The Venom & The Serum #02 The Venomous Effects Of Sins

Mohammad Elshinawy


Channel: Mohammad Elshinawy


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The "venom ofra" in Islam is the practice of killing oneself for refusing to break away from the grip of decade, and the "weirds of the world" and "weirds of the universe" cause sadness. The importance of actions and actions in relation to the state of one's heart and the health of their bodies is discussed, along with the need for love and passion, aftermath of alienation, and the importance of avoiding punishment and restrained behavior. The speakers stress the need for love and passion, as well as avoiding punishment and restrained behavior.

Transcript ©

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Welcome everyone back to our discussions on enjoyable Caffi or a dealt with or with creative liberties. We've called it the venom in this era, right? The disease in the cure was the original title and the venom in the serum. And they'll claim Rama Allah's elaborate response to a question about someone that is suffering from addiction to sin, essentially, unable to break away from the grip of sins.

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And so he began, for those of you that need a refresher or here for the first time he began by speaking to him at length about how we know every disease is curable, including the spiritual diseases, and then the power of DUA and what effects the power of dua because you should be relying on Allah more than you're relying on any answer from anyone is the reading between the lines that is evident here from why he spent so much time speaking about DUA and what effects the power or the efficacy of dua, and then he spoke about two key key ingredients that need to be kept in mind whenever someone wants to achieve such a lofty goal of living for Allah and not drifting from him

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over and over again, or farther and farther away. The first of them is understanding his Deen understanding his system, the cosmic system, how the universe functions, and the prescribed system as well his legislation so that he can understand in detail rights and wrongs and the outcomes of all and the second is to never become delusional to never have this dissonance in your mind and your heart, about what this subject who the subject is addressing, as if we are automatically or promised immunity from ever falling from the eyes of Allah or from the ranks of the obedient.

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So now he moves on now for the lengthiest section of the book on the ill effects of sins, how sins sabotage our health. And he begins by saying the effects of sins. This is why the book is called what it's called. He says the effect of sins on the heart, and on your well being in general, is just like the effects of poison and the effects of venom in the body. You guys know venom is poison just when it's the result of like a bite or sting or something, right? Someone told me venom in the serum, you made me grab a dictionary, I have no idea what that means.

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Venom is basically a stung a poison that is injected by stinging or biting.

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So he says the effects of sins on the heart are like the effects of the the the poisons and the Venom's on the body, and different poisons different Venom's act differently, right? Some have different strength than others. Some have a different effect than others. But it's always the same. They're not good for you. It's always the same. There's never a poison. That's good for you. I'm no toxicologist is that the term toxicologist? But that's why there's a niche for poisons, because poisons need remedy.

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Every single one of them harms. But then he doesn't just say that. He says, now do this backwards. Every harm in the universe is the result of sins. Every negative aspect of this world is the result of sins. How does he justify this? He says, Well, first of all, think with me. He says, think what rejected our parents from Paradise to this world, to a world of pain and grief and sorrow and calamity. So this whole world living in it is the product of a sin. And what else rejected the bliss shaitan from the kingdom of heaven, and got him cursed forever and distance more than anyone else? After being closer than everyone else? Right? He was a jinn that was raised to the rank of the

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angels. And he said, What else drowned the people of New and brought the floodwaters to the heights of mountains that even his son who sought refuge at the tops of the mountains couldn't find it? He said, and what else unleashed pulverizing winds upon the people of Assad, leaving their corpses scattered all over the ground without even graves to conceal their the rotting bodies and what else but since sent upon the people of thermo they deadly blast that deadly scream, or sound that caused them all to instantly drop that in their place. And what else raised the town of the people of loot? Right, the people of loot until their dogs were heard yelping by the angels. The angels in the

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heavens could hear the dogs making the sounds that they were making after caught and then cause them all to drop that in their place as well after flipping them, flipping the earth upon them, and then sending stones raining down upon them as well. The people of loot right

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And meeting out for them the worst punishment any nation has ever received, he says, and promising as Allah did in the Quran, the same punishment for the people of loot to any people who mimic their actions. He said and what else brought over the people of short a promising rain clouds that an incident were actually a firestorm that was about to descend upon them and burn their civilization away? And what else caused the seas to crush the people of Iran and swallow them? sending their bodies to drowning and their souls to the fire? He says? He says in what else subjected venue is Surah eel two cycles of torment until the Day of Judgment.

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One time massacred and another period there enslaved populations, a third period there expelled into exile right that in the Quran say this, the Quran said letter by fan Ali Him, we will send upon them by nuestra Eid because they have their constant rebellion. Isla yo Milka Yama until the Day of Judgment, many Asuma whom Sue al Adha those that will cause them to taste the worst kinds of torment.

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And then he mentioned the narration here about how sensitive the Sahaba were to this issue. He narrates

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from Jubail new pharaoh Hina Hola. He says that during the time of the Sahaba after the conquest of Cobra Cyprus as the enemy, the enemies armies, the enemies were defeated. After their armies, captives were being rounded up and separated.

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They sobbed for each other like the brothers are being separated or cousins are being separated, right? They're crying for each other these captives and so Abu darda Radi Allahu Allah is one of the senior companions of the Prophet SAW Salem was found sitting on the ground off to the side crying as well. He's a victor, right? But he is crying.

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And so Jubail, the narrator says to him, how can you cry today on a day when Allah has granted such an amazing victory to Islam and the Muslims?

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And so I would err that said to him, why can't you be it Woe to you? Oh, Javaid? how insignificant is the creation of Allah to Allah. When they trample his commands? He's saying that could be us, right? Yes, we're the victors today. But that could be us. He said, how insignificant is the creation of Allah, in the eyes of Allah when they trample his commands. This was such a powerful empire. He said to him, that dominated others, right? The Roman superpower, the Persian superpowers, all of them, they collapse. Why? He says, This was such a powerful empire that dominated others, but then it neglected Allah's commands. And so just like that, it was subjected to what you see here.

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If I am saying you need to be like the Sahaba not just to take from the Quran and Sunnah, the lessons of the people of history that were punished by their sins, but to see the world around you with those lenses you've adopted, you've developed by your understanding your comprehension of the Quran and Sunnah.

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And then he says, in a powerful passage that I'll just read to you here, he says, Subhan Allah, how many catastrophes has this obedience spawned upon Allah's creation? And how many blessings from Allah it has stripped people of? And how many people's fates has it sealed? Their fate has been sealed upon Doom, may Allah protect us? And how many he says, are the delusional and the oblivious about its reality, the reality of the poison the reality of the venom of sin? How delusional and oblivious about this reality there are among the scholars before the layman, may Allah protect us all heedless about how sins must tear them apart eventually, just as poison does, once it spreads,

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and just as a leaking internal wound does within the body has to happen. He's saying, and then from there, and that was his intro to this section. And I've summarized it, then from there, he goes on to lists.

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It's hard, it's hard to count them because they could easily be counted as a list of over 50 harms of sins, right consequences for committing sins. But as you will see, these are really

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different dimensions of the same reality and so they resemble each other like they will ebb and flow were really dovetail and separate, there will be overlaps, right? Because his classification he doesn't mean a hard and fast list. And I'm not here to give you examples. You will see the examples as we progress through these weeks in sha Allah

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to Allah. But I tried. The reason I'm saying this is because I tried to consolidate them into about 20 or so of the most easily noticeable, or like, wider categories of the results of since the first of them, he says, and the order is not intended and Allah knows best.

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And he says being deprived of sacred knowledge

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is very interesting, you will constantly hear scholars say, one of the results of sins is that you're deprived of alien private of knowledge. But you have to figure out what that means. You know why?

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Because there are so many, a Hadith also out there, and I add that speak about the scholars of previous nations and also this OMA that are corrupt. So if like corruption will take away your knowledge, then how could there be knowledgeable people that are corrupt? You see, you're gonna have to be able to reconcile between these two concepts. And so perhaps, and Allah knows best, the best way to to reconcile this is a few things, the first of them, sins deprive you of sacred knowledge that revealed knowledge of Allah azza wa jal and sacred truths, one in the sense of it complicates reaching it.

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So it becomes scarce, you know, the Hadith and mentioned when Allah Who wants to take away knowledge, he causes the scholars to die off, why would he want to reveal remove knowledge.

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It is the as a punishment for people. So at times, the lack of availability of scholars or scholarship, this is one of the ways you may be deprived of sacred knowledge. Another way to understand this, and these are all correct, Inshallah, is that you are deprived of the benefit of knowledge. So you have the fact the theoretical in your head or in your heart, or let me just say in your head, but it doesn't actually get into your heart to

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generate anything. So you're deprived of acting on that knowledge benefiting from that knowledge, because the point of knowledge is acting, so you're not going to act on it. So in that sense, you are deprived of it, it's whether you had it your did into does if you didn't. The third one, is that you are deprived of benefiting others from with that knowledge.

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Right. It's as if you never shared it, it goes in one ear, your listeners, your audience, goes in one ear and out the other.

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You know, one of the scholars of the CLF, he complained to his colleague in Ireland, he said to him, people aren't impacted like they used to, but they don't cry anymore. They don't get up and free their slaves anymore. And they're not, you know, responsive anymore. Why?

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So his brother, his fellow scholar, said to him in nema 18, I'm in gibberellic.

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It's because of you, you were the weakest link.

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If it really came out of a heart that regarded it, right, it would have had a greater impact. And you think about it to Allah, it really is about the state and the health of the heart, the humanity basically, we all say the same thing. And we're all alike, even if you factor in charisma, it doesn't account for the differential impact between a Prophet saying something in the middle of nowhere and Allah immortalizing it right, or immortalizing its effect for generations on end, and someone else going out of their way, maybe even spending time and money to wordsmith it and to deliver it to the farthest horizons. And people are just, you know, entertained by it. But that's

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it. That's all forgot, has a nice big splash, right? They may be momentarily sort of famous or celebrated for it. But that's it. This is of the meanings of being deprived of sacred knowledge.

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Because beneficial knowledge is that which connects you with the divine realities. Beneficial knowledge is a light from Allah azza wa jal that he casts into the hearts.

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But then, when you commit these sins, the sins extinguish the light that Allah casts right, the form of the knowledge, the words in the facts may remain, but its light is blotted out by the since. That's why it is said that, you know, Imam Malik Rahim Allah when he, when he first met the chef, very, it's a beautiful story.

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Should I share it or not? So of the narrations of the story is that you know, he saw a young man, a young boy, sitting in his class, remember, like and licking his finger and playing with his palm and after the class he told them, you know, where are you from? He said I'm from and he give

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Some his lineage. His ancestry says you come from very noble ancestry you come from Quraysh same grandparents, the Prophet SAW Salem, why are you so ill mannered? So what Ill mannered? He said, I'm narrating to you the words of Rasulullah sallallahu. I said, and you're playing with your saliva.

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He said, No, I was writing their Hadith.

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He said you're writing a hadith? Yeah, I was. He didn't tell me that hadith I relate today. And he reads back to him from memory, everything perfect.

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That was, by the way that was member Shefali as a child was the first time they ever met. So when he realized how gifted this young man was Mohammed bin Idrissa, Shafi Imam Malik setzen, was famous statement. Allah has cast a special light into your heart as far as I can tell. So don't extinguish it with the darkness of sins.

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Don't do that to yourself.

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And you know, a chef himself, Rahim Allah.

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He has a famous it is attributed to him at least, that one time he felt a lapse in his memory, a lapse in his memory.

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And so he complained to one of his teachers because which is what gave him the job of another teacher, besides Malik Rahim Allah, and so he gave him the antidote. And so a chef or a

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said about this incident Shekelle to eat our Kia and Sue heavily for Farshad Danny later kill MAUSI work Bharani wbnl en Manu rune were nor Allah He la Yehudah DRC.

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I complained to a Kia from my poor memory.

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And so he directed me to giving up since and he informed me that knowledge is light, religious knowledge revealed knowledge, the sacred rhythm is light, and the light of Allah is not given to sinners.

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And so with sins, let's summarize that first one with sins, knowledge is not easily acquired. And it is easily forgotten. And it is not activated within the heart when it is acquired and kept. And it is not impactful in kindling the hearts of others when it's coming from a sinful heart. Right that is the idea.

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So that was the first the second he says also since the deprive a person from good there is good provisions.

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And there is a hadith is effect in the Muslim Imam Muhammad Rahim Allah where the Prophet sallallahu alayhi wa sallam said in in radula la Johan Marie's be them be you'll see Bo in Al Abdullah from rescue them you'll see with them when you say boo usable, that the servant or the man is deprived of his sustenance or his provisions from Allah because of a sin that he commits. And he goes on to explain a little bit of the controversy about the authenticity of this hadith. But then he basically says it doesn't matter whether he is authentic or not. Because this concept does not hinge on a single Hadith. This concept is squarely Quranic. Then Allah azza wa jal say, well, many a tequila,

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Hajj Allahu Maharaja, whomever has the tough call consciousness of Allah, He allows for him and exit. Why are zuku and he provides there is provision risk, and he provides for him from where he never expects. So he comments on an on the on this idea and he says so just as Taqwa of Allah brings about what is the ISS that then the absence of Taqwa brings about what?

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Talk to me people, the absence of risk,

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to push pull theory, or you guys that lift weights, right.

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And so the constriction of risk comes from the absence or weakness of Taqwa. And so he says, risk was never procured, you never seek out the risk, or generate risk with anything better than avoiding sins out of regard for Allah as powerful

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not just that he's calling out the risk as the greatest means of stock was the greatest means of risk, but leaving out sins for Allah is TOCOM you can leave out a sentence inconvenient right?

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You can stop hitting on girls because you got humiliated in front of in front of the community, right? You can stop stealing because you you lost your hand, right? But to stop for Allah is the greatest way to procure procure risk from Allah azza wa jal subhanho wa taala.

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And then he quotes that the seller the early Muslims used to say and this is

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elsewhere he attributed to all Fidel, I believe it for a while but I know Allah, I disobey Allah meaning at times

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And I find the effects of that, in my mount my riding mount the animal, I ride my car, basically, I find the effects of that in my mount, and in my wife.

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Meaning when I sort of drift, when I become negligent, my car tends to break down, and my wife tends to break down, or flip out, or whatever it is, right? And so notice here, why is this a good example? Because this is an example of the risk appearing to stay present. But I'm not benefiting from it. I still have my car, but my car is not helping me. It's harming me, right? It's not saving me time. It's causing me you know, more money and lack of peace of mind and stress and right. And so benefiting from your risk also, right? Allah has provided me with a wife, but is she a source of solace now? Or is she a source of pain, right, and vice versa, and the husbands aren't the angels

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But what he's saying is it's incredible how a person sees a dead end after another in their life and they have no idea where it's from. Allah made it very clear.

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Well, mainly a tequila.

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You can run who say yeah to while you're off in LA who addre Allah hoomin Emery he used surah is going to forgive his sins, give him great reward, ease his affairs, right pave the way for him.

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And that comes in many forms that comes in many forms. So that's number two. First one being deprived of beneficial knowledge. Number two, being deprived of good risk.

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Number three, he says,

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feeling feeling locked out from Allah, feeling he calls a washer, to feel alienated, to feel the sense of loneliness and estrangement from Allah subhanho wa taala.

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He says, and this causes people to find every enjoyment they have access to, to be tasteless. And even if all of the enjoyment of the world were combined for them, they would still find them spoiled, right? It would spoil it for them. He says and by the way, this one is unfelt except by a living heart.

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You know the concept of wima ledger Hemby may it's in a Lambo that

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the corpse doesn't feel the poke or the stab. And so the living heart the heart as it's dying feels this then it could stop feeling this altogether.

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Elsewhere I do want to there are parts that I want to summarize in parts I really want you to appreciate there is a

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an incredible passage in Madera just said lucky, another book criminal claim, where he explains this concept deeper and he says Rahimullah in the heart, there exists in anxiousness that nothing can come, but drawing nearer to God. And the loneliness over casts it to the heart, that nothing can remove, but enjoying his company in private.

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And a sadness dwells within it. That nothing can alleviate, but the joy of knowing him and genuinely devoting oneself to him, and a worry unsettles it that nothing can reassure. But focusing on him and fleeing from him to him, he says and the flames of regret.

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You live terrorized, but if only is right, if only this, if only that, and the flames of regret, continue to flare inside it, and nothing can extinguish them, but becoming content with his commands, his prohibitions and his destiny, and patiently holding on to all that until the time one meets him. And it exists exists a pressing, nagging demand, and it will not stop until he alone becomes its pursuit. And it is a dire need, that nothing will satisfy, except loving Him, constantly remembering him and beer, being sincerely devout to him. And if a person were given this entire world, and all it contains, it would never fulfill that need.

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He's saying, when you commit sins, it makes you feel like you're unable to love Allah. You're unable to enjoy feeling nearer to him. You're unable to. There's so much interference in it.

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And he quotes if not best, Radi Allahu Anhu man is saying the good deeds as opposed to the sins, the good deeds. They result in five things, brightness in the face

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and illumination in the heart and it's

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Vance in the provisions that is previous category, right, and strength in the body, and love in the hearts of the creation, the creation that matters the believers, right and also the animals. He says that an evil deed results in five things, if not best is the companion of the Prophet SAW said I'm saying this evil deeds result in five things, darkness in the face and darkness in the heart.

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Alienation right, and weakness in the body and decrease in your risk your provisions and hatred in the hearts of the creation.

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He says one of the aftermaths of this feeling is that people give up trying to connect with Allah.

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And then they are sent on a chase to fill that hole with that which can never fill it to satisfy that need with what cannot satisfy it.

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And they are tormented in chasing. And then tormented by fear of losing, or it being spoiled, and then tormented a third time when it is snatched from them. So what's he saying here? You're gonna go chase something else, even though you know deep down inside, it's not going to fulfill you. And that's only going to make it worse. It's of the punishment, right? The alienation. It's going to happen on three in three stages. Level one, you're gonna get tormented chasing it. I gotta get rich. I got to get rich money's gonna I got to get rich, right? He says, and then you're gonna get tormented by fearing to lose it. Let's imagine you get rich. Ask the people, more money, more

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problems, right? They feel like they have no more genuine friends. Everyone that reaches out to them. They want something right? Just everyone who's so critical of them. You became rich and famous and you forgot to us there's no peace. There's no sleep. Right? And so you get tormented by sort of feeling cornered by what you've gathered.

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He says and then the third time is then when it's gonna get pulled from you. It will get pulled from you in life or at the end of life at one point or another. It's gonna get pulled from you. He says all of that is the aftermath of this feeling of alienation.

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And that is why Abdullah had Nevada Kurama hula used to say Messiah Keanu actually duniya pathetic or miserable are the people that are obsessed with this world that people are locked into that chase that rat race. He says Harajuku minha wala Mia Dooku la vida is up here. They exited this world without tasting the sweetest thing in it. They said to him, what is that? Oh Imam. He said Maddie for Tula

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having this recognition of Allah,

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the people that have alienation from Allah azza wa jal, they are Moroccan. They are the neediest people on earth. They are the greatest sufferers in the world.

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And Al Hassan Al Abbas Rahim Allah similarly used to say, low NL Mu webnovel Mu, Yala Munna mana Hanafi, La Jolla, dunya la have su if, if the kings and the princes knew what we experienced meaning of nearness to Allah, they would fight us for it with their swords. And you know that it's operative when he says kings and princes he means what those who have everything money can buy.

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If they found out how much more we enjoy that one thing that money can't buy,

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they would fight us for it, if it were, you know, possible to attain it to acquire it by force by strength.

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And a third of the of the self of the early Muslims he used to say, in Nichola tommorow visa at a colo low en la Jannetty famously had the inner home Lufia ation play you.

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They say they're not boasting, they're just admitting, sharing Allah's favor on them. A third of them, he used to say what I go through certain moments of nearness, he means sweetness of faith, the nearness to Allah, that I say to myself, if paradise if Janna is like this, if the people of paradise go through this, because you know, it's a moment to taste right. If paradise is like this, that's an amazing life.

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And so and so he says, to end on this point, if sins had no punishment, no consequence, but this one alone, being locked out from Allah, being ill feeling alienated with Allah azza wa jal, that would be so enough to give up since for the rest of our days.

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And he says just as you know, Allah told us Jana is for though

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also restrain their desires from haram from sins. Likewise, there's agenda in this world for those who restrained from sins, right? You don't wait for the hereafter. And just as he said, There is a blazing inferno for those who don't restrain their desires from sins. There is also a blazing inferno here for those who live a life of sin.

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And He added the third idea, and maybe we'll close here. He says, when Allah azza wa jal said women are over and Vickery for in Allah Houma, Aisha tun Blanca, whoever turns a blind eye to my remembrance for them is a tight life a constricted life.

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He says this also happens on top of the earth and beneath the earth, and on the day we emerge one more time out of the earth. He said in a tight constricted life in this world is being alienated from Allah. Right? Nothing tighter.

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He says and then beneath the earth the Hadith are clear that the grave will get so twat tight on the corrupt person had the telephone all the lateral who that his ribcage is will cross over into each other.

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And then in the Hereafter, the life there is so shallow for this for the corrupt person for the wicked person.

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That it does not qualify to be called life. They didn't Allah say that in the Quran. Leia moved to see her well I hear Allah said in the Quran, he does not die in the fire, nor does he get to live. Because this is not he will not have the luxury of death. Nor does he qualify as being among the living in a life like this one. May Allah protect us and you

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the fourth that we will begin with in sha Allah in our next session, he speaks about how sinning

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strips a person of their own self confidence, how it fills a person with insecurity in this world, all different kinds of insecurity the old spectrum

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that will be a good place to be in the light at the start.

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In our

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next night together. Subhanak Elohim Johan diksha Hola. Hola. Hola. Esta foto Kana to Lake May Allah not allow our share of this to be just speaking and hearing and listening allow us to take and retain a tidbit of it at the very least. And carry it throughout our week or next two weeks together in sha Allah, Allah very important, whatever you can retain, apply, operationalize something of this so that Allah opens more doors for you via vanilla to leaving behind what you want to leave behind, and to moving forward with we all need to move forward and advance of his guidance. Any questions? Yeah, that's important. And

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Leah, so for example, we said sinful scholar, no scholar is sinless. Right. And so it should always be kept there. We should repeat it more often because like a lot later on, but the qualifier has to be there, that

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every son of Adam is a

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committer of sins committed mistakes is sinful. We'll call it on Hatha in a Telugu and in the best of the sinners are those who repent to Allah azza wa jal.

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premise of the book, this is sort of the context that needs to keep getting clarified, is someone who cannot find it in himself to repent. His repentance is so big week that he keeps cycling back into the darkness. And so he can't find a last thing or a genuine or a real propelling, you know, turn of leaf moment. And that is of what, as we'll discuss that will be of the negative effects of sins, that it weakens the hearts from being able to repent.

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And so he's trying to unload every scare tactic on the questioner to tell him you don't have an unlimited amount of chances to get this repentance thing, right. But hypothetically, if you repent, right, none of this applies to you anymore. It's true. He will even get into the discussion between the scholars that difference of opinion on does a person returned to their station after repentance, or they do they claim at an even higher station after repentance? Or do they not even make it back to their original station after repentance? It's a little bit of a discussion. They're just like a lot played on for prompting that that disclaimer