Suhaib Webb – AlGhazzali’s The Way of The Worshipers (Part Eleven) The Triggers of Sincere Repentance
AI: Summary ©
AI: Transcript ©
Welcome to our weekly gathering.
An explanation of the book of imam, Abuhamad
Al Khazari.
The book he wrote is called Minhaj
basically this book is charting the course of
people who have decided
to
live their life as best they can
as muslims
and as devout muslims, as committed muslims.
Allah
in the Quran commands
us to use our own sense of utility
that he has given us to submit to
him.
And he shows us to the life of
Sayna Ibrahim
I have submitted to Allah. Often times people
feel that they have no control over themselves.
This is one of the tricks of Shaitan
that someone
determinately
and intentionally
decides to become a committed
Muslim.
So Imam Al Khazari is now
talking about 7 challenges to that process.
And we went through the first challenge was
knowledge. We spent quite a bit of time
unpacking it, and now we've reached the second
obstacle
or hurdle and that's the hurdle of repentance.
And we begin,
discussing,
alhamdulillah,
how that looks.
And he defines repentance in a very important
way and I thought I would repeat it
for everyone here. Those of you taking notes
super appreciated. May
Allah bless you.
So he says the first
definition or description of toba
is that a person chooses to leave sin.
Ichtyar
means that a person chooses to leave sin.
When people
tell me I have no control over not
sinning,
I tell them do the opposite. Choose the
opposite. Like try, try, struggle.
Right?
So the sheikh he says
that repentance in its essence is the choice
to leave sin. And there's a reason that
he also mentions this, and this is really,
really profound.
Because the imam Abuhamad al Ghazari is a
legal scholar,
So at times, he's going to write in
a very legal way.
And that means that what if there's not
Iqtyar?
For example, what if someone is forced
to sin?
What if someone is forced to sin? Muqahar.
Not the one who has Ikhtyar,
but the one who's forced.
So then if we take his definition, we
understand then someone that's
being forced into evil
is therefore not a sinner.
An example of that is recently a woman
contacted me
who said that her family will not allow
her to wear hijab, and she was worried
that she's sinning.
And I've now set up, you know, an
arrangement to speak to her family,
but to the point where she felt they
may physically harm her.
And that's why we have to be very
careful with people
that we that we talk to and we
give Dawah to and the messages that we
put online.
You don't necessarily know if people are being
forced into situations that are beyond their control.
The convert who can't necessarily observe
all of the aspects of Islam
because of their family situation or their financial
situation.
Without his or her choice,
then that is not a sin.
So that's why the imam, he uses this
word. He's very, very delicate and precise in
his language
to show that people who are composed
to do evil.
I remember in the nineties,
I I met a
a Muslim who came from overseas who was
forced to eat pork
by non Muslims,
subhanAllah,
in like a war,
you
know,
and felt like subhanAllah
felt very guilty about that
but that's without his or her ikhtiyar.
So the first is that a person is
choosing to do evil through their own utility.
So oftentimes you may be listening to me
now, and you may be in a certain
set of social optics or optics within your
family,
or financial optics or challenges to whatever you're
trying to do that may impact you.
So you have to ask yourself, like, if
I'm being forced because of these situations and
I'm not able to get out of them
immediately,
Allah Subhanahu Wa Ta'ala is Kareem ra'ulfur Rahim
Alhamdulillah.
That's why the prophet Sallallahu Alaihi Wasallam he
said
forgetfulness was removed from my
Ummah. And what they were forced to do.
Meaning the sin.
So when he says
this implies personal utility.
And this excludes people who are forced
into evil behavior, whether by others,
perhaps due to certain financial challenges.
Of course, as long as it's not harming
other people.
And also for someone who's forgetful,
nasty,
sometimes people forget.
Like sometimes people forget to pray.
So here we see something like really beautiful.
We see ministry in the word words of
Al Ghazali.
Like there's there's a lot of investment in
the maturity of his language,
man.
So who's excluded from this? Someone who's forced
due to set of circumstances that they may
not be able to change.
Someone
who forgets,
mashallah.
And
someone also
who doesn't know,
someone who doesn't know.
And we have a beautiful axiom in Islamic
law.
That people are forgiven who don't seriously know.
Those followers of Sayidina Musa
when they escaped Egypt,
they still were suffering from Stockholm Syndrome.
They loved their masters.
So they said
to
him, can you make an idol for us?
Even though they were Muslims, they were followers
at that time of Satan and Musa. They
still had Stockholm Syndrome. They had psychological trauma.
There were a lot of challenges that they
were dealing with.
When they said to him
make an idol for us that he say
you're kuffar,
you're out of Islam,
your aqidah is wrong.
You're ignorant people. So we have a famous
axiom.
He didn't
he didn't call them Kufar.
He called them ignorant.
So Sayed no Imam,
when he defines repentance, he says,
It is to leave
the choice of sin,
and he puts the onus in our hands.
This is the second part of the definition,
you can see it here,
is that the person had fallen into that
sin before.
So in order to repent, to turn away,
I would have had to have made the
mistake.
And
there and this shows you the dangers sometimes
of text. There should be a here.
What does that mean? Again, this is very
beautiful.
Means that let's say I did some sin
when I was young because I had the
energy of my youth.
And then as I got older,
I said, I wanna, you know, I realized
I did this really, really evil sin
in my young age that required the strength
of a young person.
I can't do it now,
but could I still repent for it, even
though now I don't have the Ikhtyar, I
don't have the ability to do it?
So out of the rahma of Allah
any
repentance
for any evil in that state
is going to
be a means
to remove the evil I did say when
I was young.
SubhanAllah.
So he says,
meaning
So when I'm older, if I say, you
know, SubhanAllah, when I was young, maybe I
stole something or whatever. Right? I I had
the legs to run. Now I'm old. I
can't run anymore.
Or maybe I used to use my eyes
and, you know,
jump online and steal stuff from whatever. Right?
Now I can't see.
At that moment, inshallah, if I sincerely repent
to Allah
means
that I have the intention
that if I could stop, I would have
stopped,
and that whatever I repent for is sufficient,
Alhamdulillah.
Doesn't have to be the exact same sin.
This is the 4th condition that my repentance
is for
Allah.
Not for fame, not for people to say,
oh, he's good now.
Like Pac said, you're Muslim now, no more
dope game.
None of that. Right?
It's for Allah.
In the 5th condition,
to flee from the anger of Allah.
So, Sayna Imam Al Ghazari, how does he
define repentance is actually very important
Is that a person
uses their own choice to leave the sin
which they have previously committed
in degree, not in
like the actual like like so let's say
as I said later on I'm not I'm
not doing that sin anymore
but the other sins I'm doing if I
repent for them and also I mentioned that
sin, that's
Sincerely for Allah,
And fleeing
and protecting myself
from the anger of Allah Subhanahu
Wa Ta'ala.
Today, what we wanna talk about
what he means by flee here is is
It
could be physically. We'll talk about it in
the future, but what he means here is
that internally, I distance myself
from choosing that evil.
And then then I translate that into physically
then divorcing myself
from that evil
over time.
Wa Alaikum Salam Rahmatullah.
What we wanna talk about now, Alhamdulillah,
what he calls Muqaddimat
a Tawba.
So he talked about the foundations of Tawba
and he says,
right. These are the conditions and foundations of
Tawba, the things that I just mentioned.
So if you're able to do that, he
said, this is true repentance.
Then he moves on, he says,
what
are the things that are going to be
prerequisites if you will, are going to cause
repentance?
What we could say are the triggers of
repentance?
What are those things that I need to
prepare that will be there that are gonna
prepare me
to be somebody who comes back to Allah
and commits myself to a life of faith
and devotion.
And that's what we're going to talk about
today.
He says,
The first thing that you should think about
is just remember
what this evil is going to lead to.
Just think about the sin, right?
And where
those sins are gonna lead
in the larger scheme of things.
So the first he says,
think about the ugliness and the repugnance
of the outcome of sin.
In this life, of course,
living a life of irresponsibility,
and the next life. As an educator in
the university system now for
a number of, you know, 4, 4 years
or so,
I can say that most of the time
when I see students
fail to perform well, it's not because
they lack intelligence,
they lack discipline.
They lack discipline. We've all seen incredibly talented
people
who have wasted their talent
with their irresponsibility
and lack of discipline.
So the sheikh is saying, like, just think
about
think about, like, where
where sin is eventually gonna take you, man?
What's the ultimate outcome of sin?
Is something repugnant?
So the second thing that you should think
about
is the incredible punishment of Allah Subhanahu Wa
Ta'ala
and the pain of His anger and wrath
for which you know
you do not have the ability to shoulder.
He says,
3rd thing he says that you should think
about
is the incredible punishment of Allah Subhanahu Wa
Ta'ala.
And the incredible pain associated with his anger
and his wrath
for which you and I
have,
we do not have the ability to shoulder
Allahu
Akbar.
The third thing he says is that you
should think about
how weak you are
and how
you don't have the ability
to handle that punishment, I don't have the
ability.
So someone who can't even handle the heat
of the sun.
Well, the punishment of
law enforcement for example, he gives example, like
in his age someone who is being like
punished.
You know, even the biting of an ant.
How will that person be able to
handle hellfire?
The point he's getting at is somebody can't
handle
basic
and also serious forms of uncomfortability
in this dunya.
How on earth would they imagine that they
could handle it in the hereafter?
Allah says
say to them that the fire of *
is greater.
He's saying like, you know, being stung by
a scorpion or bit by
a snake has no comparison to those things
which are created to punish in the hellfire.
So he's saying these are the 3 things
That should.
Bring us.
Into repentance and if you think about it
should protect us from sin.
What he calls
Maybe somebody doesn't feel the need to repent
or maybe someone's negligent from repentance,
then these are
those things that are going to trigger it.
And we'll read them again.
These
things that are going to trigger repentance are
3.
We want us to think about the repugnant
ending associated with sin.
The second is to think about
the incredible punishment, may Allah Subhana Wa Ta'la
make it easy for us You Rabb,
in pain
associated with Allah's punishment, anger and wrath, for
which we know we can't handle.
Then he says, okay here's some examples of
that. Somebody can't stand in the sun long,
why would they be sinning?
Somebody that can't even handle the bite of
an ant,
what do they think the hereafter is gonna
be like?
So that's the 3rd.
He says
So therefore we truly
seek refuge in Allah Subhanahu Wa Ta'ala and
he says it twice
from his anger and his punishment.
If you were to then
make these three things, like if you were
to be consistent
in remembering them and
habituate them.
And a a lady all
the time day and night.
Then these three things
then these things will
carry you
to sincere repentance. Because remember the context of
what we're talking about from last week is
that somebody asked him about the verse in
Surah Al Taherim.
'O you who believe, sincerely repent.'
And the word nasaha means like it doesn't
return.
So someone asked him, how do you do
that? So he mentions,
number 1,
right?
Someone uses their utility
to leave a sin which they had
previously committed.
So he talks about what it means as
we just discussed
and then he now moves on to, like,
what's gonna trigger
real repentance?
What's gonna trigger, like, you and I to,
like, repent for our sins
and like commit ourselves to living a life
as devoted Muslims?
So he said there are 3 things
that are gonna trigger that.
He said the first,
Rahim
said the first one is
to think about
the disgusting ending that always comes with sin.
Number 3. Number 2.
To think about the tremendous punishment of Allah
and the anger of Allah for which you
and I,
we cannot handle.
SubhanAllah.
And to think about
your weakness and your inability
to shoulder that kind of punishment.
So just think about it like
3rd,
I can't even stand being outside very long.
How am I gonna
sin
if I know I can't stand outside very
long? The heatwave is putting it on me,
but then I think I can sin? I
think I have the capacity to shoulder the
punishment of *? Like, think about that.
It's not possible.
Tawba.
He said, but if perhaps someone says, but
didn't, you know, after all the stuff you
said about repentance,
didn't the prophet Sallallahu Alaihi Wasallam say that
regret is repentance? This Hadith,
Anadamu
Tawbatun, is a sound Hadith related by Imam
Ahmed and his Musnet.
So like someone may ask, how you you
broke it down. Like, this guy very, like,
but, like, it's a very simple how do
you
to
feel regret is told, but what he's getting
at is some people may say, well, you
know, I didn't change my life. I didn't
repent.
I didn't, you know, recommit to my faith,
but I I regret what I did. So
that that's enough. Right? That's what the the
prophet said. Alayhi Salatu Salam.
I just have to feel bad. I'm good.
The Sheikh, he does something very nice.
He shows his edeb with people who don't
agree with him or people who say really
ignorant things.
And the person says,
The person will say to him, like, you've
made this more difficult than it is. Just
you have to feel regret. That's all that's
just in your heart, man. Just feel bad.
He says you should say to this person,
you should say them first and foremost
So number 1 is like real
is not something that a person can control.
And he says, for example, people regret things
which actually aren't even good for them.
Or at that times, they feel nadema about
something
that they don't wanna feel that way about.
Or they feel regret about something but at
the same time, they don't wanna repent for
it. So someone may feel regret, but they
don't make Tawba.
Tawba. But Tawba is something that you have
control over.
Turning back to Allah subhanahu wa ta'ala is
something that you can do.
And he touches on something very important man,
this is a foundational principle in Osul
That generally we say emotions
are not
something which fall under taqleef.
Because it's impossible to control our emotions.
SubhanAllah.
What we are held accountable for are how
we act on those emotions.
And that's why the prophet sallallahu alaihi wa
sallam has said to his Sahaba,
one of the blessings that Allah has given
this ummah
is that he is not going to hold
them accountable for things that
reside in their hearts.
In the hadith of Sayedina
Abi Huraira,
When the prophet Sallallahu Alaihi Wasallam,
he
came the man came to the prophet and
said, 'Ausini,
advise me.'
The prophet said,
don't be angry. What does it mean? Imam
Al Nawi says, doesn't mean, like, don't become
angry because that's something that oftentimes we can't
control.
What it means is do not act irresponsibly
in
anger.
That's why we have an axiom when I
was studying
Ifta,
la Ifta Bil Ikhlaq.
You're not supposed to give a fatwa when
you're a man.
And also there is the
hadith of the prophet sallallahu alaihi wa sallam
that we don't consider divorce
When someone's angry.
Why? Because
the the the emotions are hard to control.
So what he's saying is
regret.
People regret things that are bad. And sometimes
people regret things and they still don't repent.
So how can you say that you're gonna
take the literal meaning of this Hadith a
Tawbatun Nadim? No, no, no, it has to
be interpreted.
It has to be interpreted.
But but repentance is something that people have
the ability to do and it's something that
Allah has commanded us. And this is now
touching on a second important axiom in Islamic
law.
What does that mean? It is impossible for
us to believe
that Allah Subhanahu Wa Ta'ala
commanded us to do something we cannot do.
Because Allah subhanahu wa ta'ala
says in Surat Hajj, I have not placed
hardship on you in this religion.
You read Allah
has facilitated things for you.
People are made weak.
So when he says
means Allah has commanded you to do it,
so you have the ability to do it.
So, like, let's say that somebody,
you know, they have some mistakes in front
of people and they simply regret it but
they don't fix it whether it's related to
financial issues, whether it's related to relationships with
others.
That's not gonna suffice until they fix what
they've
done.
This actually happens a lot with Muslims now
because
the lack of Arabic language and the lack
of training.
So what he's saying is that from this
you will understand
that in this narration
there is a meaning the person who is
saying, oh you know, Tova is just repentance,
all this other stuff is not in the
hadith.
He's saying that person has failed to understand
the text correctly.
They have gotten lost in the explicit nature
of the text,
not the implications
or meaning of the text.
Then he says,
So he said that first, when we talk
about regret with God, that means feeling regret
in the face of Allah's transcendence
and the awesome nature of Allah
and fearing his punishment.
And this is what inspires someone to truly
repent.
And that is really
the the state of people who repent,
that they repent out of all to Allah
Subhanahu Wa Ta'ala
and fear of Allah Subhanahu Wa Ta'ala. That's
what we find, that's their state.
He says something nice.
So if somebody were to truly
express repentance
and regret
based on those three things that we talked
about.
Number 1 is thinking about the repugnant end
of sin.
Number 2 is thinking about the punishment of
Allah
and number 3, our inability to
shoulder that punishment.
He says, then that is going to lead
you to true
regret.
What the prophet meant when he said
atawbatunadam.
Nadam,
regret
where the sin is gonna leave me. Regret
because I may have brought about Allah's anger,
regret because I know I cannot handle
the punishment of Allah in the hereafter.
Masha Allah.
And at the same time that kind of
regret he said
is going to sustain me through the future.
And it will cause me
to have a greater reliance on Allah Subhanahu
Wa Ta'ala
and a greater sense of tador,
humility with Allah.
And he says thus,
that is the type of regret
that the Prophet Mi in the Hadith Tawba
to Nadim
and because that type of regret
contains all that I just talked about.
That's why the prophet said that that regret
is repentance.
A toba tu, that repentance is regret. What
he meant is this feeling of
I know there's a great irresponsibility
attached to sin in this life and the
next, the ending is not good. I know
that I may have made myself eligible for
tremendous powerful punishment and the wrath of Allah
Azzawajal.
And number 3, I know that I cannot
handle
that punishment,
so then I repent to Allah because I
feel state of regret,
Mashallah.
So let me step back again to make
sure we all understand why we are.
He was asked
last week,
how do you engage in true repentance?
So he defined true repentance, we talked about
it,
Right, is that a person
chooses to leave sin,
which they had fallen into in the past,
out
of sincerity to Allah Subhanahu Ta'ala
and fleeing his anger.
Then he talked about the 3 things that
are going to trigger repentance.
The first was the repugnant ending of sin.
Number 2 is the anger and punishment of
Allah.
And number 3 is that I know I
cannot handle that punishment. I can't even sit
out in the sun long without starting to
burn.
So how would I think I could handle
the hellfire?
And he said, and this is the meaning
of, you know, like a sense of regret,
Atobatunadam.
And what he's saying is, no one should
interpret this hadith literally,
that I do some really bad stuff and
I'm like, well you know, I'm sorry I
did it. That's enough. No, no. It should
lead to
change and commitments.
And we all know this. Like, if we're
in relationships and people do something wrong,
and they're like, oh, I'm sorry, but they
don't change. Are you gonna accept that?
I'm sorry, you're not gonna accept it.
You're not. So what he's saying is don't
think it just simply means you can just
blow it off.
Understand what I just said
very well
and
may Allah give you
And if you were to say,
al insan
and yasbira
And if you were to say,
how is it possible that a person
can be so resilient that they no longer
fall into sin, whether the major or minor
sins.
How is it possible that I could live
a life free of sin
when theologians differ about the prophets?
And I'm nowhere near the prophets.
And they are the most honorable people.
What he's getting at here is how people
will use
their relationship with prophets
or the prophet they follow
as an excuse to do bad.
We see this I'm not I'm not Muhammad
I
remember growing up in the church, there were
some stories about the prophets in the Bible.
If those stories happened,
people would be put in prison for that
now.
They'd be punished. It's impossible.
And I remember my Sunday school teacher saying,
you know, you're about to hear something. It's
absolutely inconceivable
and unimaginable
and she and we learned it as kids
and I was saying to myself, well, you
know,
if the prophets made these kind of mistakes,
hey,
I'm good.
So, Saydina Imam Al Khazari says,
no, no, no, no, no, no, no, no,
Don't think that way.
And he addresses this issue.
He says,
that is possible that you could live a
life free of sin.
And it's not difficult. Doesn't mean completely free
of sin. He means for you and I.
Major in my sins and of course for
the prophets Allah
actually, sorry, he's talking about now about Ishma.
The context here is that the prophets are
free of sin and this is the opinion
of
Sunni theologians. Falls
into 3 opinions about this issue I can
share with you now. Number 1 is that
they were protected from all sins.
Major and
minor
sins. Number 2 is that they were protected
from
major sins
and minor sins that were morally questionable.
But not all minor sins.
This is a mission by Imam
and Joanna.
The third
is that they were protected from the major
sins
and
and that they fell into minor sins.
So you see, there's 3 opinions. Amongst Sunni
theologians,
number 1, Allah protected him from sins.
In the Quran.
Allah protects you.
Number
it's not possible that a prophet would steal
from the spoils of war.
Number 2, that they were protected from major
sins and minor sins,
but only the minor sins related to morality.
Those kind of minor sins that would cause
their ability to be prophets
held as suspect.
Okay?
The third that they were protected from major
sins and they fell into minor sins. These
are three opinions
amongst
Masha'Allah,
the,
scholars
of theology.
And this is not an issue that we
need to fight over or
divide or No, it's not that kind of
issue.
Like an imam al Khazairi responds to this
when the person says, but, like, you know,
even the scholars differ
about prophets. He says, as for prophets being
protected from sin,
That's something that could happen.
It's
not improbable.
And actually, it's easy.
Allah chooses
to grant his mercy to who he wills.
So this issue,
say like for the prophets,
it's not it's not something which is hard
to believe. And in fact, Imam al Marzuki,
he says in
From the conditions of Tawba
is that someone when they're repenting they don't
intend to do the sin again.
Like, it's different if you say I'm weak
or I'm struggling. No, no, I'm repenting but
I know
we're about to get into it.
So I'm I'm like, you know, I'm a
repent, but I know, like, an hour later,
I'm going right back to what I was
doing.
You're not going to be determined in doing
evil like that.
However, if someone,
right,
if someone forgets
or makes a mistake
And what he's saying more or less here
and I I wanna explain this better
is
you know that
when I I fall into sin, it's because
there was a determined,
like I had determination.
Intentionality.
But if I fell into a sin because
I forgot
or I made a mistake,
and we talked about this earlier, or if
somebody forces me, then Allah is forgiving.
Like, whoever is forced into sin, Allah is
forgiving.
So I have to then be determined not
to return to the sin. So I fell
into the sin, I, you know, I I
I jumped into it, I made this mistake,
and now I've repented. But if I fell
into sin because of forgetfulness
or,
you know, inadvertent error,
And it's a very simple issue he says.
And this is where we're gonna stop.
This is something you hear a lot from
people.
And if you say the only thing that
has stopped me from repenting and
dedicating my life to faith and devotion
is
I know that indeed I will
from my core being
I'm gonna eventually go back to the sin,
subhanAllah.
So why repent, man?
Like if I know I'm gonna go back
to it,
why should I repent?
And I won't be able to maintain my
repentance.
So therefore, there's no real benefit in repenting.
Imam Al
Khazali says,
Perhaps you're gonna die.
After you repent, perhaps, you'll die
before you had a chance to return to
that sin.
Right?
You don't know.
You don't know.
So you repent.
You may die
before you have a chance to return to
the sin.
And we're gonna finish here
insha'allah
Then he says, you know also,
as for fearing that you're going to return
to the sin,
then be determined
and be honest.
And that's how you complete this process,
this determination, and this integrity, and this honesty,
and your repentance.
And he says in in so if you
are able to do that and you never
return back to the sin, this is from
the fuddle of Allah.
And if in fact you do return to
the sin, you know that the sins you
did before have been forgiven.
So you you got one sin and this
is the opinion of the majority of theologians.
That whoever repents, their sins are forgiven.
Any Muslim who repents to Allah subhanahu wa
ta'ala
sincerely, their sins are forgiven.
This is the opinion of the majority
of theologians Alhamdulillah and strongest based on evidence.
So he said, so if you're worried about,
like, you're gonna go back to that sin
and that you've wasted your time repenting,
Take heart and know that maybe that repentance
will cause you to never return to the
sin again
or at a minimum at least your repentance
has caused in your previous sins to forgiven.
So when you fall into this sin, then
you have one sin.
So therefore the only sin you have is
the sin that you just committed.
Subhan
Masha'Allah.
It says therefore, so being forgiven,
whether it's being forgiven and never going back
to the sin
or being forgiven of previous sins, but then
sometimes slipping and going back to the other
sin,
he said, this is actually a great profit
and a great benefit
and an incredible
accomplishment.
So do not allow the fear that you're
gonna go back to the sin,
keep you from repentance.
Because you always need to be in a
state of repentance.
Between those 2 goods, either the good of
all your sins are forgiven and you don't
go back to the sin or all your
sins are forgiven and you may fall back
into the sin.
And Allah
is the one who is responsible for guidance
and success,
and that is what it
is.
Nam. We're just gonna read this quickly, then
we're gonna stop so we can set it
next week. We're not gonna have class because
it will be Eid.
Then the week after we'll continue.
He says
As we said earlier, the predominant opinion of
Ahu Sunnah
is that if somebody repents Insha Allah, they
won't be punished.
Alina, it's a great question.
We answered it earlier. Someone's asking me if
I know about a book, Sahifa
Sajjadia. I don't know anything about this book.
I'm sorry.
The
the sheikh says, and now let's talk about
how do you escape from sin?
And how do you free yourself from it.
He says we can look at sins
and divide them into 3 parts.
3 parts.
The first is that someone has
failed to perform
an obligation
Allah has obligated upon them like prayers,
like fasting, like Zakah.
So the first sin is related to acts
of devotion,
which are obligatory.
And then he says the way that you
should make up for those sins is that
you should make them up as best you
can.
So let's say somebody didn't pray for 20
years, then they started to pray again, they
said oh wow, I haven't prayed in 20
years. They should do their best to make
up the prayers they missed.
Somebody didn't pay zakat for a number of
years, should do best to pay the zakat
that they missed.
So this is how we make toba
for failing to adhere
to
the
obligations.
So I repent
then I translate that
into
Then he said the second are related to
sins between us and God, like drinking alcohol,
smoking weed, whatever.
Playing musical instruments,
if they fall under the designation of what's
forbidden,
interest and usury,
So how do we repent for sins that
come between us and God
is we feel the regret that we talked
about earlier
and then we station our heart
in a way that it does not return
to those sins again. That's okay, you don't
need to say I'm sorry, don't worry about
that.
Masha Allah, may Allah bless you.
And of course any dua made by Sayidna
Ali,
If you find and this is someone asking
a question, If you find duas
of the Sahaba,
Sayidna Umar, Sayidna Abu Bakr, Sayidna Ali, Sayidna
Aisha,
or the Salafi,
the Salihim.
You don't need to ask me,
who am I in front of those people?
Say their duas Alhamdulillah.
Who is Suhaib Webb in front of Sayna
Ali?
I'm not worth
a piece of dust on the, under the
foot of Sayna Ali.
So like, we don't need to ask those
kinds of questions, right?
We're not talking about the Dua of the
Jollis Brothers
or the Dua of, you know, Taylor Swift.
Talking about the Dua
So don't ask people.
Can I
Yeah? Yes.
Yes.
Okay. I'll get to it. I'll get to
it. So someone's asking in the Instagram, like,
someone gave me a dua of Sayidina Adi,
can I say it? Like, wow, you don't
have to ask that question.
This is not to chastise the person who
asked,
but do we know who those people were?
And Sahab are like stars.
So Alhamdulillah
then he says
and Roman I'm going to get to your
question. What Dani the second type of sin
You know, like drinking alcohol, smoking weed,
anything like that.
Usury playing musical instruments which are forbidden.
And the repentance for that is to feel
regret
and then to station your heart in a
way that it never goes back to those
sins again.
So now the Sheikh did something awesome.
He said, here's the 3 types of sins.
The first is when we fail to perform
obligatory acts. The way that we repent for
that
is to ask Allah to forgive us and
then to do our best to make them
up.
Sins, the second sins between us and Allah.
How do we make up for those things?
To feel that regret.
And then to station my heart in a
way that it never returns to it again.
And now he talks about the third sin,
the third type of sin, the
are sins between you and others.
And he said it's these kind of sins
which are most problematic
and most
difficult.
And he said, and they're going to take
place in the following arenas,
different parts to sins that happened between us
and people.
Maybe it's
in monetary issues.
Maybe someone has harmed or taken the life
of somebody.
The honor of a person.
Attacking someone's family
or something that's sacred, their honor, slander them
or you spread
lies about them or maybe they've
said something in confidence to you and you
share it with others.
And the 5th he said are loans.
These are not all of them, but he,
because it's not the purpose of his book,
right?
But he just wants to show how complicated
sins between people can become.
Money,
life,
honor,
integrity,
and debts.
So next time Insha Allah 2 weeks from
now,
we'll talk about those but he says
When it comes to property, you should try
your best to return it to the person,
and so on and so forth. So in
2 weeks, we're going to pick up here
on page 161.
Unfortunately it's not translated,
but we're going to pick up
on this part of how do we manage
and navigate
sins between people.
So Romana has a question, Alhamdulillah. How can
I overcome delusion in viewing ourselves as perfect
and also viewing ourselves destructively
as worthless beings because of our tendency to
do wrong?
Because Allah Subhanahu Wa Ta'ala in the Quran
says that no human being is worthless.
We honored all of you.
And also the key to overcome that is
repentance. You know, there was a scholar Masha'Allah
who he said for 30 years,
I ask Allah
to give me a glimpse into true repentance.
And he says, and I understood after 30
years it was so difficult.
And then he said, finally I saw in
my dream
one of the righteous people that said to
me, what is disturbing you?
I said, what's disturbing me is I want
to understand true repentance.
And the person said, if you want to
understand true repentance, understand that repentance
is going to cause Allah to love you.
Repentance is intrinsically
tied to the love of Allah.
Allah loves those who repent.
So we should never allow the anguish of
sin
to destroy us
to the point that we forget
the promise of Allah to forgive us and
that He loves those who repent to Him,
Subhanahu Wa Ta'ala. And to stay on the
sunnah of the Prophet salallahu alaihi wa sallam.
Any other questions insha Allah, and we'll pick
up, And I think we'll finish the obstacle
of Tawbah in the next
two sessions,
and then we'll move on to the third
obstacle from the book Man Hajj Al Qasidim
So someone's asking like what do you do
during the lockdown,
you know when you feel like of course
you get cabin fever and start to
you know get into fights and arguments with
your families. I think these are questions maybe
best to ask
of people who are trained
in the science,
you know, kind of family therapists and people.
I'm sure if you search online, I don't
know,
but I'm sure if you search online you're
going to find some amazing articles on YouTube
and other places. People talking about how you
kind of overcome
the frustrations
of,
the cabin fever
cabin fever. Eid Mubarak as well. And And
we're gonna give everyone early Eid, Insha'Allah. Next
week, we wanna have class, and then we
will pick up our class
again
insha Allahu Ta'ala in 2 weeks, and I
will post,
I will post,
I will post this up
Insha Allah Ta'ala
soon. Someone's asking what is the best way
to feel Khushu during Salah? There is an
answer for this in my highlights.
So if you go there, Insha'Allah, you can
find it there, Yusuf. Barakal Afikum.
How do you read the Quran for a
deceased person? Well the way of the early
Muslims was to read the Quran
with the intention that the word of the
Quran will go to the deceased.
This is mentioned by people like Abdullah ibn
Umar, Sound Isnat al Adha Sahabi, who requested
people to recite the Quran over their graves.
This is a issue which is different over,
we don't need to fight and
split the but you intend that the goes
to them.
Is there any benefit in reciting even
if you can't in the moment have sincerity?
Absolutely,
You never know that
istighfar may bring light to your heart Alhamdulillah,
and bring you closer to Allah Subhanahu Wa
Ta'ala.
Someone's saying where are you from? I'm from
Saudi, I'm from,
Obaidanistan.
Obaidanistan.
InshaAllah, if they weren't Muslim, you can make
the intention that Allah will use your Quran
to relieve some of their difficulties in the
hereafter.
When we have questions that might be dumb
or we aren't sure, who do we ask?
You can ask me, there's no dumb question,
mashallah.
There's no such thing as a dumb question
in general. I mean, there are sometimes dumb
questions, but generally people's questions are are coming
from a very important place.
So feel free to ask. Any questions from
folks here at the ICNYU?
You're all so quiet.
You're all so shy
and quiet.
What's going on here?
Where is, the ICNYU
folks?
Taeib, we ask Allah Subhanahu Wa Ta'ala to
bless you, to increase you, insha Allah to
raise you
and early aid,
Mubarak
to everyone.
I ask Allah to accept Insha'Allah this blessed
time from us and to increase us and
we know tomorrow night at the IC there's
gonna be an amazing program. So I encourage
everyone to show up.
Thank you for taking notes.