a particular sin.
And a particular turning away from Allah.
And a portion of being bold against Allah.
So these things will overtake his heart.
Will control his heart.
And will kidnap his mind.
And extinguish his light.
And engulf him.
Or engulf his heart, engulf his mind, engulf
his senses.
So no reminder, no admonition would help.
So when death arrives at that stage, when
he is so distant.
So he would hear the call from a
distant location.
Meaning he would hear the call of death.
Or the call of repentance.
Or the call of remembering Allah Azza wa
Jal.
From a very distant location.
Meaning the call is faint and weak.
Why is it faint and weak?
Because he is already far.
He is totally somewhere else.
So enmeshed in the dunya.
Only cares about it.
Away from the akhira.
Drowning in sin.
So he is not ready to hear that
call.
He is not interested in it.
So when the moment of death arrives.
And he hears repent.
Say la ilaha illallah.
Ask Allah for forgiveness.
These things are so weak.
That they don't register.
Just like if you were to go.
And tell one of us.
Who is at this moment is sinful.
Repent.
Does it register?
Pray.
Does it register?
Does he respond?
So the call is so distant from where
he is.
That it doesn't really change anything in him.
So he says in the same way.
When that call is so weak.
It does not affect him at that moment
of death.
So he continues to do.
What he used to do.
He says so he does not understand.
What the call is.
He does not understand.
What he wants from him.
Even if he keeps repeating and repeating.
Do this and do this.
Or don't do that.
He is in a very different location.
Than the one calling him to Allah.
Then he will now tell you.
Few stories.
And stories on the one hand are interesting.
Because these are.
The fulfillment of whatever.
Allah and his prophet.
Whatever the scholars are talking about.
Here is this in theory.
But here is what happens.
So they are powerful in that sense.
And they stay with you because of it.
Because here is again a clear example.
Demonstration.
Fulfillment of it.
It is said that.
One of the men of Al Nasir.
Al Nasir was a leader.
Like a king or a prince.
So he had dominion.
He had power.
So one of his men.
When he says one of his men.
It means either one of the people in
his court.
Or one of his soldiers.
Maybe soldiers.
He is about to die.
So his son would tell him.
Say La ilaha illallah.
So what he would say is.
Al Nasir Mawlai.
Al Nasir is my master.
Al Nasir is my king.
Al Nasir is my prince.
So he is saying Al Nasir Mawlai.
So he tells him.
Say La ilaha illallah.
He continues to say this.
Then he lost consciousness.
When he woke up.
He again would say.
Al Nasir is my master.
And he continued to say this.
Whenever they tell him.
Say La ilaha illallah.
He would say Al Nasir Mawlai.
Then he said to his son.
He says so and so.
He is talking to him.
He says.
Al Nasir will only recognize you.
Through your sword.
What does that mean?
Through your excellence.
Through killing people or listening to him.
Then he will know you.
Then you will be extinguished.
Then he will honor you.
This is how you gain favor with him.
And then there is death.
Then he died.
So here.
That's an example.
Of a person who served another.
That at the moment of death.
When he was told.
Say La ilaha illallah.
His loyalty to that person.
Or obsession.
To be loyal.
To gain his favor.
Overcame him.
And he couldn't say La ilaha illallah.
Qala Abdul Haq.
It's Abdul Haq again.
The same scholar.
And another was told.
Again before his death.
Say La ilaha illallah.
He would say instead.
This particular house.
Fix this and that in it.
This particular garden.
Fix this and that in it.
And that's what he said.
And this is how he died.
Now notice with these things.
Are these things.
In themselves.
Visibly sinful.
Like if a person fixes homes.
And fixes lands.
Is that a sin?
It's not a sin.
It's not a visible sin.
But when does it become an obstacle?
When it is what?
The obsession.
When it is the thing that you care
about more than anything else.
Then it becomes an obstacle between you and
Allah.
So the things that you will hear.
Not all of them are sinful.
Some of them are actual sins.
Some of them do become sins because you
exaggerate your attachment to them.
Until they dominate and they become greater than
Allah.
And the dunya becomes greater than the hereafter.
Then yeah, that is a problem.
So you have to watch out for both
of these things.
The things that are visibly, clearly.
Everyone would know that that is a sin.
And the things that attach to you and
you attach to them in a sinful way.
Until they become dominant.
More important than Allah Azawajal.
Another man.
When he was about to die.
He was told, Say la ilaha illallah.
He would say in Persian.
Meaning 10 with 11.
So either something that has to do with
business or math.
Something like that.
Or a play of some sort.
But that is his obsession.
Alright.
So if that's the thing that he cares
about the most.
When it's time to die.
The thing that you care about the most
is the thing that you are going to
remember.
Alright.
So you will see for instance if a
person lived their life worried about his kids.
Before his death what does he say or
what does she say?
Take care of my kids.
Make sure that so and so is taken
care of.
Not that this is bad.
I'm just giving that as an example of
whatever you care about floats to the top.
It has to.
So if you care about then your house
and renovations in it or a business and
how to succeed or how to enrich yourself
or you play video games and that's your
obsession day and night.
When it is the moment for you to
remember Allah azawajal.
Well you weren't remembering Allah before were you?
The only thing that you cared about are
these things.
So when someone tries to say la ilaha
illallah.
It is so foreign.
That's nothing that really comes natural to you.
But rather what would come natural to you?
The thing that would you do the most.
Care about the most.
Talk about the most then it comes.
وخيل لآخر قل لا إله إلا الله فجعل
يقول أين الطريق إلى حمام منجاب Is another
was asked say la ilaha illallah.
So he continued to say where is the
path to the hammam of Minjab.
Minjab is a city and it's probably in
Persia, in Iran والله أعلم حمام, what is
hammam?
Not exactly washroom bathhouse, right?
So you know the Turkish bathhouse or the
Moroccan bathhouse.
That's what hammam is.
That's where actually it comes from.
Right?
So the hammam comes because there is hot
water in it.
So if a person is sick with fever,
what do we call it?
حُمَّ Because it's hot, right?
Or the water that is very hot, we
call it حَمِيم as it's called in the
Quran.
So why is it called hammam?
It has nothing to do with the toilet
or washroom.
Why is it called hammam?
Because there is what in it?
Hot water.
It was hot water.
So he says, where is the path to
the bathhouse of Minjab?
So this is a man who whenever they
would tell him this, that's his answer.
There is a story that Ibn Al-Qayyim
tells.
It's a famous story that you find it
in different books.
Now did it happen exactly as it is
narrated here or not?
It doesn't really matter.
I'll share with you the story.
It doesn't really matter.
What matters really ultimately is that a person
has failed to say لا إله إلا الله
because of an obsession.
So the story goes and again it's a
bit disturbing to kind of can share that.
A person was once standing and a woman
passes by and she's looking for the bathhouse.
And she got tired looking for it.
So she asks him, where is hammam of
Minjab?
Where is the bathhouse of this city?
So she is beautiful, he is tempted.
So he says from here.
And he volunteers to guide her.
But instead of guiding her to that place,
he guides her to his house.
And then he leads her inside, locks the
door and he says, you know, man I
have my way with you.
She was smart enough, wise enough to say,
well she pretended as if she's in agreement,
she's in.
But instead, you know, by doing it like
this, we need some food, we need some
water, we need this and that.
Why didn't you go ahead and buy it?
He, the stupid man that he is, but
alhamdulillah that he did, left to get all
of that.
She slipped out.
He came back hopeful with all this food
and all the water and all the drinks
and whatever that yes, we're going to have
a great time.
He didn't find her over there.
So he kept looking for her.
Right?
Where did she go?
Where did she go?
Where did she go?
And he had this verse of poetry.
يَا رُبَّ قَائِلَةٍ يَوْمًا وَقَدْ تَعِبَتْ كَيْفَ الطَّرِيقُ
إِلَى حَمَّامِ مِنْ جَابِي؟
She was once tired and she had asked,
how do I reach the bathhouse of Minjab?
And he kept looking for her and he
was enchanted.
His mind was stolen.
Still, he's he has his mind, but he
was enchanted with her to the extent that
before his death that's the only thing he
could say.
So as a repayment for that sin, which
he did not repent from, he failed to
say, لا إله إلا الله before his death.
And he brings here Sufyan al-Thawri رحمه
الله as an example of a scholar who
understood the importance of that good end or
bad end.
He said, Sufyan al-Thawri, one of those
nights, cried and continued to cry till the
morning.
Sufyan al-Thawri before all of his worship,
all of his knowledge, he cried and continued
to cry till the morning.
فلما أصبح in the morning he was asked,
you're crying this much out of fear of
sin?
I mean, you're so terrified of sin that
you're crying so much?
So he picked up a straw from the
ground and he said, my sins or sins
in general are less in my eyes than
this straw.
What I fear is the bad ending.
Are less in my eyes than this small
straw.
But what I fear is what?
A bad ending.
Now Ibn al-Qayyim says, وَهَذَا مِنْ أَعْظَمِ
الْفِقْحِ And this is of the greatest fiqh,
a deep understanding, a wise understanding of the
sharia, that a person would be afraid that
his sins will let him down when he's
about to die.
So it would stop him from reaching that
good end.
And if you think about it, you'll understand
why Ibn Thawri was crying.
If we're just talking about sins, as terrifying
as sins are, you could say to yourself
what?
You could say, Allah could forgive them.
You say, I could do good things and
that will erase them, maybe.
So you could have that hope.
But what was he afraid of?
He says, I'm afraid of that these sins
will persist.
And now at the moment of death, when
I am my weakest, I will be let
down.
I will not be able to survive the
test of death.
So I will not have a good end.
See, in our lives we're always tested.
So when you're confronted with a sin, if
you have enough iman, you'll triumph over that
sin.
So shaitan is presenting you with a proposal,
do this bad thing.
If you have enough iman, you'll triumph.
If you don't have enough iman, what will
happen?
You'll fail.
You'll commit that sin.
Death is also a test.
And it is the strongest and the hardest
of tests.
So when you're confronted with that test of
death, if you don't have enough iman, you'll
not be able to triumph, just like with
that sin.
If you have enough iman, you'll triumph by
the will of Allah Azzawajal.
So if you're weak, you can't triumph.
If you're strong, you will triumph.
So if you fail with sin, what makes
you think that you are safe when it
comes to death?
And death is harder or easier than just
a small sin here and there.
Death is the end of your life.
The exit of your soul.
The complete unknown.
Agony in body.
Agony in spirit.
So all of this, will your sins let
you still have iman?
Or will you reject it?
Will you abandon it?
Will your sin overtake you?
Or will your sin be weak enough and
you're strong enough to be able to say
la ilaha illallah for you to be able
to do a good thing just before your
death?
So this is what they're afraid of.
Your sin catching up with you, overcoming you,
when you are the weakest and when you
need your iman the most.
وَقَدْ ذَكَرَ الْإِمَامُ أَحْمَدُ He says, Imam Ahmed,
I forgot to say this.
When we go to the bath house, حَمَّم
مِنْ جَبْ Women in general are not supposed
to visit the bath house.
There's a hadith in the Prophet ﷺ where
he said that a man who believes in
Allah in the last day should not let
his wife visit a bath house.
حَمَّم And another where when Aisha رضي الله
عنها met some women who came from Homs
in Ash-Sham.
So she said, لَعَلَّ كُنَّ لَا تِيَتْ خُلْنَا
الْحَمَّمَاتِ Are you among those who enter the
bath houses?
Indeed I hear the Prophet ﷺ that any
woman who takes off her clothes and other
than her husband's home has broken the seal
that is between her and Allah عز و
جل.
Or the protection that is between her and
Allah عز و جل.
So of course a woman who goes to
a bath house has to strip.
And that is not safe.
And even a male who is going to
go to a bath house you have to
go with an izar.
A sarum.
Or a lower garment.
So you don't expose your nakedness.
It's not an open invitation.
It's just a bath house.
Do whatever you want there.
So no, if you're going to go there
or you're going to go to a place,
you can't have * in that place.
Including yourself.
So that's the condition for the hammam.
So I decided just to mention it before
we move on.
قَدْ ذَكَرَ الْإِمَامُ أَحْمَدُ He says Imam Ahmad
mentioned from Abu Darda that when he was
about to die, جَعَلَ يُغْمَى عَلَيْهِ ثُمَّ يَفِيقِ
He would lose consciousness and then wake up
and say, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لُمْ يُؤْمِنُ
بِهِ أَوَّلَ مَرَّةً He says, and we will
turn their hearts and their eyes away as
they did not believe in it the first
day.
And we will leave them في طغيانهم drowning
in their rebellion.
So here is that thing that Abu Darda
was saying and was afraid of.
That we will turn their eyes away and
hearts away from the truth because they did
not believe in it to begin with.
So when they see and this is about
the disbelievers that is, when the disbeliever receives
the message first and they understand it and
they stubbornly reject it and that there is
a seal on their hearts, then the next
time it comes their heart will not be
able to accept because Allah will turn them
away.
Why?
As a punishment for that first offense of
theirs that they rejected the truth now they
can't even get to it even if they
wanted.
They don't but even if they wanted.
So there is that connection here that he
is talking about رحمه الله which is what?
That you could be turned away from a
good end simply because of your past sins.
It's because of this the Salaf were afraid
of sins that will be a barrier a
hijab, a curtain between them and a good
end قال and he said this is still
Abdul Haq قال وعلم and know that سوء
الخاتمة the bad end, may Allah protect us
all from it will not be for someone
who is upright externally and internally this was
not heard and was not known to be
the case.
والحمد لله So this is an assurance from
Abdul Haq رحمه الله which is what?
Who will suffer that bad end?
So he is saying as far as we
know, as far as we have seen, if
a person is upright, is righteous externally and
internally he is safe from it it doesn't
affect him and in fact this is what
you would expect and hope from Allah عز
و جل right?
What do you expect from Allah?
Whom Allah is just and merciful that if
a person is good on the inside and
good on the outside, do you expect that
all before their death they'll leave their faith?
Or Allah عز و جل will abandon them?
Or their sins will have the upper hand?
He says no, that's not possible So we
believe that's the case because that's what we
know about Allah عز و جل but he
also says practically we've never seen this to
be the case وَإِنَّمَا تَكُونُ لِمَنْ لَهُ فَسَادٌ
فِي الْأَصْلِ But it happens to those who
have corruption to begin with, that there is
already a corruption, an insistence upon the major
sins and boldness in committing great crimes فَرُبَّمَا
غَلَبَ ذَلِكَ عَلَيْهِ This dominates him حَتَّى يَنْزِلَ
بِهِ الْمَوْتُ قَبْلَ التَّوْبَةُ So this sin dominates
him and then death arrives before he repents
so it takes him before he had fixed
what's on the inside before he had repented
and the Shaytan overtakes him and kidnaps him
at that moment of frightfulness at that frightful
moment he takes him وَالْعِيَاذُ بِاللَّهِ So you
understand here to whom does this happen he
says there is something there's a corruption if
you're good inside and outside then بِإِذْنِ اللَّهِ
عَزُوَجَلِ you are safe but if you're not
good on the inside or you pretend to
be good but you're insisting on committing major
sins and you hide it and you're not
struggling with it you're not trying to overcome
it you're not pleading with Allah عَزُوَجَلِ and
you're trying to your best that's not what
you're doing, you're content with that you're happy
with it, you're hiding it and it's repetitive
and it's normal so you look one way
but you behave privately a different way you
look to people one way but privately you're
very different so he says if there is
that type of corruption and insistence upon major
sins and repetition of that sin until it's
accepted and you have not rushed to repent
then it is always a possibility that when
you're about to die that sin will come
up the shaytan will come in and the
shaytan will be able to kidnap you at
that moment and seal or put a seal
between you and saying لا إله إلا الله
between do and doing righteousness and you'll end
up with a bad end that's what happens
and this is how it happens قَالَ وَيُرْوَى
again a couple of stories قَالَ وَيُرْوَى أَنَّهُ
كَانَ بِمِصْرَ رَجُلًا وَيَلْزَمُ مَسْجِدًا لِلْأَذَانِ وَالصَّلَةِ it
is said that there was in Egypt a
man who was resident in the masjid for
adhan and salah وَعَلَيْهِ بَهَاءُ الطَّاعَةِ وَأَنْوَارُ الْعِبَادَةِ
and you could clean from him you could
see from him the beauty and the light
of obedience and ibadah right so this is
good for next time if anybody tells you
mashallah you look glowing with iman if anybody
tells you that and you really take that
to heart and you say mashallah I am
that person so he is saying about this
person he is a resident in the masjid
for adhan and for salah and when you
look at him you see a reflection of
that noor of iman or the noor of
ibadah but there is something missing قَالَ فَرَقِيَ
يَوْمًا he was on the minaret one of
those days as it was its habit for
adhan and under the minaret or beneath it
where he could see look inside there is
a house for a christian family he looked
inside one of those days and he said
he saw the daughter of the owner of
that house and he was enchanted immediately he
was in love immediately he lost his mind
immediately what I say lost his mind it
didn't go insane right otherwise he would be
excused but in a sense he lost all
sense so he left the adhan climbed down
came into that house and he said so
she was surprised when he came in like
that he said who are you what do
you want he said I want you she
said why he said indeed you have stolen
my mind and captured my heart I want
you and you wonder here what did he
want exactly did he just want to commit
zina with her or did he want to
marry her she is the one who had
to say I will never do anything wrong
she is the one who had to say
I will never do anything wrong anything suspicious
he said I will marry you she said
you are muslim I am christian my father
will never give me to you he says
fine I will be christian she said ok
if you do this then I will be
married to you so he accepted christianity right
there and then so he would marry her
and he stayed with them in the house
same day he wanted something from the roof
he went up to the roof he slipped
he fell and he died he died he
didn't get her and he lost his religion
now you think about it a person who
is in the masjid every single day right
and he is worshipping Allah and he is
the one who is calling adhan he is
the one who is inviting everybody to the
salah but something was missing wasn't it something
was missing on the inside so two things
don't just simply be deceived by the outside
especially when it comes to you because you
know you so what was on the inside
for him that as soon as he saw
her he said I want you and as
soon as she said you have to be
christian he said yes he didn't say let
me give her dawah let me maybe try
to convert her to islam he said I
want you and it doesn't matter what I
have I will trade it all for you
what was missing from his heart from his
iman from his practice from his love to
Allah azawajal what was that inside that was
empty that he was willing as some of
us and maybe sometimes a lot of times
it's ni'mah from Allah azawajal the only thing
that is stopping us from committing a particular
sin is our inability to commit that sin
remember when we talked about from Allah's protection
is your inability to find something right you
look at those all those rich people and
you see who look how wicked look how
terrible look if Allah were to give you
that money how would you behave right how
would you behave as some of the zuhad
or some of the scholars have said Umar
ibn Abdulaziz is better than me he says
he has the dunya and he rejected it
I don't have it you know what you
understand when you are the khalifa and you
can have everything and you say no to
it like somebody tells you here is 10
million dollars what would you do with it
and you say none I don't want to
do anything wrong with that versus somebody who
is just dreaming he says as long as
he is poor or you know modest living
he is fine he is a good person
but if you were to give him 10
million dollars all restraints are removed I'll do
everything that everybody else does I'll live because
I never had the chance to live so
maybe in that person's heart was wet okay
I'm here I'm fine as long as I'm
here but I wish I could do other
things I wish I could get a woman
like that I wish I could commit zina
I wish I could go out and travel
and commit this haram I wish I could
do this and it's all simmering on the
inside it's there and the person does not
detect it or if he is aware of
it does not treat it but it's there
until you have the opportunity and when you
have the opportunity I'll say I'll sell everything
for this so this probably explains why he
was so eager because there was an emptiness
right and it's not detectable if a person
just looks at you from the outside so
this is left to what left to you
and to your dua that Allah azawajal cleanse
me purify my heart if there is something
missing show me if I love a sin
take that love away from me so I
don't collapse at the first invite of that
sin و يروى أن رجلا عشق شخصا and
you'll see that Ibn Qayyim rahimahullah that will
even become clearer as we move into the
next section Ibn Qayyim rahimahullah is explicit right
if there is this sin if this happened
he'll just tell you because if he shares
that with you it means that a lot
of other people may find it useful none
less afflicted by exactly the same thing but
something similar to it right but at least
you know that this happened and what to
do with it قال و يروى أن رجلا
عشق شخصا and it is said that a
man fell in love with another mean another
man right and his name is Aslam and
he was so obsessed with it with him
and he loved him so much right until
he fell ill and he was bed ridden
because of it now I don't know if
we have a lot of examples today of
anyone who loves another so much that they
are bed ridden ok I don't know do
you guys know of examples like that but
at least right at least in the past
some people would feel like that so I
don't know if this still happens or we
have changed الله أعلم anyway so he got
bed ridden because of it so sick because
of it and that person did not want
to see him did not want to have
anything to do with him فلم تزل الوسائط
يمشون بينه ما حتى وعده بأن يعوده so
mediators who felt sorry for this person he
was so sick so terribly ill and so
they tried to mediate at least just see
him at least just talk to him right
maybe that will alleviate some of his pain
some of his sickness maybe at least this
nothing more so they said he's gonna visit
you so when that person knew that he
actually is gonna come and visit him he
was so elated he was so happy and
he kept waiting for him and the one
mediator who was supposed to bring him he
said I escorted him but while he's on
his way he stopped and he said إِنَّهُ
ذَكَرَنِي وَفَرَّحَبِي وَبَرَّحَبِي he mentioned me and he
kind of disgraced me and shamed me and
made this public and it's not supposed to
and I will not put myself in a
suspicious location or be with a suspicious person
I don't want to be accused of anything
that is haram so I'm not gonna leave
and I'm not gonna go and see him
so when the other person heard that that
he's actually not gonna see him he became
more ill than before and you could see
on his face the signs of death he
was approaching death فَجَعَلَ يَقُولُ فِي تِلْكَ الْحَالِ
he said two verses of poetry before his
death قَالَ يَأَسْلَمُ يَا رَاحَةَ الْعَلِيلِ he says
يَأَسْلَمُ who is comfort of the sick and
a cure of one who is sickly and
thin now listen to this because you understand
how love sometimes could be shirk he says
رِضَاكَ your happiness or your satisfaction with me
is closer to my heart than the mercy
of Allah he says your happiness with me
your satisfaction your love is dearer to me
than the mercy of الخالق الجليل of Allah
the creator so the person next to him
he says يَا فُلَانِ اتَّقِ اللَّهِ what are
you saying قَالَ كَتْكَانِ he says as you
hear meaning I am I am as this
is what I feel قَالَ فَقُمْتُ عَنْهُ I
stood up when I reached the door he
passed away that's the last thing that he
had said so is this a good end
yeah absolutely not because this statement of his
is a statement of disbelief when you love
someone so much and Ibn Khayyam is going
to talk about عِشْق and how it reaches
those levels but when you love someone so
much you attach so much it doesn't matter
another man another man or another woman or
this dunya when you attach so much that
it matters to you more than Allah عَزَّ
وَجَلَّ and then it becomes your true destination
and that becomes your true God so you
will be failed if that happens so this
is what Ibn Khayyam has and next week
we will go into talking about the sin
of the people of Lut and then we'll
talk about inshallah the repentance repentance from the
sin of the people of Lut so let
me know inshallah if you have anything any
questions yeah go ahead نعم
so the brother is asking if the hammam
is prohibited is it the same thing for
massage places if the massage place is untrustworthy
if the massage place is a place where
they have to take off their clothes if
it's suspect then definitely if a massage can
be done well she has her clothes on
chiropractor let's say you go to a chiropractor
it's a female chiropractor and they can just
flex and stretch and the body is not
exposed is it if a massage that she
has to strip and it's very likely close
to the condition of a bath house especially
that these places may or may not be
secure that you never know who's there and
you never know who's watching you never know
if there's something someone recording or not so
it's best especially if a person does not
need it it's best that a person does
not go there نعم so what are the
conditions of tawbah so a person has to
regret what they have done and decide never
to go back to it and compensate a
person if that person is involved so you
regret it and you say I'm not going
to go back to it you ask Allah
for forgiveness from it and you do certain
acts so kind of balance the bad that
has been done so salah is one like
salatul tawbah or sadaqah or any good deed
to balance the bad that had been done
and if you have wronged someone to make
it up for them so
نعم نعم
so I mean even if you don't go
out on a trip even if you're just
out and about in the city and a
woman would need to use the washroom that
wallahualam is not included in the prohibition because
there's a need there's a special need for
it whereas the hammam there is no need
for it right or the masaj right there
is no need for it but that there
is a particular need for it so even
if you were to travel as you said
and go on a picnic out of the
city on the outskirts of the city and
because of the sheen you need to use
the washroom there's no restrictions there inshallah so
the brother is asking what about those who
are struggling with sin so sometimes he wins
sometimes he loses then what if on one
of those occasions when he's about to lose
or he loses to that sin and he
dies right would when the end is near
would Allah azawajal hold him accountable for that
end for that last act or for the
fact that he was struggling and he was
trying to do good and sometimes he actually
would win and do good so we say
in general wallahualam that if a person is
struggling and by the way who is not
right everybody is struggling with one sin or
another so if a person is struggling with
a sin now what do we mean by
struggling with a sin he hates it so
remember that when I was talking about it
and I said what are the what is
problematic with a sin is a sin that
you have grown accustomed to and you are
happy with or contented with or it's part
of your life it's a normal part of
your life so it's you're not fighting with
it you're not trying to dislodge it from
your routine from your life no this is
it and maybe you even embrace it and
maybe you even are happy with it that's
the type of sin that we're really talking
about but a sin that has embedded itself
into your life but you are unhappy with
it and you're fighting with it and you're
trying to and sometimes as you said you
win and sometimes you lose and that is
the mark of a believer that he's always
struggling and sometimes he will win and sometimes
he will lose if a person is struggling
like that then as we said before this
is jihad this is a state of jihad
and as in a physical actual jihad some
battles will be lost right and some men
will be lost and other battles will be
won so as long as that is the
case then that person was excluded from what
we're talking about he's excluded from what we're
talking about and it's not likely that that
person will die in a state where the
last thing that he has done is a
bad thing no because he's not happy with
it, he's fighting and he's asking Allah azawajal
it's likely that the last thing that he
will do will be something that is pleasing
to Allah azawajal because Allah knows in his
heart he hates that thing in his life
and he doesn't want it and he's trying
yet there's that element of human weakness if
that's the case he's not going to die
doing something bad he's going to do something
good dying while doing bad that's reserved for
those who have been concealing that sin so
apparently ostensibly they look fine but on the
inside they are not absolutely so that's what
we say inshallah okay so
the other is asking is there a difference
between a natural feeling of regret and something
that you force on yourself so sometimes when
you commit a sin especially that happens in
the beginning of the act or the adoption
of that sin you're naturally regretful because you've
done something like this as you get more
used to it that natural regret declines so
you want to force yourself to feel regret
so is there a difference between them obviously
the first regret is stronger because it's more
genuine and it comes from you but the
second regret is nonetheless regret because you know
that it's wrong and you're trying to remind
yourself that it is wrong and to instill
in your heart that feeling of regret so
as long as you are doing it that's
part of the process of fighting that sin
because not all sins are going to be
easily you could easily get rid of them
some sins as I said they do embed
themselves into your life, into your mind, into
your routine so of course you're not going
to be as repulsed as other sins that
are totally new and you're not even being
attracted to them, so to that you need
to enforce that regret and when you do
it could turn again into a natural regret
or natural repulsion but it needs time so
yes they are different but both of them
are essential so whether you find it within
yourself that it is wrong or you force
yourself to feel it, both are important and
by the way if you force yourself to
feel it enough times it becomes natural but
you just have to remind yourself of why
it is so wrong, so something like zina
let's say even though a person on one
side is attracted to an act like this,
but if you remind yourself of all the
impurities and contamination, internal and internal, all of
the sins, all of the repercussions of it
why Allah hates it, and you think about
who does zina, and what type of person
is he, how Allah looks at them you'll
start to actually be disgusted by it even
though part of you likes it so if
you force yourself like that, psychologically mentally and
iman wise that forcing turns it into something
more natural, what makes
kibr so dangerous because kibr is dangerous because
it leads let's say mainly to two things
when the prophet sallallahu alayhi wa sallam said
batrul haqqi wa ghamtul nas rejection of the
truth and belittling people it leads to two
things rejection of the truth and belittling of
people that's why it's dangerous because when it
comes to the truth you'll reject it because
of kibr so all of the sharia becomes
beneath a person so he doesn't follow it,
or he follows what he likes anything else
that he does not like is beneath him,
so he rejects the truth so that's on
it's own extremely dangerous ghamtul nas, belittling people
again everybody around you is less than you
so if you think about people like that
think about what you will do to them
how you will treat them from simply being
rude and unkind all the way to killing
a person because he is less than you
that's why it's so dangerous what else did
you ask?
how does it develop?
it develops when a person thinks that he
is better than another because of what they
have what they have earned that's how so
if a person does not have money but
he has money he starts thinking that he
is better than other people because of the
money that he has or because of his
degree or because of his position so whenever
you gain things in life when you don't
have anything you can still be arrogant even
if you have nothing you can be poor
and still be arrogant thinking that you are
better than anybody else it's just that you
are not fortunate enough like anybody else were
you to be fortunate you would be better
than the best people you can still be
arrogant but typically it's when you have things
and these things kind of feed that arrogance
and you think that you are better than
others because of these things but you need
to medicate yourself you need to understand that
things are not you and Allah has given
you but has also given other people you
are not the only person who is rich
you are not the only person who is
smart you are not the only person who
is talented other people have talents as well
and as you also have skills you have
deficiencies so you have to be aware of
your own deficiencies shortcomings so when you look
at these things then you will be able
inshallah to treat it and of course if
you simply read the Qur'an with understanding
and read the Sunnah with understanding you will
find that on multiple ways and in multiple
places and in multiple ways they will treat
it even if you are not aware that
they are doing that so
the brother is asking we talked about unconscious
or subconscious obsessions where a person would not
be aware of what he is attracted to
until it actually he is presented with those
opportunities and then he finds out that he
is capable so it says how do you
know that you are attracted to these things
you could ask yourself first of all am
I attracted to sin like am I pleased
with it, am I happy with it do
I admire it, do I admire the people
who do it so if you find yourself
for instance you admire, let's take an example
entertainers and you admire athletes and you admire
their lifestyle even though you go to the
masjid, you pray but you admire that lifestyle
you are impressed by it what does that
say about your values and what does that
say about what you would want for yourself
because that's attractive and you see yourself following
their news and interested in what they have
done and interested in their last escapades and
their last foray into this and that and
purchase and transfer so if you are that
interested it means that part of you is
there part of you is living that life
through them, so if someone were to actually
offer you the opportunity and say would you
want to be one of them that part
of you that is attracted to it that
keeps following it would say what yes and
then you could see that in yourself based
on how you spend your time what you
think about so what I am saying is
you are not conscious of it, you are
not conscious of it because you haven't thought
about it but if you just simply examine
what you think about, what you are interested
in what makes you happy and what makes
you sad and how you spend your time
and how you would say if I had
an opportunity how would I live differently if
you would say that path that would tell
you what you are attracted to and what
you would do if you had the opportunity
and ultimately if a person is unaware of
these things he asks Allah for them if
I am attracted to sin if I am
attracted to it but I am unaware of
it take that attraction away from me if
I am tested if there is a fitna,
protect me from the fitna that is why
we pray to Allah that he protects us
from the fitna because some of these fitna
are so strong that you do not know
if your iman is strong enough to be
able to survive that is why we ask
Allah for it so you ask Allah for
it so inspection and then dua the
best amsari what?
like as a remedy right?
yeah as a remedy do you think that
as a remedy like saying istighfar the whole
day is a good way to overcome the
sins that we have done and the attraction
to that sin definitely anything that keeps you
connected to Allah azawajal istighfar is very effective
because it removes those sins and if it
removes those sins hopefully it also removes attachment
to them so when there is distance between
you and a sin you will find that
it has less of a hold on you
just because there is distance you forget so
any one of you and there is always
perils to to life, to sin and other
aspects of your life if you want to
stay away from let's say you are on
a diet and you want to stay away
from bad food right?
your diet is not going to be successful
if the food is always around you but
if you are distant from it you are
not going to think about it and if
you stop thinking about it for a while
it is not going to be as attractive
right?
but if every time you are living under
like next to a bakery let's say and
every time you come back home you smell
whatever they have baked that would be incredibly
hard for you to maintain a diet right?
away from whatever they are selling but if
you move away from it you are not
going to think about their product so the
same thing with sin if you just stay
away from it because you think I can't
live without it there are a lot of
things that we say how can I live
without it right?
because it is part of my life it
is part of society it is part of
how I grew up but it is just
it is not natural it is artificial somebody
put it there if you just move away
from it it is done if you move
away from it it is done and what
will help you is putting more of Allah
azza wa jal into your life that will
give you strength and distance from that sin
and then energy to stay you know to
it the next time shaytan comes and says
well how about that okay let's go back
to that he is saying no I have
an alternative and then once you brush it
aside it will be done yeah no
so if there is a call if you
feel a call on the inside to do
something haram it is typically typically your nafs
and the shaytan because then your nafs will
gravitate towards some wrong things as well as
some good things right some innocuous halal things
you know no one cares about they can
do whatever you want but also will gravitate
towards haram things if it goes towards haram
things it is guaranteed that the shaytan is
right next to it because he will always
invest in that opportunity of let me push
him towards things that he wants and they
are haram he is not going to push
you towards haram that you don't like that
is a later stage if he convinces you
to transition from this haram into another type
of haram he will do that but that
involves changing your fitrah loving for instance you
know to kill people or loving the fitrah
has to change for him to convince you
that this is also good and then the
self will ask you to do this as
well but in terms of kind of natural
attractions if the self is asking you and
the nafs is asking you to do something
haram you bet that the shaytan is actually
doing the same thing he is right there
he is not going to be independent yeah
and he is not going to ask you
to do something that is haram but the
nafs is not attracted to you are not
going to listen so he is saying
istighfar does it wash away major sins or
also minor sins so scholars you know have
two opinions about major sins so some scholars
will say the only thing that can erase
a major sin is tawbah okay so istighfar
works but only with minor sins and other
scholars will say no there is enough of
it if it is sincere enough then yeah
it can go all the way into erasing
major sins as well so what we say
is to be safe if you know of
any major sin repent from it you want
to be safe right based on what both
say any major sin repent from it but
also say as much istighfar as possible because
you do not know it is not only
going to take care of the minor according
to some scholars the major as well the
least of what it does and it is
not the least but the least of what
it does if it does anything it gives
you energy the istighfar gives you energy to
say no because you have more of Allah
azawajal's fear and love in you so when
the shaitan comes you are strong enough to
say no so that protects you from future
sins minor and major so if we say
if we stress the mercy of Allah azawajal
the all encompassing mercy of Allah we say
it takes care of all sins but we
say you know what if you want to
be really really safe if you know of
a major sin that you have done repent
in particular from that sin then be in
Allah azawajal yusuf hmm
now now so the brother is
asking he says we say that the person
who is safe from a bad end the
one who is inwardly and outwardly good but
who could ever say about themselves that they
are inwardly good wouldn't a believer always say
that they are inwardly deficient yes you are
right no one can say about themselves no
never should they say about themselves I am
inwardly good I am inwardly fine I have
a great iman they are always suspicious and
that suspicion is good it's not an obsession
it's not it's not a debilitating kind of
suspicion it's an uplifting suspicion where you say
I am not sure let me do more
right just like a person who may believe
that he doesn't have enough money so he
keeps working and working and collecting more money
because he never thinks that he has enough
that's why you don't think you ever have
enough so you keep working and working and
working but you never say I've reached I'm
at that level I'm great because you never
know maybe there is like an element inside
that is hidden from you that is corrupt
and Allah hates and you don't know about
maybe you've done a lot of good things
but you think that it's good things but
a lot of it wasn't for Allah azawajal
so you never ever say I'm good on
the inside but it is for others right
who will look at you or would know
things about you or in theory because he's
talking about those who are good and bad
good on the inside and outside he's talking
theoretically so if you happen to be that
person but we don't know if you are
and you don't know if you are but
only Allah knows if you are that person
then you will escape it so then you
try to be as good on the inside
as you are on the outside Peace be
upon you so
you're saying that one of the conditions for
repentance is a person to be sincere in
his repentance so a person wants to repent
from a sin but he knows that the
following day he's not going to be strong
enough to abstain from that sin how could
that repentance be accepted or be sincere enough
so let's say first of all a person
could resolve at that moment right after the
committing of that sin is that I will
quit like I will quit it I will
do everything in my power to stop and
at that moment he may not have a
forecast of what's going to happen tomorrow necessarily
that maybe he will have enough strength but
at least if he's resolved to do everything
in his power he says that's it for
this sin never more I ask Allah for
forgiveness and I will stop at that moment
if he's honest if he's sincere that's a
repentance whether or not he returns to that
sin the very next day because of circumstances
that he could not avoid or what have
you does not interfere with the fact that
that sin or that repentance was as sincere
as he could at that moment now that's
one answer the other answer is you also
build up your repentance so you may not
have the best of repentance at this moment
but you build up towards it you build
up to a moment where your repentance is
strong enough that you actually do not return
to that sin or if you return it's
not a frequent return so you build up
so you say no I will not do
this and you ask Allah for forgiveness and
you take one or two steps towards that
solution but maybe you commit that again the
next day but then you repent again and
then you climb a little bit higher and
saying okay I'm going to try to avoid
it this way and I'm going to make
more dua and if you come back then
do it the next week but then you
also take a few extra steps and you
do more dua and your repentance grows stronger
and you grow in determination until it is
strong enough that it is bigger than that
sin and then you've reached that level, that
threshold where you okay now your repentance is
good but you built up to it so
yes it may not be the stellar repentance
that moment but it doesn't mean it doesn't
work or that it is like sincerity but
it's incomplete but you're working towards the completeness
so if you pray if you pray the
prophet said as if you prayed the whole
night the whole night in qiyam so if
you die that time yes yeah yeah yeah
if that is accepted from that person that's
what is written for him okay okay see
you next week