The Venom & The Serum #01 Infected By Sins And The Power Of Dua

So welcoming everybody officially to the venom and the serum.

This is actually

the name of a course given by Chef Amara Shoukry.

For l Muslim Institute or at Al Maghrib Institute, and I, subconsciously chose that title based on that course, while completely forgetting

that that course existed, because the naming of that course by Sheikh Ahmad was a discussion between me and him maybe 510 years ago.

And the content is somewhat the same. And it is based on

the book of emotional pain Rahima hola a book by Bill fire. May Allah have mercy on his soul called a debt with

the disease and the cure. So he didn't like the word disease in the cure. So he called it the venom in the serum to make it more

dramatically a feeling and I liked it. And I completely forgot the class existed, and that we had that conversation and I suggested it for this program. But who is it notify him first of all, let's jump there is no claim. May Allah have mercy on him is one of the standout scholars in Islamic history. He passed away in 751 751 years after the Hijrah the migration of the Prophet sallallahu alayhi wasallam so 751 and the Islamic calendar, which correlates to 1350 exactly on the Gregorian common error calendar. If million was the most notable student of Scheffel Islam, Edna Tamia, whose biography we covered a bit months prior, and he was a

master of many disciplines. He was a

an expert grammarian he actually wrote his own commentary on alphabetic numeric, which is probably the most famous manual on Arabic grammar that is taught far and wide historically. He has his own commentary written on it. He's a master theologian, he wrote the books like a saw after the masala Angie fettled. Eileen.

He's an expert of the Hanbali madhhab Hanbali Islamic law, but he is most famously known for being a master spiritualist, a expert and specialist in Islamic spirituality in test gear or the saw wolf or salute, all these three names historically have been interchangeable.

And he wrote more books than I can sort of even list out for you here and now. The most famous of them though.

The greatest of all his books. In his the entire acclaimed library is known as my dad had your cell again, it's called the ranks of the Divine seekers and 100 stations of spiritual refinement and that hamdulillah Dr. Overmyer Anjum

has begun and even the first volume has already been printed on the translation of Madonna Gisela keen worth having for anyone interested in the subject.

And his second most famous book on spirituality is the book recovering now just to bring it full circle, which is a debt with the disease and the cure.

And so this will in sha Allah be an attempt to summarize those hundreds of pages in 10 or 15 classes with Mila the objective is a deep dive into spiritual illness, the realities of sinful lifestyle and an Islamic lifestyle,

distance from the straight path in general people that are being tossed essentially, between doubts and desires away from the straight path of Allah azza wa jal in terms of their their belief and their actions, the very real risks of that, and the road to recovery. And as like an ancillary or a secondary benefit that you will automatically get you will taste and reinforce, through tasting firsthand,

real scholarship, confidence in the scholarly process and methodology that our scholars adopted because that is important as well. And to be honest, the book he never named the book had dealt with the disease in the cure. That's just the short version that isn't it's most famously known as, but the book is actually called Al Joab. Will Kaffee Lehmann Salah and it the word is Shafi. You can hear the poetic grime there Right? L Joe Abul Caffee means the sufficient response the satisfying response or

answer for the one who asked a question about where is the curative or curing remedy?

That's what it is why? Because at the very beginning of the book,

he is asked the question, and so he writes these hundreds of patient pages as a response to a single question that he was asked by somebody. And I will read that question to you, and try to cover the preface of his answer today,

which is about 100 pages. I'll crunch that in today's session, before we move on to the other segments of the book. So he presents the question, and that sins are a disease, and how are we to understand diseases and cures, and the number one thing you need is to understand how that works. Before I even explain to you anything, you have to understand how to speak to Allah, before I speak to you, and you speak to me. And then he speaks about two key ingredients to being able to escape a life of sin, to escape your infection being infected by a sinful lifestyle, all of that we'll try to cover today. And then he gets into sin as a venom sin as a poison that is destructive. All of the

harms of sin in this world and the next is like three 400 pages. We'll take that one, one step at a time in sha Allah Tala. So first and foremost, the question what prompted this right up?

He was asked verbatim Bismillah and he prays for the person prays for the scholars general and he says, What do this themed Esteemed Scholars and Vanguards of Allah's religion, may Allah be pleased with them all say about a man who has been afflicted so severely, and is certain that if this continues, it will destroy his life and his afterlife. And this person has attempted everything in order to resist it, resist this affliction. And its intensity and blaze only increase. So how can they escape this? And can this even be cured? Can this even be remedied? So that's the question.

And the whole book will be based on this question. He will speak about how to remedy yourself from a sinful lifestyle, right?

Rahima hula, and he will actually spend the second half of the book speaking of other very particular type of sins, that it seems from his sense, his sixth sense that he believes the questioner is indirectly referring to which is basically being stuck in Haram relationships, being addicted to those kinds of sins, and everything connected to them. Okay. So he will speak about the intro we will discuss now and then the harms of sins no matter what they are, and their punishments in this world next, and then he's going to double click or double down on that particular sin that he feels the question is referring to.

Okay, so how does he begin? He begins in a very prophetic way, which is what? Give the believers hope. That's the prophetic way, right? The Prophet SAW salem said to us that the man came at the end of the long account. He said, I committed 100 murders, can I be forgiven? The scholars said to him, why not? Why wouldn't someone like you'd be forgiven, however, here's the process. And so same thing and they'll remember the very first thing he begins with he says, All Praise be to Allah. We know that it has been confirmed that the Prophet sallallahu alayhi wa sallam said, Man that Allah Who mean that elevens that Allah Hoshi fat, Allah has never sent down to disease, except that he's

headed down for the cure. This is a Hadith, clearly authentic, and so I have Buhari.

And there are other wordings of it as well that he includes there. He says in one narration, the Prophet sallallahu alayhi wa sallam even added Ali Muhammad Ali Muhammad. Yeah, he let him and Johanna, whoever knows it knows it and whoever doesn't doesn't, meaning don't think that just because you don't know it means it can't be discovered. All sins have a cure that can be discovered in a third narration of your mom and it's hidden with you and others. He added sallallahu alayhi wasallam. And this encompasses every disease, every disease Illa el harem, except old age that's the only thing that can be cured. Mortality, we are all mortals when old age comes you have to fall

apart when death comes. You have to respond to the caller. And in 1/4 and final narration, it's like Muslim, the Prophet sallallahu alayhi wa sallam said there is for every disease a remedy. And once the remedy lands on the disease, it is cured by Allah's permission.

Then he goes on to say, and this is a universal principle that applies to every disease, the diseases of the heart, the diseases of the soul, the diseases of the mind, the disease of the body. Where do you get the

From the scholarly process, right, he said we know from one incident so maybe the famous Hadith Jabber, the Prophet sallallahu alayhi wa sallam said to the men who killed somebody basically by giving them misinformation.

Katella whom Allah who may Allah ruin them? They caught it this guy his life. allah sallallahu. Islamia, Allah ma, why didn't they just ask if they didn't know the answer for a NEMA she felt older e su Al. He said the cure for ignorance is to simply ask a question. Which means even it's not just the medical illness that all these Hadith are talking about. Even the illness of ignorance, even the illness of arrogance, all of that can be cured, it's included. And he said spiritual diseases as well because in the Quran, Allah azza wa jal said about the Quran in the Quran, Val Hua li Lavina Amma know rather this Quran is for it provides for those who believe in it. Who then was she felt

guidance and a cure. So that means we've added now through these different texts to the medical physical illness, we've added the intellectual illness of ignorance, right? It's a defect and likewise the spiritual illness. The Quran cures that as well.

cures the doubts, cures the desires, cures the ignorance as well. And then he says we have another proof which is total Fatiha the Prophet sallallahu alayhi wa sallam explicitly called Surah Al Fatiha a Rokia a Shiva, a spoken cure something that can cure simply by being recited upon it. Then he mentioned an interesting story, Rahim Allah, if no claim himself the author, he says, and I remember when I was one time visiting Mecca,

and I became incredibly ill, and none of the doctors could help me. And I continue to treat myself using Surah Al Fatiha and found incredible impact incredible power of by reciting Surah Al Fatiha upon my ailments over and over and over again. He said, and since that day, I would never find anyone troubled with an illness except that I would start with them and prescribe before anything else. So the Fatiha

so that's the first segment of the Preface. He's telling him it's all curable, don't lose hope, the disease's curable,

then he goes on to say, speak about at considerable length, the power of dua,

he says and Vicky to the remembrance of Allah and your supplicating to Allah speaking to him, and the verses of the Quran in general, are incredibly powerful to remedy oneself incredibly beneficial. He says, but there's more to it. Right? He said the efficacy the effectiveness of dua

requires a few things. Number one, he says, Look how consistency is very impressive. He says the suitability of the landing site, does this medicine belong here or belong elsewhere? Right, the suitability of the landing site.

And a lot of it has to do with the resolve of the one making dua.

He doesn't, it's just like the body, he draws a parallel with like physical illness. He says the body

if you take the wrong medicine, that's already one form of failure with the medicine. This is not the type of medicine you need wrong prescription. He says or the medicine could be taken in a way there's a second possibility right medicine taken in a way that will fail you way that's ineffective. You know, like they say the guy the doctor said to the guy in the end the joke. Why did you take the antibiotics at six o'clock, and I told you to take them at nine o'clock. He said I wanted to catch the disease off guard.

No, please just follow the label right? Follow the instructions. He goes on. Sometimes people can take medicine in a way that will not actually deliver it the medicine to the right places, right in the right ways. He says and the third one is that you could be taking the right medicine, right for your illness, and at the right time.

But the application itself is weak. The application itself is weak. How you take it could be compromised meaning

don't take this medicine along with dairy right or hindrance, that sort of thing or don't take it without dairy or whatever they're gonna say the experts. He says until now apply that concept of physical illness and physical medicines he says apply it to do.

He says some do I are just weak

they're ineffective. Do I like the dude that is hated by Allah azza wa jal and they're either involves * right that involves calling upon Allah by calling upon one of his creation, right or hated by Allah in terms of what you're asking, oh Allah destroy my family. No, that's a week they're not gonna work you don't want it to work, oh Allah take my life these sorts of things generally are hated by Allah azza wa jal. So the DUA itself could be defective.

And then he says number two, sometimes the,

the heart from which the DUA is emanating, could also be weak.

And he gives the example of you trying to use a bow but the bow string itself is it's not tight, so the arrow will not get very far. Likewise, you're making the right dua, you're saying it the right way, it is objectively or inherently a good wording to say, but you're saying it's from a heart that is absent, weak, doubtful, this sort of thing.

Then he says, and there could be weak application

of the DUA, meaning you're saying the right way and you're really confident in Allah but you've you've taken dairy with it. Or dairy, you've committed oppression, right? You have haram income, you so you're hindering preventing the acceptance of your DUA make sense?

The lifestyle you have so you need to have a resolve to clean up your life seek forgiveness before you make your required this sort of thing.

And he gives some examples from the Sunnah of the Prophet sallallahu alayhi wasallam. To these points that he's making of them is that in one Hadith, the prophet Alayhi Salatu was Salam made it clear to us in Allah Allah Caballo do I mean Calvin often in law, Allah does not accept the prayer that comes from a heart that is heedless and distracted lip service.

And in another Hadith in Sahih, Muslim the Prophet sallallahu alayhi wa sallam mentioned this was reported by Abu Hurayrah the Allahu Anh, or Raju up to suffer a man who's traveling for a long time as Shatha. He's dusty and disheveled, unkempt, right.

You're faria de la sama. He's extending his hands to the skies. You have Kulu ya Rob br Rob, saying, My lord, my lord, but his food is haram. His drink is haram. His clothing is haram and he's nourished by the Haram The unlawful the impermissible, right?

The Prophet sallallahu alayhi wa sallam said for and you said Yeah, Bula who? How can or when can this person get responded to? This doesn't mean Allah who will never respond to his dua because Allah who may respond may respond to the prayer of a disbeliever altogether, not just a disobedient person, but it sort of lessens the likelihood the efficacy of your DUA, so considerably and that's why he said when when do you expect this to get answered?

And he mentioned from Imam Ahmed in his book zoo hood, that one time the Israelites bento Surah eel were suffering greatly one time like they were short on water or whatever it is, it was a famine or something of this nature, they were suffering greatly. And so they all came out in one place in the middle of the desert, right to show their desperation to Allah meaning, you know, what is the point of the traveler this does hands raise saying my all of that are expressions of humility, which help your DUA, but in that earlier Hadith, you had things holding back your DUA. So in this narration venue, Israel went out to the desert to show Allah azza wa jal, their desperation

and they started raising their hands saying, Yara brr, please, Oh Allah, don't let us die. Please don't let us die, save us. And Allah revealed to the prophet of that era, whatever generation that was Allah revealed to the prophet of that era. Tell them go tell your people. You emerge, you come out of your cities to me, you emerge with impure bodies, right? You're not

protecting your bodies from impurities, whether sexual impurities, whether you know, urination or otherwise, that sort of invalidates the prayer. You come with impure bodies, raising hands that you've spilled each other's blood with. You guys are violent with each other ruthless with each other. You're raising hands that you've spilled blood with, and that you filled your houses with impermissible possessions with the Haram stuff you brought home.

And then you expect me to respond when you raise your hands.

And also a Muhammad also narrates in a zoo had

a very beautiful statement by Abu Dhabi the great companion Radi Allahu Anhu. About this concept, Abu Dhabi said the amount of do I need

Did with righteousness? is the amount of salt needed for food? What does that mean?

It's not meant to be cryptic, but translating it into English is cryptic.

What does it mean?

The majority of your food assault

the opposite. That's exactly what he's saying. I'm gonna

give this guy three Michelin stars.

The same way all you need is a little bit of salt to make the whole dish flavorful. Just a little bit of righteousness, just respect the God a little bit. And you get all the dirt you want. That's the idea. You can just live as a rebel. And then say Allah, I'm your servant, you know helped me out it does a little bit of righteousness, pull yourself together a little bit. And then you will find your your start being accepted.

And so ultimately, he begins with a lot of this and he and so much more than I'm summarizing. And then he goes on to mention that the Prophet sallallahu alayhi wa sallam told us made it clear to us that the Darius sila whole movement, some narrations that he calls us a lateral movement is the weapon of the believer. So you think this is what you're at war now with your sins, your crimes, your lifestyle?

All these afflictions you're talking about begin with, but know that it's a weapon. The weapon sometimes will repel the attack. Sometimes it'll weaken the attack. Right or wrong? It depends depends on what

how well you wield your weapon. Right? That's, that's the sharpest sword in the world. too heavy to pick up. What's it gonna do for me? I can't handle it. I don't know how to lift it.

And so he goes on to mention now some of the ways and the factors that strengthen our diet for us. He says, number one pleading endure, because the Prophet alayhi salatu salam told us Allah Who loves alimony in and Ilhan for someone to be insistent in there, to repeat, to repeat that's shows your neediness. That's one of the etiquette of dua. Number two, he says to be patient with your DUA because the Prophet alayhi salatu salam said,

use the jebadiah Hottie Kemal Amina John one of you will get their response so long as they don't get hasty. And hastiness is how do you continue to say hastiness is for you to say the owl to the owl to follow Mr. Jab? Lee? Where's that sir? For you say I may do I may do I didn't get any answers, so you quit.

So you quit. And so this is one of the signs of faulty conviction. So bleeding into it number one, being patient on you're not just one occasion you repeated it three times didn't work. No patient with your doctor is number two. He says number three is to be prophetic in your DUA. All the other Sunon right. Pick the right timings like St. Jude and last hour of Joomla and the end of the night. Had your camera right. Ramadan.

So sunnah, in terms of the timings, sunnah, in terms of the wordings, there's no better way to speak to Allah than the way the Prophets and Messengers spoke to him. Then the ways he spelled out for us and Quranic Darius to speak to him. And then he mentioned and this is so cool, because it's not just nowadays, it shows you

how people are.

He says, this is really a gem. He says, after he got to the point on wordings, and mentioned all the different wordings we find in the Quran and Sunnah he says anything is so common. He said, There's there's an important point here you don't want to miss. He said, It's so common for people to hear that someone else's do I got accepted, and they jump to ask that person what wording they use. Right, you cling to the wording as if it's just about the wording.

He said when it was actually not the wording, but it was the desperation and conviction and prior good deeds of the person who said those words. So the the onlooker thinks it was because of the words the phrasing, when in reality, the secret was something else. By the way, this is from the Great Mercy of Allah azza wa jal that he didn't make speaking to him or getting close to him a riddle. There is no like passcode that you got to figure out, right? It's Oh, what's the secret word? There's no secret word. There. These are the best words, but more important than them is your state before and during speaking to Allah azza wa jal subhanho wa taala.

And then he goes on for an another reflection on and says so many people don't make dua because they think it's pointless. He says some people are brazen enough to say that like what's the point Allah already knows what I need things like this. He goes other people. I

have more faith and have more sort of glorification of Allah than to admit it but still, they just say, you know, like, if Allah wants to save me, he's gonna save me if Allah wants to help me, he's gonna help me. He's saying and they are incapable of recalling this is part of the illness. It's, it leads to doubt right? That this world we're told explicitly Quran and Sunnah is built on cause and effect, Allah created that effects as a result of causes. And it's all destined. So he says, for example, the same way Allah destined that you'll be full with food, right? You're not just going to be full without food. Both of those are destined by Allah Yes, for Allah wants to make you full, he

can make you full. But if he wants to make you full, he's gonna destined that you eat to get full. Both the cause and effect come from Allah azza wa jal. And so they say the result of Allah wants to give it he's gonna give it and then you don't do your part, you have to seek out the cause for it as well. And he says the same way, you will not be fooled without food, and you will not have a child without intercourse, and you will not get your trees without planting your seeds. And the same way you will not enter paradise without deeds, you will not get a response to your die unless you're making dua. God, that's just the way it works. Cause and effect and the most valuable cause and

resource that Allah This then is the DUA

and then he narrates the famous narration from above, or the Allahu anhu, wherein he said, I don't worry about the response, what I worry about is the dua, if I'm inspired to make dua, then the response will come along with it. It's very profound. I don't sit there worrying about when and how if it's going to get responded to I worry about am I making dua? If I'm guided to make dua if I'm inspired by Allah to seek those means to plant those seeds to pursue those resources into then I know that the one who guided me to do that wants to respond to me wants to answer me.

The last part we will cover here now, after he mentioned now curable than the power of the answer major misconceptions people have about Dora. Then he goes on to say, and there are two key ingredients to surviving.

The Dark of the dunya the surviving and evil life to surviving sinful, sinful habits.

He says the first of them

and he mentioned that somewhat in brief knowing in detail what causes the best and worst outcomes. What does he mean by this? He means developing insight. Like having developing refreshing growing your clarity through the Quran and Sunnah through studying World History.

Nations individuals with the lens of Quran and Sunnah, right? To realize

that sins are the cause of every evil in this world and not just the next.

Right. So, what he means is connecting things correctly, the correct worldview, in detail, this results in that this is why this nation fell, this is why that nation fell, right? Allah said, whoever does like to, basically front and center your counter, you know, the, like, we speak about with such certainty that, you know, sorry for putting you on the spot Merson, but like when brother Muslim tells his patients that you know, there's certain factors to your physical health.

There's no way around it, your strength, your power, your sort of your your cardio, your VO two max right, your your flexibility.

It's not a riddle. If you work on these, you're healthier, you live longer, right? It's to be that shore to become an expert. He's saying this is one of the best ways to climb out of this, you have to give enough time to learn with depth. What sins lead to has to be like that.

And this is a great by the wait culture to develop and massage it

like to be aware of spiritual illnesses, all the different kinds and what they look like and what they lead to, and what their signs are. You know, during COVID Everyone knew about it. Right? When when ombre said to me and I never said this,

that I lost my sense of taste. Right? We all know the means means you guys COVID Right. It just became sort of so rehearse amongst us that it's second nature to us. This is what he's saying. He's saying of the most beneficial things key ingredients. So climbing out of this is the same way someone who wants to have like no health understands what health looks like, you want to lose weight, you know how to count calories. You want to be physically fit, you know what that looks like and how to reach it.

If you want to be spiritually alive and attain salvation, you got to know what that looks like. And you've got to be able to see the world through that lens. Does that make sense? Knowing in detail the causes and have the best and worst outcomes. The second of the two key ingredients he mentions, and this is the one he spends maybe upwards of 40 pages on. He says, vigilance, to be awake and alert to not be complacent, about falling delusional,

you know, delusional, like, because if you have the first ingredient, I know I'm an expert in spirituality, right? But I'm only good at applying it to everyone else, but myself.

And he spends 40 pages on this. Why? Because the human sort of soul when it's not healthy, it's like an you can drown in it. It's an ocean of excuses and justifications and sort of COP outs, and it gives you a gazillion reasons. We have an amazing talent of for putting our guard down saying we're okay. So he says, number two key ingredient, you got to fight to stay awake and realize that we're not talking about someone else. We're talking about me or potentially me, always vigilance, he says about being delusional, having faulty hopes, being casual about one survival. He says, then people jump from one form of complacency to another, he goes, so you can find a person one time saying

Allah can forgive anything. And then another time saying, You know what, I really need to seek forgiveness for that one. So they, they seek forgiveness, but only in the form of lip service. And then a third time, they say, you know, I mess up, but who doesn't mess up and they start focusing on the amount of Islamic knowledge they have, or some selective act of devotion they picked instead of other ones, right? At least I do this at least I do that. And doesn't everyone do this? Like if, if you're sort of slacking in prayer, you say at least I pray to them, or some people don't even pray tomorrow, right? And if you start slacking in gym, I'd say at least I pray eat. Some people don't

even come for it.

It's an it's a bottomless pit. He's saying, You got to stay above God to keep your head above the above the surface about this issue. And then he goes on to different groups, classes of people historically, that have made major blunders in this regard. They have sort of

formed

infrastructure inside of them to be delusional. He says one group said, faith is in the heart, irrespective of how morally weak you are.

That's actually a sect in Islam, that says, No matter no matter what you do, faith is in here.

Isn't that doesn't that sound very familiar?

You don't know what's in my heart.

This is grave misguidance grave deviance, a whole group of people and then others who are not sort of officially aware of the group, but they ideologically aligned with it. He says that's one group

is another group

overplays the concept of loving the righteous? He says so they they're so confident because they love the the people of spirituality, the Faqad out here, he means sort of the spiritualist the people of the soul and this game otherwise, or they love the scholars or they wrote love the righteous he goes and you'll find them at times even like overstepping to the point where they will go and sort of like start wiping on the graves and you speaking to the people in the graves instead of more so than they speak to Allah azza wa jal, but the point is they sort of, they've told themselves, I'm alright, unconsciously. I'm all right. I have a middleman. You know, that idea of

like, I know somebody on the inside. I'm okay.

This is the whole danger. I can. And this is by the way, I don't mean of course, I was the biller to conflate Muslim with non Muslim, but this is a whole class of humanity. There are entire religions based on the fact that someone else who will account for my sins, someone else has died for my sins, someone else will get me a pass on the day of judgment. And is that a reality for some people, Allah who will permit it, but he has to be in approval of that person that will be interceded for, right. Not just the person interceding.

He's a third group of people.

They just imagine that they enjoy some distinct status with Allah azza wa jal because of one deed they've done or another or one relative they have or another.

And a fourth group says to themselves, you know, Allah will not hold anything against me because Allah is not harmed by sins, and he's the most generous and I'm most needy, and he's the most generous and so they have this delusional way of misleading into some of Allah's names and not others

is and then a fourth group is a person a group that

He is an expert on misunderstanding the verses of hope in the Quran. They don't balance out hope and fear. So for example, he says he that some people say that Allah azza wa jal said,

well, so for your three kind of book and for tadoba Your Lord will continue to give you are Muhammad until you are pleased. And the Prophet Muhammad will never be pleased with anyone ever going to the fire.

That's not exactly what the ayah means it can't be. It will claim says rather, the Prophet Muhammad will only be pleased with the things that please Allah subhanho wa taala. Right. And we know that he's not just assuming this. When when we are told that the Prophet sallallahu alayhi wasallam will intercede for countless people, unimaginable people benefit from his Jafar from his intercession. May we be over them say, I mean, some people will be brought to him and the angels will pull them away and he'll say, wait, wait my people. And then in the end of it, he will say what? Take them away, take him away.

He will concede to Allah azza wa jal is justice in that regard.

He doesn't some people for example, that's when I write your Lord will give you until you you are pleased. He says, you know, how can that be when you're committing major sins and the Prophet sallallahu alayhi wa sallam also said to us that the five prayers and aamra to Ramadan Ramadan Ramadan will get you forgiven for what's between them if the major sins are avoided, if the major sins so the greatest good deeds still require you to leave those major sins to get forgiven. He also said that a Salatu was Salam.

And then he says some people will miss read the Hadith about Allah is whatever you assume of him

he says the someone actually his response he said the someone actually assume good have Allah when they run away from Allah.

Your your behavior says that you assume Allah who will make you miserable if you obey him, Allah who will make you wait on rewards if you obey Him. So is a rebel that runs from Allah and defies him openly someone who's actually assuming good of Allah. No, he's not. He says Does a person very profound is does a person this obey Allah night and day?

And then assume that Allah is gonna give him the same status as a book and Omar in paradise? Is that a good assumption of Allah? In a person in this world equated between you know, the golden citizen and the criminal, we would look down on him being unfair. So how can we assume that of Allah azza wa jal is that a good assumption of Allah, and so he tries to shake people off these false sense of securities.

And he even coats the hadith of,

of the Prophet sallallahu alayhi wa sallam when, in his final illness, he was very concerned about some coins of charity that remained in his house, that he never got to distribute. Because it was being cycled through him. He never consumed any of it. La Salatu was Salam. And then every time he would ask his wife, Aisha, did you give them out yet to get do you give them out yet? She would say no, yado surah Allah I was tending to you she was taking care of him. Salallahu Alaihe Salam so preoccupied with that, until the end of the Hadith, he said to her, Oh, I Aisha. What does what should Mohamed expect of his Lord, if he meets him while still holding on to this? While these are

still in his possession?

So we have no claim sort of extrapolates from that hadith? And he says, and what should the committer of major sins think, if Allah if he meets Allah while these enormities are still in his possession, he hasn't repented from them yet.

And then he went on to spend about easily 2530 pages, speaking about many of the horrors of death and the grave and the Day of Judgment, that are supposed to serve as a reason for us to not get to secure to really stay vigilant to want to fix our life.

And he quotes that because he recognized is extremely scary.

And he quotes that a group of people once went to Al Hassan Al Basri Rahim Allah, and they said they were complaining about someone a scholar scaring them too much. He knew he knew what like this is very heavy language. And he said, they said to Al Hassan, what do you say about a man who scares us until our hearts are about to fly away? He's always given us descriptions of the hellfire and the grave and people scratching their faces and people being bitten by this and roasted in that. He says people are scaring us a person who scares us to the point that like we're getting panic attacks almost right like our hearts are about to fly away. What do we do with this? So

of course, I don't mean literally panic attacks, right? We want productive fear. We don't want paralyzing fear. He said

Add to them in a response I swear by Allah for you to accompany people for you to stay in the company of people that scare you until you reach safety is better than you accompanying people that give you a false sense of security until the horrors reach you right or wrong. I'd rather the doctor Give it to me straight right

and then he quotes Abu Abu affair if not Al Rahim Allah as saying beware are Muslim and don't get delusional for He Allah has cut to the hand over three Durham's In other words, a certain amount of money is no longer negligible. If you steal it, you can get your hand cut in Islamic law, right? Who ordained that the hand get cut? He did. It says if he's saying that the one who permitted or sanctioned cutting a hand for stealing three dyrham Don't feel too secure that he will not cut off something else right in the hereafter. He says don't get delusional for he has cut to the hand over three dyrham and he has flogged meaning his legislative whipping. He has flogged for a pin drop of

wine, right? It's not about amount of wine you get caught deliberately drinking wine, there would be flogging potentially involved. All right, he says and a woman has entered the Hellfire over a single cat though we know that hadith the woman did not feed the cat trap the cat until the cat died. She entered the Hellfire because of it. He goes when a woman has entered the Hellfire over a single cat. He said in a single shirt engulfed in flames upon the person wearing it because he had misappropriated it despite him being martyred. There's a hadith of a man who wanted this particular shirt that was left over by other armies so bad, so bad that he took it without permission. Before

the spoils were gathered and evenly distributed among the fighters. The Prophet SAW Selim said, I have seen that shirt engulfed in flames upon him in the Hereafter, despite him having died in that battle after he took the shirt.

And so finally, he quotes this is attributed to someone who also have a but some scholars say this is actually attributed to the Prophet SAW Salah himself, but the concept is very true and it's an all in all throughout the Quran. It's repeated, where

he said, reportedly sallallahu alayhi wa sallam, when you see Allah giving a person despite their crimes, the crimes of that person know that he is leading them on gradually to their doom.

This is like throughout the Quran, also right Fela mana Summa dokie Ruby for Tana, Allah him Abu whoever Cooley che, had the the ferry Habima Otto hudna, whom Bogota. Allah says when they forgot everything, when they turned a blind eye and deliberately forgot to meaning all the warnings, we opened up all the doors for them.

They distracted themselves from my warnings, here's some more distractions, here are some happy distractions. Here's, you know, a promotion here and an asset there and, you know, some good news here and a thrill there. We open up the gates of everything, Allah says, until they Rejoice, rejoice here means delusionally they get delusional about this world,

a husband whom Bogota we take them all of a sudden,

until they get taken back to Allah ultimately, off guard. He says, and so Allah and he, this is the conclusion now, Allah has made it very clear that we got to put in the work if we really hope for His mercy. That was the whole point. Where did he make it very clear in the Quran? In Alladhina amanu where levena hedgerow wotja hadoo feasability lahaie Hula Iike Regina Rahmatullah those who have believed and migrated in the path of Allah and fought that to put up a fight when and fought in the path of Allah. These are those who hope in His mercy.

And the other verse says, In Naramata, Maha reborn, menial medicine in the Mercy of Allah is near to the doer of good work has to be done.

He says, and if your hope in Allah is true, or your hope in anything is true, if you're actually hopeful for something, three components must exist.

Remember this, he says, There must be a desire for it.

That's number one. He says there must be a fear of missing out on it. You know, some people want something like what's the difference between being interested and being committed? Being interested as I desire something, if it's convenient, but I'm committed to it meaning no excuses. I'm

too afraid to miss out, I'm gonna trample every excuse, I'm gonna give the excuse of black eye, as Mr. Phillips says, right? He says, number one you have that there's a desire for it. Number two, there has to be a fear of missing out on it. And number three, there has to be pursuit of it.

How do you know you desire it and you fear missing out on it that you're actually working?

There has to be work.

And he says, There is no way around this equation. Don't lie to yourself. He's saying and get let's get to work. And then from there, he goes on back to point one knowing the details, the details of the best and worst outcomes for about

two thirds, maybe of the remainder of the book. And in sha Allah, if Allah permits, we will work at them these dozens of harms of sins and disobedience, one by one in sha Allah to Allah in the coming weeks Subhanak Elohim diksha de la ilaha Lannister photocatalytic Jiseok Allah who later on