Is Allah Punishing Me

Omar Suleiman


Channel: Omar Suleiman

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AI: Summary © The speakers discuss the negative impact of punishment and the loss of people's royalties, as well as the importance of belief in the "we" in the culture of the past to avoid unnecessary punishment. They stress the importance of remaining patient during trials and trials, as it is crucial to achieve success, measure progress, and stay patient. The speakers also touch on the negative consequences of actions that do not meet expectations and the importance of rewarding actions to avoid becoming the judge of one's actions.
AI: Transcript ©
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Alright, we begin by praising Allah subhanaw taala. And bearing witness that nun has the right to be worshipped or unconditionally obeyed except for him. And we bear witness that Muhammad sallallahu alayhi wa Salam is his final messenger, we ask Allah to send his peace and blessings upon him, the prophets and messengers that came before him, his family and companions that served alongside him, and those that follow in his busted path until the day of judgment. And we ask Allah to make us amongst them, Allah him, I mean, their brothers and sisters, when a person is being tested, there are often a few questions that come to their mind that can potentially compound the pain of that

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trial or that test. You know, one of the things that they talk about is the need for closure. And the need for closure, is in multiple ways. In one way a person needs to feel like they can see the end of that trial, within their own lifetime or within sight. On the other hand, it's also a form of closure to be able to come to terms with why or why not, you know, and what, what, what the purpose of is this and what purpose it serves in my life, is it bringing me closer to Allah subhanaw taala? Is this happening to me because of something that I've done? And when you're in the midst of a trial, it's a lot harder to grapple with those questions. When it's so much easier to give that

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advice to someone else, when they're in it, you know, we grow up our whole lives reciting sort of Aloha, you understand the idea of a burden that is at some point lifted, but when you're in the midst of a trial, there are certain elements that can really bring all of those concepts into question, and cause you to question yourself, amongst them is the idea of Allah punishing me because of something that I might have done. And that usually comes when there is some sort of prolonged nature to this test or trial, or when the trial comes when I feel like I was at the best state of my faith? You know, I feel like this was a time when I was doing everything, right. And that's when

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this all came, or trials come, you know, in succession. And that's usually the way that it works. One hits you and then the next one hits you in the next one hits you, you start asking these questions like What have I done? What what did I do for this to happen? Is there some sort of punishment that is behind this? Is it some sort of disobedience that I have committed? And the question that I get asked multiple times is, how do I know if I'm passing the test? And this is really where I want to focus on in sha Allah to Allah towards the end of this Holtville? How do I know if I'm passing the test? I know I'm being tested. It's very obvious right now, how do I know if

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I'm passing this test from Allah subhanho Jad? Now, first and foremost, I want to cover this concept from the perspective of punishment, the reason being, because we have to actually ask the question, Does Allah subhanaw taala punish people in this life for their deeds? Is this the place where punishment takes place you read about nations of the past that were destroyed, but we know that this is not the norm of how Allah subhanaw taala deals with nations post what we read about of those destroyed nations in the past. Overall, there is a loss of Baraka, there's a loss of blessing, there could be destruction that comes upon a people of tyranny. And we know that tyranny provokes

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destruction in the long run, but at the same time, you don't see the immediacy that you hear about in the stories in the Quran. And so there are a few caveats. Number one, Allah subhanaw taala says, No, you won't be Mikasa boo. Muhammad had Allah subhanaw taala called them to account for what they have earned and then surely he would have hastened their punishment, of course is inserted calf, which we read every Friday. If Allah was going to call them to account for what they had done, he would have said

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Certainly hasten their punishments. What does that mean? Can you imagine the nature of our relationship with Allah subhanaw taala if we immediately faced consequences for our sins, believe or disbelieve, or whatever it may be, you know, if every single time you commit a sin, something bad happens to you, like you're wearing a device that shocks you with pain, every single time you commit a sin, but it doesn't work that way. Because instead, Allah subhanaw taala delays you and gives you a chance to be reminded and to repent, and to actually turn that sin into a good deed because of sin that you repent from will ultimately show up in your book on the day of judgment as a good deed. And

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Allah azza wa jal says, this is for everyone. Whenever you ask the law NASA below me him not Tanaka. I lay him in daba tin Well, I can use a hero Hamidah agilan was sunnah Allah Subhana Allah says, if Allah were to seize mankind, for their wrongdoing for their transgressions, He would not leave on it's a single moving creature, meaning there would not be a single creature on earth, that would be able to survive that because we all slip sometimes no one would survive that type of relationship with Allah subhanaw taala in this life, none of us would get past that. But instead ALLAH SubhanA wa Tada says, He postpones them. They either judge at home, instead of your own, ascertain whether

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you're stuck with the moon. And when their term comes to a conclusion, they cannot delay it for a single moment, nor can they bring it forward, when the time comes for that reward. And for that punishment, there is no way that you can move it forward. And there is no way that you can delay it. So this is the first thing that Allah Azza uncovers in the nature of this relationship, that it's for your benefits, that there isn't an immediate consequence or reward for your deeds.

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That would completely defeat the purpose of the test of this world as a whole. If things happen with immediacy, right, this whole concept of belief in the unseen and another realm where the consequences are greater and eternal, that would defeat the purpose of believing in a lord that is unseen. All of that would go out the window. And it's truly to our benefit that we're not seized every, every single time we commit a sin. And Allah azza wa jal says, Send us to read your home in Haifa in the morning, this was the one that used to scare the Companions, that sometimes, in fact, we will reel them in from places that they don't realize blessings can be a form of punishment,

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because a person increases and tyranny increases in sin. And what they see as a result of that is an increase in goodness in this life. And so that, that provokes a certain type of arrogance, and invincibility that you start to see in the tyrants in the Quran, right, that prototype that here I am increasing in my transgression. And it seems like things are only getting better for me. And in the process, they're actually only being reeled in to a greater punishment, because they're increasing their share of punishment in the greater sense in the Hereafter. And why were the Sahaba scared of this because the Sahaba lived through moments of great difficulty. They lived through

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moments where they didn't think they were going to survive the trials of this world, they were persecuted, they were ambushed. They, they had their loved ones mutilated. They struggled from poverty, they struggled through the Hijra through the migration, they live through the worst of times, and then they got to see the glory days in this world. Allah bless them, and they were given victory and they got to see goodness. And so who used to worry most from this is all going to toggle the low tide on.

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People above them rot, Radi Allahu taala, and who you hear about these people that went through great difficulties. And one of the things about being in great difficulty and some of us might be able to reflect back on some of our most difficult times, as you say to yourself, you know,

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at least I knew at that time that I was close to Allah. Some people interpret trial the exact opposite way. I knew at that time when I was struggling when I was going through this and that for the sake of Allah subhanaw taala that I was enjoying a certain closeness to him. I knew where my rank was with Allah subhanaw taala. And now, the blessings are actually confusing me. The ease of the situation is confusing me because I don't know where I stand in that regard. So Allah says, Some people send us the Dejal human half of the day. Yeah, and the moment they're being reeled in from a direction that they don't expect. And subhanAllah look at the believer on the other hand, we are

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Zukerman, Hazel ly tested, many tequila Hajjaj Allahu Maharaja, we are so common hatred I tested, whoever is conscious of Allah subhanaw taala. Allah will make a way out for them and provide for them from ways they don't expect. And so they have directions of sustenance, directions of sustenance, pathways of goodness

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that they may not be considering. Just as on the other hand, there could be directions of punishment that the others are not considering. So you're not really understanding that this door of risk, this pathway of goodness that came to you is directly tied to this, just as a person might be punished with something that seems so good. But they don't realize that that's actually a direction of pulling them away from ALLAH SubhanA wa Tada and to ultimately what will not be of benefit to them. And the scholar is also mentioned here, notice that when Allah talks about the discourse of those who are being punished with blessings,

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even if everything on the outside seems good,

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there's still the void on the inside.

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That actually lends itself to a tortured existence. So you see someone and you're like, why do they have all this despite their disobedience, despite the the the horrible things that they do? Why do they have all this goodness in this world? And what does Allah subhanaw taala say? Fela Torah gibca and wild whom Allah Allah Domina you read Allah Who knew as zebra on behalf of Phil higher to dunya, what does haka and Fuso home or home cafiero, las Panatela says, Do not be amused by what they have of their wealth and of their children and things of that sort the worldly possessions that have been given to them. That, in fact, is a means of punishment for them, because the more they're given in

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this life, and still not feeling a sense of fulfillment and happiness on the inside that can only come with ima, the more frustrated and dejected they're actually getting. So it seems to be great on the outside, the exteriors seems to be getting better and better and better. And you might just be seeing the exterior and thinking to yourself, Wow, that seems like a great life. Why are all these great things happening for them? This seems to be a life of glamour. And this is, of course, one of the problems that you always see other people's blessings, but you only see your own hardships, you don't see your blessings and their hardships, you see their blessings, and you see your own

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hardships, and your hardships are magnified. And their blessings, which are the ones that are usually being put out there are masking hardships that you don't see. So Allah is saying that even if they have the blessings of this world, and the goodness of this world, there is still punishment in the emptiness on the inside that can only be filled with ima, and so don't envy them. Don't be amused. And it's punishment for them in this life. And it's even worse when the soul departs from them in that state. Right, and they have to face the consequences of their deeds, and of those actions. So the believers on the other hand,

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the righteous, they're given Baraka in what they have, they're given blessing in what they have. They always have perspective, because of the faith that is inside their hearts. Because of what is inside the vessel, they always have perspective. I jump into the Umbrella Movement, the prophet sighs son MC, said he said How strange and amazing is the affair of the believer. It's the emaan that allows the believer to have perspective, they have perspective with the good that they have. They have perspective with the hardships that they have, they use it always to propel them to be closer to Allah subhanho to Allah, and nothing goes to waste in this life or in the next. As long as

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they maintain that precious provision of iman of faith. They keep it on the inside. And so everything around them make sense. As long as they have that on the inside, not the specifics of the decree of Allah subhanaw taala but the nature of their relationship with Allah and blessings and trials. It all makes sense to them in that sense. The most important takeaway from this and then I'll move on in sha Allah Tada.

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And I want you to remember this, this life is not doctored, haste up. This is not the realm of accountability. This is daughter, Lana. This is the round of Deeps. This is not dotted hisab This is daughter llama, this is not the realm in which Allah subhanaw taala alots punishments and rewards. So when you try to read that on someone else, or on yourself, you're going to fail. This is the realm of the test, Leah blue ACOEM ayoko us anomala. This is the realm where you're tested with what you're going to do.

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And that should be your focus. So someone would say, Well, is there a framework, at least in the deen for classifying trials? Is there some sort of framework to where I'm not completely in the dark them? And the answer is yes. Three frames, the first frame

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tests that are endured because you did good.

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When you endure a trial, because of something noble that you did, feasts Habibollah you missed out on something because of your insistence on your principles. You were taken advantage of because you weren't dirty like

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The other person, you did not harm, you refuse to oppress you put forth something for the sake of Allah you gave of your time of your wealth of your health, whatever it may be, for the sake of Allah for something noble, and you endured a test in that that is the best thing that could happen to you. Because that means Allah subhanaw taala has stored the entire reward of that for the hereafter, he's taken the entire reward of them. And you know, that's a reward. That's not a punishment from Allah subhanaw taala. When you are tested in the capacity of doing good when you can directly tie the trial, to a good deed. And so I just want everyone to leave with this in particular in this first

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frame, never regret something you do for the sake of Allah subhanaw taala ever, ever, even if it yields the most difficult things in this life, never regret something you do for the sake of Allah subhana wa Tada. Not in not in relationship to him alone, or as it is, in regards to other people don't regret your son, don't ever regret your good doing because of trial that comes in the capacity of that is a reward from Allah subhanaw taala. Because all it means is that there's a greater reward for you that Allah has stored for you in the hereafter. So that's frame number one, frame number two second category of trials are tests that are directly tied to a sin. So you commit a sin, and you're

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tested within that sin or in a way that is directly tied to that sin. That is certainly a punishment, just like category one is certainly a reward. That's certainly a punishment.

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However, that punishment could be a reminder to repent, and it turns that punishment into something of your favor.

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So even then, it's not an absolute punishment, because you still have an opportunity to take it from being a punishment to being something else. But if something happens to you in the capacity of you're doing wrong, then of course, you take that as a punishment from Allah subhanaw taala. Of course, you take that as a wake up call that Allah is sending you a very specific message. To leave off that disobedience, category three is everything else, every other test the tests that you can't directly tied to a good deed, nor can you directly tie to a sin. And that's where that test could either be a punishment, or it could be a reward. Or it could be a reminder. And you don't know. And

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the only way that you can know at that point, whether it's punishment or reward is by your response, how did you respond to it, the way that you respond to it is going to determine whether it's a reward or a punishment. If you respond to it with obedience with good, then it's a reward. If you respond to it with that, then it's a punishment. So it is entirely predicated on your response. And this is the majority of the tests that come our way.

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It's about your response.

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You will not get to the specifics of the decree. But you understand the specifics of your response. How are you going to respond to that test? And so that trial that comes to you? And so the believer, does not focus on why Allah is testing them in this dunya. But how you're doing with the test of Deen? It's not about how Allah is testing me in the worldly sense, how am I responding with the revelation that he has sent to me? Now, I want to end on this because it's probably the most important point here in sha Allah because it's very, very often missed. We know that the Prophet slice and I'm said, A Sabra in the sadhana Talulah. You know, when people ask, How do I know if I'm

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passing the test, patience is at the first strike. The Scholars say this is of two types. The first strike is the immediate response to the trial when it comes to you. But we all know that sometimes, you know, I actually respond well in the beginning, but then I lose myself later on some trials, they hit you, and your initial response is actually decent. It's when the test is prolonged, that you start to fall off the path, right? Some trials and most people, right, it's the it's the first moments where the character that you showed the response that you show is going to determine your response all along. But I know that some of us have been through something where in the beginning it

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was like okay to have the love but then like when the pain of that lingered on the trial lingered on or when I realized what has actually been lost by that loss that I encountered. It started to get harder, right.

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And so the scholars say this and this is very important. When it comes to patience. With those long trials and knowing whether or not you pass the test.

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Do not get tied up with the specifics of the test. However, measure your patience by your progress and obedience to Allah subhanaw taala last simple sentence I want you to remember measure your patients by your progress what his patients look like in the very beginning at him did

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La in la la, he went to LA Roger, you praise God. And you say that to him, we belong unto him, we returned, that's a segment of Gula the long standing part of that it's not your posts online about how you're being patient. It's not just saying and hamdulillah after that, it's whether or not there is progress in your obedience to Allah subhana wa Tada progress in your relationship with Allah subhanaw taala. So you trace back everything to the only criteria that you know the criteria of obedience and disobedience. Am I becoming a better Muslim?

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Am I becoming a better believer as a result of this test and trial that's coming to me? Or am I actually maintaining status quo in regards to my relationship with Allah? subhanaw taala? Are things actually being transformed? Or am I insisting on disobedience to Allah, if you're insisting on disobedience to Allah, the first strike of patience has already passed where you said, hamdulillah it's not just saying 100 Allah at that point, because it was meant to be a reminder to you to

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go back to that criteria and measure your patience by your progress. So again, dear brothers and sisters, I know the questioning gets to us the the need for closure gets to us don't get caught up in the beginning. Don't get caught up in the specifics. Go back to the criteria, as one of the scholars said that, you know, when a person

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commits a sin and then they cry about it, but then they go back to the same sin, so they sell high for money. Okay, William Sahar eignet. A person who truly fears Allah subhanaw taala is not someone who just cries and then wipes their tears Lachenal heif maniototo When you have when you have someone Allah are they, the one who is truly a fear afraid of Allah subhanaw taala are the consequences of that sin is the one who leaves that which is causing them to have that apprehension in the first place. It's not about just shedding tears. It's not about just the emotional sense of patience, the emotional sense of repentance. How do I get back to actually making progress in my

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journey to Allah subhanaw taala May Allah increase us in obedience and in righteousness and goodness, with the blessings that He gives to us and with the trials, may the ease that he sends to us be a reminder that all of those blessings come from Allah subhanaw taala and that they are there to pursue the greatest blessing of his pleasure and entrance into His paradise. And may the hardships that come to us in this life be a reminder that there will come a time that all that we have in this life will be gone, and that the greatest hardship is the hardship of the hereafter. We ask Allah Subhana Allah to Allah to grant us the best of this life and the best of the hereafter and

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