Sulayman Van Ael – The Divine Names 3
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AI: Transcript ©
I seek
refuge with Allah from the accursed Satan.
In the name of Allah, Most Gracious, Most
Merciful.
Peace and blessings be upon our Master and
Beloved, Muhammad.
And upon his family and all his companions.
And upon his family and all his companions.
If those who want to follow the talk
can come a bit nearer.
It is from the sunnah.
You are all right.
To sit a bit closer.
Okay.
I seek refuge with Allah from the accursed
Satan.
In the name of Allah, Most Gracious, Most
Merciful.
Peace and blessings be upon our Master and
Beloved, Muhammad.
And upon his family and all his companions.
I seek refuge with Allah from the accursed
Satan.
With the will of Allah, we are going
to continue with our journey through the Divine
Names.
And as we said at the very beginning,
it is a blessing that we are actually
reflecting and pondering over the Names of Allah.
Because it is one of the things that
people today don't seem to do a lot.
They don't seem to very often think about
the Names of Allah.
They don't try to understand them.
They don't know how to live them.
And subhanAllah, if this were to be a
rapper or a singer today in this place,
I don't know who, then maybe the mosque
would have been filled with people.
People would leave their favorite series for that.
They would leave their dinner for this.
And when it is about the Names of
Allah subhanAllah very often, there are not as
many people as would go to see a
singer or Ronaldo playing football or Liverpool.
And this is because we are at the
end of times where the majority of people
no longer try to contemplate over the Deen.
So it became something very cheap today.
So what we want to do is to
look at these Names.
What they mean.
How they can change us.
How we can be transformed through these Names.
And what they mean to us.
And last time we spoke about Shakoor.
Today we are talking about At-Tawwab.
We are talking about At-Tawwab subhanAllah.
And when you look at the Arabic words,
then you will find that there are patterns.
And there are patterns.
And this we call a Mizan ul-Sarfi.
And this is a morphology.
There is a scale.
The morphological scale if you say like that.
It is a tombraker for me.
And when we look at them, we understand
what it means.
So we will see for example in Arabic,
there are always root letters.
And these root letters, in order to understand
a word, you are in need of understanding
the root letters.
What do they stand for?
Like when I say a Shakoor, Mashkoor, Shakaar,
Shikiir, Shakiira, Shikiira, Mashkoora.
It is all with a sheen, a kaf
and a ra.
Sha-ka-ra.
So in order to understand what all of
this means, I have to understand what Sha
-ka-ra means.
And you will see that all these different
patterns, they mean something else.
Like very often, a place starts with a
meme.
Like the place where I do Sujood, Masjid.
The place where I learn, Madrasa.
You see that?
The place where people ask to be cured,
or where people cure.
Mustashfa or Mashfa.
And all of these places usually start with
a meme.
You see this?
And when you have fa'il, like shakir,
you have qari, you have katib, and so
forth.
They show you that he or she is
the one that is doing it.
He is doing the kataba, and so forth.
So now, when we look at Tawwab, we
see that it's on the scale of morphology
where it says fa'al.
And fa'al means someone or someone doing
something regularly, continuously.
You see this?
So there is a difference between saying someone
is kadub, someone is katib, and someone is
kathab.
So kathab, tawwab, shakar, ghaffar, means someone continuously
doing this no matter what.
Is that clear?
So when we are going to look into
the Qur'an, try to stay with me,
we are going to see that Allah mentions
that he is ghafir, ghafoor, and ghaffar.
Ghafir, ghafoor, and ghaffar.
But when we look at the sinners, we
see that they are zalim, zalub, and zalham.
For every single one of them, there is
an opposite.
So now, when we are going to look
at the name of Tawwab, it's not the
same as ta'ib.
So tawwab means, I'm going to say what
it means.
Tawwab in the language means coming back.
Coming back.
This is tawwab.
Meaning, when the man ta'ib, or the
woman ta'ibat, came back to Allah.
So when someone tells you, tu'bi ilallah,
do tawbah, it means go back to Allah.
What does it mean going back to Allah
subhanahu wa ta'ala?
Going away from a sin to obedience.
Or coming back from doing something which you
are not, like prayer for example.
Is that clear?
So now the tawwab has three meanings in
the Arabic language.
When I say, the pattern has three meanings.
The pattern has three meanings.
One of them is, Allah is tawwab.
Allah is the one coming back.
We are going to explain this.
The other one is the servant coming back.
What does this mean?
Imam Al-Ghazali says, Allah is tawwab.
Every time that his servant comes back with
repentance, he comes back with forgiveness.
You just have to turn back to Allah
and he turns back to you.
That's it.
But now, our scholars gave an example.
Like imagine you being a father.
You are a father.
And two fathers.
And you send your kids to university somewhere
far away.
You have one dad.
And that dad says like, you know what?
Here is the money for your university.
In a year you have to succeed and
then you come back.
He is a kind father.
But he doesn't really follow up what his
son is doing.
It's just, here is the money, here are
the books, in a year come back.
Another father says, every two weeks I want
to know what you are doing.
Every two weeks you have to tell me.
You come back to me and you explain
what is going on.
Who will be more likely to succeed, do
you think?
The first son or the second one?
The second one.
A tawwab is the one that reminds you
to come back to him.
You see the difference?
So a tawwab is not only the one
granting you forgiveness.
But he is also the one reminding you
of your sins.
So that you would come back to him.
Is that clear?
So now, sometimes you might just be walking
on the street, driving a car.
And all of a sudden you remember a
sin.
You don't know where it comes from.
You are just looking around.
Say, Subhanallah, I didn't do tawwab for this.
Or I have to rectify this.
So all of a sudden you are reminded.
You don't know where it comes from.
It comes from a tawwab.
So the tawwab is the one that reminds
you of your sins.
So that you at the end would pass
for your exam.
Is this clear?
So this is, as we said, it's not
the same of course.
It is that Allah Subhanahu wa ta'ala
is not only the one accepting your repentance.
But also the one reminding you to repent.
And this is also one of the meanings
of a tawwab.
Now when you see, the meaning of a
tawwab, as I said, when we look at
it from a morphological
point
of view.
Then we see that it means the one
that keeps on doing it.
Meaning that every time that you sin and
you repent, He accepts it.
Subhanallah.
Even if He knows that you are going
to repeat the same sin.
So at that particular instance, when you say,
Ya Rabbi, never again.
This was my last time.
I will never skip a prayer again.
I will never miss a prayer again.
I will never gossip again.
I will never look at haram again.
Listen to haram.
I will never have hasad again.
Ya Rabbi, I will never complain to khalaq
again.
To the creation about you.
What you do with me in my life.
Say, Wallahi.
And you believe yourself.
A week later, there you are again.
Now did Allah forgive you between these two
moments and this space in time?
Yes.
Because He forgives us in accordance to our
actions, not in accordance to His knowledge.
Because then nobody would ever be forgiven.
Because He knows that we will return to
the sin very often.
And this is why the Messenger ﷺ has
said, كلُّ بَنِ آدَمْ خَطَّاءٌ He didn't say
yukhti.
It's a khattaa.
وَخَيْرُ الْخَطَّائِينَ التَّوَابُونَ Every child of Adam commits
sins.
A lot of sins.
And the best from amongst those who commit
sins are those who repent.
And this is why Imam Ghazali said in
his book, مِنْ هَاجُ الْعَابِدِينِ الْلَّا جَنَّةِ رَبِّ
الْعَالَمِينِ Which is the last book of Imam
Ghazali, as I said last time.
But he didn't write the book.
He dictated the book.
And then people wrote it down.
So he said it, and his best students
wrote it down.
But it's still Imam Ghazali's book.
So Imam Ghazali, in مِنْ هَاجُ الْعَابِدِينِ الْلَّا
جَنَّةِ رَبِّ الْعَالَمِينِ He says, فَكُلَّ مَا أَهَانَكَ
الشَّيْطَانُ بِالذَّنْبِ أَهِنْهُ بِالتَّوَابَ Every time that shaitan
disgraces you by making you commit a sin,
disgrace him by repentance.
And then he will stop.
The only reason why our sins continue is
because we do not repent enough.
So shaitan says, okay, that's a good deal.
Every time I invite him to look at
haram, or to listen to haram, or to
talk haram, he doesn't repent.
But if every time that you commit a
sin and you repent, then shaitan will say,
No, every time I disgrace him, he disgraces
me.
So he will stop.
And then he will try to invite you
to something else.
So the best way to protect yourself against
shaitan is through repentance.
And this is why Imam Hibatullah al-Barizi,
one of the shafi'i scholars, he said
in a manuscript, وَكُلُّ مَنْ أَخَّرَ التَّوْبَةِ
وَهُوَ مُتَمَكِّنُ مِنْ أَنْ يَتُوبَ فِي وَقْتِهِ كَانَ
آثِمًا He says, everyone who delays repentance, while
he is in the possibility to do tawbah,
is a sinner.
For the time that he does not do
tawbah.
You see?
So if now you have sins that are
in your head, you say, Oh, I didn't
do tawbah for this.
For the time that you do not do
tawbah, he says, you are a sinner.
Because of not doing the tawbah, that particular
instance.
And he says, وَقَدْ تَفَقَ عَلَى ذَٰلِكَ أَهْلُ
الْعِلْمِ And the people of knowledge agreed upon
this.
End of debate.
So we need to do this tawbah.
You know, imagine yourself having a backpack, right?
And you walk.
And while you are walking, I am this
funny imam that puts a stone in your
backpack.
Every step you make.
A bit more.
What will happen at the end?
It will become too heavy.
And now you can't walk anymore.
If now again I put another stone and
another stone, what will happen?
You will fall back.
Then you will crawl.
And I put another stone.
You will stay on your place.
And this is what we have for a
long time now.
That we have the feeling that we do
not advance.
It's like we're crawling.
Like subhanAllah, if you are on your journey
to Allah subhanahu wa ta'ala, every 5
seconds could make you a stronger believer than
you were 5 seconds ago.
This is dunya.
You can use every second to be a
better person on the outside and on the
inside.
Meaning that if we now are almost the
same people as we were 1 year ago,
2 years ago, or 3 months ago, then
what has happened is shaytan has put his
stones in our backpack.
We fell down and we are just crawling
and trying to get further away.
So what is the only way to walk
again, jump again, run again?
Emptying your backpack.
And this is tawaf.
Astaghfirullah ya Rabbi.
Astaghfirullah.
Astaghfirullah.
And not just Astaghfirullah like this.
This doesn't work.
Like, oh sorry Rabbi did it again.
Astaghfirullah.
I mean, imagine somebody here, you know, he
destroys your car.
Boom, boom, like really.
He destroyed all the doors, the windows, went
with the key over your doors.
It's a new Bentley or a Rolls Royce
Phantom for example.
Whatever, this car.
Or just your cheap car.
You like it as well, like my little
Ford Focus of 2006.
So he destroyed it entirely.
And then he says, bro, we're brothers, right?
What will you say?
Really, you will have a look?
Is this all you've got?
You're just saying sorry bro?
This is what we do with Allah.
He gives us rizq, we use the same
rizq to go against Him.
And then we say Astaghfirullah.
Meaning, we get more angry when people wrong
us than when we wrong Allah.
This is pure ego.
This is ego.
I call someone.
Yeah, can you call me back please?
I called him once, twice.
I don't even think maybe his wife is
pregnant.
Maybe they are at the hospital.
Maybe someone died.
No, I'm so important.
There can't be a bigger reason than me.
So he forgets about me, forgot about the
world.
So, why bro?
I tried to contact you.
I get angry.
Allah calls us five times a day.
How often are we on time?
So, a tawwab, when you believe in a
tawwab, so to come back, like you have
to think how many times has He already
forgiven us?
Subhanallah.
And every time we come back, like if
we were to treat our friends the way
we treat Allah, they wouldn't be our friends
anymore.
Every time we broke our promise with Him.
Every time we, you know, subhanallah, we didn't
respect our word.
But here we are again, in the mosque,
hearing about Allah.
And not because we wanted it, but because
He wants it.
We only wanted it because He allowed it.
True?
So now, a tawwab, subhanahu wa ta'ala,
is the one.
I'm always putting this bottle in front of
the recording.
So, a tawwab, subhanahu wa ta'ala, is
the one that always keeps on forgiving you.
At all times.
However the sin may be.
There might be a punishment, even a capital
one in Islam.
Of course, within a certain context and under
a certain law as well.
For that sin, but He would still forgive.
You see?
And also, it's not because you have sinned
that He will remind you of your sin
all the time.
If you do a true tawwab, then you
do not only find Him hiding your sin,
but also forgiving your sin and erasing your
sin.
The more sincere your tawwab is, then there
are three options.
One, He veils the sin from the eyes
of people.
Like the majority amongst us.
People don't know our sins.
If our sins would have been written on
our foreheads, this would have been problematic.
Alhamdulillah, do you know the salihun, like Imam
al-Munawwil, rahimahullah azawajal, mentioned in his Faylu
al-Qadir?
He says, the messenger, about the hadith that
the messenger ﷺ said, Do you smell this?
They said, naam ya Rasulullah.
They said, what is this disgusting smell?
He said, this is the smell that comes
out of the mouth of the people that
backbite the muslimin.
And you can also find it in the
musnad of Imam Ahmad rahimahullah azawajal.
Now, Imam al-Munawwil, in his explanation, Faylu
al-Qadir, he says, And it is known
that the people, the salihun from before, and
we can understand this from this hadith, used
to smell it when people would sin.
He said, but now our sense of smell
is dead.
Because we sin too much ourselves and got
used to the disgusting smell of sins.
Subhanallah.
Do you know that the scholar said that
Imam Abu Hanifa rahimahullah azawajal, and this has
been mentioned by many scholars, they said, when
people used to perform wudu, he would see
the sins in their drops.
In the drops that would drop off from
their limbs when performing wudu.
And then he used to walk like this,
he didn't want to see their sins, and
he asked Allah subhanahu wa ta'ala, Ya
Rabbi, please, I do not want to see
what people do.
And then Allah took it away from him.
So, now Allah, to come back, tawwab subhanahu
wa ta'ala, he's the one that either
veils the sin from people, but, like Imam
Ibn Ajeeba rahimahullah azawajal mentioned, he said, some
people ask for Allah to veil the people
from his sin, and some people ask Allah
to veil themselves from the sin.
Try to listen.
Some people, they ask Allah to veil the
people from the sin they commit.
And other people, they ask Allah to veil
the sin for their eyes.
They don't want to see the sin.
They don't want to think about the sin.
And this is why one of the shu
'ara said, وَإِذَا خَلَوْتَ بِرِيبَةٍ فِي ظُلْمَةٍ وَالنَّفْسُ
دَاعِيَةٍ إِلَى التُّغْيَانِ فَاسْتَحْيِ مِنْ نَظَرِ الْإِلَهِ وَقُلْ
لَهَا إِنَّ الَّذِي خَلَقَ الظُّلَامَ يَرَاهِ أَنَا نَضَسَتْ
وَهُوَ الَّذِي يَرَدَ بِيبَ الظَّرِّ فِي الظُّلُمَاتِ فَقَ
السُّمِّ السَّخْرِ وَالسَّامِعُ لِلْجَهْرِ وَالإِخْفَاتِ بِسَمِعِهِ الْوَاسِيَ
لِلْأَصْوَاتِ وَعِلْمُهُ بِمَا بَدَى وَمَا خَفِي أَحَاطَ عِلْمًا
بِالْجَنِيِّ وَالْخَفِي So the first one says, and
when you are alone with your sin, says
خَلَوْتَ بِرِيبَةٍ فِي الظُّلْمَةِ and while your ego
is inviting you to the sin, then be
ashamed that the one who has created obscurity
is seeing you.
And this is why Abdullah ibn Abbas said,
like Ibn Al-Qayyim mentioned in Al-Jawab
Al-Kafi, he said, and the sin of
you being afraid, when you are sinning, that
you hear the door, you hear the wind,
you hear the stairs, everything you hear makes
you afraid.
He says this sin is bigger than the
sin you are committing.
لِأَنَّكَ جَعَلْتَ اللَّهَ بِالْأَهْوَىٰ لِلنَّظِرِينَ عِلَيْكَ Because you
have considered Allah to be the less valuable
of all those who see you.
As long as people don't see me, lock
the door, lock everything, especially in a time
where 85% of men look at haram
and 63% according to the last studies.
Lock the door, lock everything, there you are
with haram.
This by itself is a bigger sin than
the sin you are committing.
It's ajeeb.
The same with people, when doors are locked,
men and wife alone, the husband yelling, you
are this and you are that and your
family this and that.
And the wife saying, no, you are this,
you are not this.
And then when people visit them, salamu alaykum,
habibati, my darling, can you bring the tea
please?
Yes, my king.
All of a sudden they are playing these
Egyptian series where everybody is funny and happy.
But when the doors are closed, it's a
different story.
It's a sin.
And this is why one of my masheikh
said, do you know when you are a
good person, that if at any time within
the day or night, the walls of your
life would fall down, that you wouldn't have
anything to be ashamed for.
This is when you are good.
But when the walls fall down, say, oh,
he's a good husband.
Walls fall down, oh, he's a good mother,
a good spouse, a good brother.
He's also good when he's alone.
This is when you're good.
And Allah subhanahu wa ta'ala, despite the
fact of seeing us doing what we do
and hearing us say what we say, he's
still well.
Why?
Because he's good.
Why?
Because he created us with love, not with
hate.
He created us because he loves us.
How do we know?
Because he created us to get to know
him.
Because knowing him is the only thing that
makes one happy.
Knowing him is the best thing.
And this is why some scholars said, sometimes
I cry imagining that I could have not
been created.
And I wouldn't have been given the opportunity
to know Allah.
And then they would cry.
Bismillah.
Ajeeb.
Surah At-Tawwab.
Subhanahu wa ta'ala.
Every time we sin and come back, he
forgives.
There was a man who said, the Prophet
ﷺ, I've never done that.
Fattabi'u Allah.
When he committed a sin, he asked Allah
for forgiveness.
Then he committed the same sin, he asked
for forgiveness.
And Allah forgave him.
And like this, he kept on going, kept
on going, kept on going.
And then Allah told his angels, this man
knows that he is sure that he has
a Lord that is forgiving.
He doesn't doubt it.
So I've forgiven him what he does and
what he will do.
The man didn't know, of course.
But, I mean, just knowing that Allah is
forgiving, and really turning to him in tawbah,
he won't refuse your tawbah ever.
Can you imagine this?
And instead of us then saying, Oh, that's
good, so I can sin as much as
I like.
This is shaitan, right?
shaitan usawwala lahum wa amla lahum.
Like in Surah Muhammad.
Now shaitan is saying, okay, he's dictating you.
This is a good thing, sin as much
as you like, tawbah, khalas.
Well, the ulema say, one, you never know
when you will die.
Maybe you will die while sinning.
Maybe you will die while sinning.
Or without repenting from your sin.
You never know.
So don't risk it.
That's one.
Two, when the Prophet ﷺ said out loud
to Uthman ibn Athan, when he gave, you
know, a lot of money to Jaysh al
-Husra.
Right?
He gave money, money, money.
Until the Prophet ﷺ said, whatever Uthman does
after today, it won't harm him.
What did Uthman do now?
Sit with his legs comfortably, waiting for qiyamah
to happen?
He increased in deeds.
He increased his worship out of gratitude.
So when we know that Allah forgives everything,
this is a reason for us to love
Him more and to commit less sins.
And not the opposite.
The opposite is from shaitan.
The opposite is from shaitan.
And as I said, you never know.
This is why Ibn al-Qayyim said, if
you are about to sin, know that before
the sin you are in a state of
tawbah.
You are in a state of Allah's anger
not being upon you.
And you never know that it might be
your last step towards His anger and that
He will never forgive you.
You don't know.
Because as long as you will be this
Muslim, He will forgive you.
But what if He closes your heart for
Iman?
I give you so many chances, khalas.
Hearts are closed.
And over their hearts is a rishawa, and
it is a veil, khalas.
You never know.
He puts a stamp on your heart, closes
it and done.
So it says, before you commit the sin,
say, I'm in a safe space now.
I'm safe now.
And I have a connection with someone whom
I love and whom I want to love.
And if I now commit this sin, he
will be angry with me.
And his anger, I can't bear.
So it's okay, khalas.
It's not worth it, really.
Then when you are committing the sin, he
says, then stop sinning while you fulfill your
sin.
Run away from it.
And with the example of these three men,
these three men that the Messenger sallallahu alayhi
wa sallam mentioned, that when it was raining,
that they entered into a cave.
And one man said, Ya Allah, you knew
that there was a woman I used to
love, and that she was in need of
money.
And I asked, I told her that I
would give money in exchange for something which
you all know.
He said, and the moment that I was
about to do it, he said, she said,
fear Allah.
He said, so I left her for what
she was, and I didn't commit the sin.
Ya Rabbi, if I did it for you,
help me.
And the stone that was, you know, stopping
them from getting out of the cave, moved,
bithnillahi as-sajdah.
This is the power of leaving a sin
while you are sinning.
It's not like, okay, I already started.
Just let me finish it then.
No.
Leave it.
What if you were to die while sinning?
Subhanallah, that's a question I very often myself
ask myself.
Like, you are yelling at your wife, or
your husband, your children.
You have a lot of stress.
Just leave me alone, you.
You've got nothing better to do than to
annoy me.
Boom, you die.
How now will your child think of you?
Like, so what was the last thing that
he told you?
Well, he told me to get rid.
He told me to get out.
He told me to get out of his
face.
Did he hug you?
Well, the last time I asked him to
hug him was when he was going for
his job.
And he said, not now.
I have no time.
And he slammed the door in my face.
So, this is the question.
Like, one, before the sin.
Two, during the sin.
Because you might die while you are committing
a sin.
And this is the most terrible thing.
لأن الإنسان سيبعث على آخر عمله.
SubhanAllah.
You will be revived while doing your last
deed.
If you died in sujood, you will be
revived in sujood.
You died while looking at haram, this will
be your state.
Or listening to haram, talking haram, hurting people.
So now, and he said, And if then
you survive, Wallahi, while sinning you are in
a jungle filled with shayateen.
You are in a jungle of people inviting
you to kufr.
You are under a tropical cloud containing rains
of ghadab.
Rains of anger and la'na and cursing
that comes upon you.
Are you able to bear this?
Is your soul able to bear this?
So when you survive and you find your
way alive out of this jungle of haram,
And you get out, he said, Then throw
your head on the ground and say sorry
Ya Rabbi.
And thank him that he gave you the
opportunity to do tawbah.
Wallahi, haram is a jungle.
Haram is a jungle.
And the problem is there are many poisonous
plants in the jungle of haram.
And when you taste them, they stick to
you and don't let go.
They get hold of you, they bite you.
The venom of haram flows through your body.
And if you don't find a doctor very
quickly, which is your tawbah, Then your soul
might die and not even feel that it's
far away from Allah.
Won't regret anything bad it has done ever.
And won't be encouraged to do good.
Heart, dead body, zombie style.
Finished.
It's finished.
You're like a zombie.
You know the sleep modus?
That's us then.
We're alive and dead at the same time.
Their bodies are graced for their souls before
they are in their graves.
So now, he says, before the sin, during
the sin, then after the sin.
And if you don't do tawbah, the cancer
will grow.
The cancer will grow, grow, grow, grow.
Until you're spiritually dead.
And you don't care anymore.
But Allah's mercy is so big.
In the sunan of Abi Dawood, the Messenger
ﷺ mentions that a man, a pious man,
lived in the mountains and his brother in
the city.
And every morning this man would ask his
brother, and his brother would be a sinner.
And he would tell him, stop sinning, stop
sinning.
And then he would say, Are you responsible
for me?
Are you there to observe me?
But one day, he found his brother committing
a very, very big sin.
An enormous sin.
So now this brother said, this is too
big.
He said, wallahi lani akhfirallahulak.
He said, by Allah, I do swear, this
what you have done now, wallahi Allah won't
forgive you.
We don't know what the sin is.
But if this man, who was a very
pious man, thought that this man would never
be forgiven, it means it was a terrible
sin.
Like you would see someone, man, this is
too much.
So this man said, wallahi lani akhfirallahulak.
Allah subhanahu wa ta'ala reveals immediately.
He said, manzal lazee yata'alla alayya anni
la akhfiru lifulan, fa inni qad ghafartu lahu
ahbatu aman.
Yani, I want, who is the one that
swears by Allah that I won't forgive this
person, because I have forgiven him, and I
have annulled all your deeds.
Subhanallah, ajib.
This man was worshipping day and night, day
and night, doing dawah, doing dawah.
Yet today, how many people are always saying,
you are doing this, this haram.
You're sinning, change your life.
Like these people are, I don't know, the
gatekeepers of paradise.
The keykeepers, or do we say gatekeepers, keykeepers?
Whatever, it sounds very Hobbit-like, doesn't it?
The keykeepers, or the gatekeepers.
How do you call the people that are
in the frontiers, that have to make sure
that nothing passes?
Not guards.
You have to be everywhere when you pass
the frontiers, people that check your passports.
Border force.
Some people, they give you the impression that
they are the border force of paradise.
And they think that Allah's Islam is as
small as their understanding of the deen.
They think like, Jannah is as big as
my brain.
Jannah is as big as my little tiny
understanding of Islam.
We don't have time to judge other people.
That's for judges in Islam.
Other people are not supposed to judge.
This is for judges, not for people.
So now to come back.
Tawwab, subhanahu wa ta'ala.
It's incredible.
So now, our ulema said, so when a
servant comes back in tawwab, Allah comes back
to him, and he gives him exactly what
he was giving him.
He won't give less.
Tawwab means entirely finished.
Like when we tell somebody, yeah, I forgive
you.
Especially between spouses.
Okay, khalas, I forgive you.
Next time when you're angry, you don't only
mention the last year, but ten years back.
You remember when we, but we didn't even
have children then.
No, you remember that day when we were
sitting, it's like subhanallah.
We have a list in our heads.
This is not tawwab.
If we believe that Allah is a tawwab,
we have to do the same thing.
Erase it.
Forget it.
Is that clear?
This is tawwab.
So we said when you do tawwab, there
are three categories.
Either one, that Allah hides it for the
people here, but informs you of the sins
over there.
That you stand in front of Allah subhanahu
wa ta'ala, and He says you have
done this and that and such and such.
If your tawwab is even more sincere, He
can do sins for you even in the
akhirah.
Not that He doesn't mention your sins.
But He can, but you will read them.
But there is also complete tawwab, where you
don't hear about your sins, you don't read
them, and they no longer in your book.
Nothing.
It's like it never happened.
And this is when Allah subhanahu wa ta
'ala says, يَا أَذِينَ أَمَنُوا تُوبُوا إِلَى اللَّهِ
تَوْبَةً نَصُوحًا O people, do a tawba nasuha.
What is tawba nasuha?
Sincerity.
That's one of the meanings.
But it goes deeper.
When you say nasaha, what is nasaha?
Advice.
تَوْبَةً نَصُوحًا تَوْبَةً صَحُك تَوْبَةً نَصُوحًا means a
tawba that gives you nasiha.
How does this work?
When Allah didn't just say, سُبْحَانَهُ وَتَعَالَى يَا
أَذِينَ أَمَنُوا تُوبُوا أَمَنُوا تُوبُوا O believers, do
tawba.
He said, tawba that advises you.
So what is tawba nasuha?
We know that Imam al-Tabari mentioned in
his tafsir that Umar al-Khattab said, that
he said, تَوْبَةً نَصُوحًا It's a tawba you
never see again.
And that's a very strong opinion.
Also the opinion of Abu Bakr.
But a tawba nasuha is a tawba that
gives you nasiha.
Let us look at this man that Ibn
Abid Dunya mentioned in his book, لِقَةُ وَالْبُكَر
He mentioned a young man that was crying.
And his mother came in and found him
crying, crying, crying.
She said, son, what has happened?
What happened to you?
He kept on crying.
She said, son, these are the tears of
someone who killed someone.
He was like, no, no.
These are the tears of someone who killed
someone.
He said, wallahi ya Allah, I have killed.
Wallahi, mother, I killed someone.
She said, tell me who the mother is.
And I will show her your tears.
And she will forgive.
It was so intense.
She said, tell me who the mother is.
And I will get her to look at
you and she will forgive you.
He said, ya Allah.
He said, oh my mother, I killed your
son.
She said, what are you saying?
You are my only son.
He said, I killed your son by committing
a sin towards Allah.
This was how he felt.
He felt like he was killing himself because
each sin that you commit drags you more
to *.
Each sin can be this to the left.
For you, it's right.
So, to this side.
Each sin is a bit like this.
Atom weights, atom weights, atom weights, atom weights.
Until one sin that you didn't have to
commit is that sin that drags you to
*.
He said, I killed myself.
So, now they say, tawba nasuha, is that
what the man mentioned?
It is a tawba that you do where
you feel so bad of having betrayed Allah.
So bad of having used His blessings to
go against Him, to engage in war against
Allah subhanahu wa ta'ala.
And that you're in panic.
And that you say, ya Rabbi, please.
You cry.
You can't sleep.
When people see you, they see that you're
tired.
They think that somebody died.
But you can't tell them what's happening.
They feel pity for you.
People make dua for you.
Because they see you becoming even maybe a
bit more skinny.
And they see that you are pale.
Your color has changed.
What is the reason?
Tawba.
Ya Rabbi, please.
Ya Rabbi, please.
Please, please, Ya Rabbi, please.
Next time, when your tawba is finished, and
you think about committing the sin again, the
tawba you performed last time becomes your nasih.
Becomes your advisor.
And saying, do you really want to experience
this pain again?
So the tawba that hurt you so much
will then come as a nasuha.
Yani as a nasihun.
As an advisor.
Remember last time how it hurt you.
The pain of tawba was much more intense
than the joy of sinning.
And when a person has a choice between
two evils, he will take the lesser one.
And he won't, you know, choose for a
joy of a minute over pain of days.
This is tawba nasuha.
Ya ayyuha allatheena amanoo tooboo ila Allahi tawbatal
nasuha.
A tawba that becomes someone that gives you
nasiha.
And these are the ones that Allah spoke
about when he said, inna Allaha yuhibbu tawwabeen.
Allah loves the tawwabeen.
He didn't say Allah loves the ta'ibeen.
Tawwabeen.
Waqad yadullu alal kathra.
Tawwabeen can mean how often they do it
or how strong they do it.
It can be in number or it can
be in strength.
Is this clear?
So when Allah said in the Qur'an,
Allah loves the tawwabeen, those who do tawba
nasuha.
And this is why Abu Hassan al-Shadibi
said, And the tawba is not just the
tawba of the body.
It is also the tawba of the heart
and the mind.
Meaning, you might say, I will never drink
again.
I will never steal again.
Never commit zina again.
But in your heart, you still feel something.
But I'm not doing it.
I'm staying away from it for Allah's sake.
That's good.
But this person is ta'ib.
He's not tawwab.
The tawwab is the one that washes away
even the passion for the sin, the thought
about the sin, wanting the sin.
It doesn't exist anymore in his heart.
It's like it was never there because he
knows that Allah has a right upon his
heart and that is illa man atallahu bi
qalbin salim Only the one that comes to
Allah with a pure heart, a heart that
is purified from everything apart from Allah subhanahu
wa ta'ala.
Is that clear?
So tawba, sometimes when we talk about tawba,
it seems so easy.
Like love, peace, harmony, tawba.
An easygoing thing.
You pee, tawba.
Tawba is one of the most difficult things
if you want to do it correctly.
It is easy, but it's difficult at the
same time.
Doors are open.
They are never closed.
They're always open.
So at tawba, to come back again.
Ya ibadi alladhina asrafu ala anfusihim la taqnatu
min rahmatillah O my servants who have wronged
themselves to not despair about Allah's mercy.
Don't.
How deep, no matter how deep you've been
down in the wells and the oceans and
the shallows of haram, He will get you
out of there.
I mean, when I look at Umar ibn
Khattab r.a, the second best human being
on earth after the prophets.
Umar.
The khalifa.
Umar al-khalifa al-Farooq.
He was on his way to kill Rasulullah
before being a Muslim.
He was on his way to kill Allah's
beloved one.
This would have been the worst thing that
you can imagine after a shirk billahi azawajal.
Or together with shirk, whatever.
I don't know.
So this would have been one of the
evil things, most evil things to do.
Subhanallah, killing the beloved of Allah.
He was on his way to do so.
And Allah came with tawbah to him before
Umar came with tawbah to Allah.
So if Allah was ready to make of
someone who wanted to kill Rasulullah salallahu alayhi
wa sallam, the second best man of this
ummah, why do we despair?
We only despair because we look at ourselves.
And when we look at our weaknesses, we
start to doubt Allah.
Allah is greater.
Allah is bigger.
Allah is more generous than we can imagine.
It's just for us to repent.
It's the only thing He asks from us.
Repent.
And this is why I very often say,
when tawbah comes to your mind, and you
think about the same, you say, oh, I
have to do this.
And then you don't listen to that little
voice.
It might never come back again.
And you take it with you in your
grave.
And there it's too late.
So when it comes, it is a khatrah,
or it's ilhamun rahmani.
It's an inspiration, divine inspiration.
So don't let it go.
Take it.
Don't let it go.
Hold on to it until you do it.
It's the same thing.
When the thought of prayer comes into your
mind, you're very busy at home.
I have to pray.
Okay, afterwards.
And then how often do we then say,
oh, I'm a bit too late now.
If you would have done it, at the
very moment you would have seen, it was
Allah's call.
It was Him doing da'wah.
Astaghfirullah Sulaiman.
Does Allah do da'wah?
Wallahu yad'u ila dari salam.
Wallahu yad'u ila dari salam.
Allah invites to the house of salam says
Allah Jalla wa'ala Himself.
So He invites His servants by inspiring them
straight into their hearts.
So when tawbah comes to your mind, do
it immediately because the thought might never come
back again.
And then you can't say, Ya Rabbi, I
didn't know.
I created it in your mind.
Why didn't you listen?
So now Imam Ibn al-Jawzi, as I've
mentioned once, he said, if you want to
remember all your sins, lay down during the
night in a dark room.
You know that some of our scholars used
to lay down in their grave, like al
-Hasan al-Basri and others.
They would have their grave made and then
they would feel, would I like to be
buried here?
No, another one.
And then some of them would sometimes lay
down in it and sleep.
Of course not with sand over them.
Just open.
That's scary enough.
And so I'm not advising you to do
this.
Because then I don't think it's even legal
to do that here.
I'm advising you just dark room where you're
alone, dark.
Lay down.
And you know, pray two raka'at before
doing this.
You're in that dark room and you imagine
that Malik al-Mawt, the angel of death,
is coming to you.
And then you imagine yourself, if he were
to come now, what would I do?
Like, what would I like to rectify?
What would I do?
And imagine if he were to say, you've
got 48 hours left.
What would you do in these 48 hours?
Do it.
The only reason why we didn't say sorry
to some people we really need to say
sorry to is because we think that we're
still going to be alive to do so.
But one day the sun will rise or
the sun will set when we are under
the ground.
One day there is no tomorrow.
So the only reason why we didn't say
sorry to people we need to say sorry
to is because we think we're going to
be alive long enough.
The reason why I keep on doing haram
is because I'm so sure that I will
be alive after my sin.
It's all about thinking very far.
But Allah says, For them, it's very far
away.
But for us, it's very near.
The Prophet ﷺ said, If someone dies, then
his Qiyamah has started.
And the Prophet ﷺ said, Once death is
nearer to him, than his own shoelaces.
What does he mean?
One day you might be going for your
laces and you die before getting there.
This is how quick death can come to
you.
Say, okay, I will open the...
You open nothing.
You didn't open the door.
What?
Who knows it?
Quran recitation All
poems about death.
Quran recitation Subhanallah.
Look them up when you listen to the
recordings again.
Sometimes I like these poems.
When I used to give khutab in Jordan,
I would like to mention poems because poems
are very strong.
Especially in the Arabic language.
But the last thing he said was, He
says, when you think about your long life,
you keep on laughing.
But you never cried thinking that your death
might be near.
It's like you never saw someone die or
never watched somebody on the table where people
are watching.
So anyway, the reason why we keep on
delaying tawbah is because we are 100%
sure that we will make it to tomorrow.
So he said, lay down and say, what
would I rectify if I had 48 hours?
It is so easy to dishonor other people
with our behavior but so difficult to dishonor
ourselves by repenting for what we have done.
We found the courage to do wrong.
We now need the courage to ask for
forgiveness.
Mothers, fathers, children, spouses, neighbors, teachers, even people
you don't know.
The ones you thought about when driving your
car.
He said, who do you think you are?
You stupid, I don't know, donkey or whatever
that people say.
You insulted people, they didn't hear you.
And now I'm saying very kind words.
Allah used the word donkey for people who
behave in a strange way.
But people say worse than this.
These people, even though they didn't hear you,
yallu qiyama, give me some hasanat please.
He said, I don't know, you never saw,
you never crossed.
Yes, you were the one.
I'm the one you insulted when you were
driving your car to the mosque.
Today no mercy.
Give me.
All night long.
Give me.
This is what is happening.
This is why one of my sheikh said,
if you want to talk bad about people,
then don't talk bad about China or India.
If you were to say all Indians, all
Chinese people, you got a billion of people
knocking on your door, yallu qiyama.
Talk about Belgium, you know, it's only 11
million.
Or Luxembourg, it's even less.
So anyway, don't talk bad about anybody.
But what I mean is, it goes very
far.
I'd say all these people, all the mosques,
yallu qiyama, people come looking like beggars.
And they will find you.
They will come with things that you didn't
imagine.
Like, the letterboxes, you know, sometimes you get
like these publicity things and there is a
little cake with it, or a little perfume,
and one fell down, you already had yours.
You take it from the ground, put it
in your pocket.
He might take it with you to *.
Nothing.
They said the best way to die is
doing halal, not doing haram, and not taking
anybody's rights.
It's better to die maghloom than running.
And it's better to live mu'azzazan mukabbana.
We shouldn't look to be oppressed.
But if you have to make a choice,
then don't be the oppressor.
This is why some of the scholars said,
when somebody does you wrong, they said the
best thing is to laugh.
The best thing is just leave it be.
Let it be.
They said why?
Because when you respond, and if it were
not in harmony with the evil he has
done to you, then you are the wrongdoer
and Allah is on his side.
It's difficult.
It's difficult to escape from this jungle called
dunya.
She has outlived all her lovers.
And they're all under the ground.
SubhanAllah.
Okay, so tawwab, subhanAllah wa ta'ala.
What does this do to us believing in
this name?
We have 8 more minutes, inshaAllah.
And then we can ask a question.
You must be saying, Shaykh is drinking a
lot.
But it's due to my diabetes.
When my sugar is higher, I feel very
thirsty.
Yeah, I forgot to take my medication.
So I'm going to drink much more, I
think.
So to continue, what does this name or
our belief in this name does to us
or with us?
First thing is when we forgive someone, we
never mention it again.
That's the first thing.
You said, I forgave you.
Forgiving is forgetting.
Because if you say, people say, I forgave
but I didn't forget.
I mean then you didn't forgive.
Because if you didn't forget and every time
you see the face of that person you
say, okay, that's the one.
He's the liar, he's the cheater, he's the
one that disbelieved.
You didn't forgive.
Forgiving, but how can you forget by thinking
about what we carry with us as saints?
Then you can forget other people's sins.
When you say that, okay, why shouldn't I
forgive him?
Look, this is a beautiful story.
Abu Waqar r.a used to spend on
nisbah.
He used to spend on iman from his
family.
But when people started talking bad about Aisha
r.a and said that she was not,
she didn't preserve her chastity, which is not
true of course, this word munafiqun saying this,
but some of the believers took part in
that story.
So, afterwards when it was clear that she
was innocent, because Allah s.w.t revealed
the verse, Abu Waqar said, he was amongst
those who falsely accused my daughter and he
stopped spending on him.
I'm giving him this monthly, you know, support.
Now I stop.
He was amongst the accusers.
And then Allah s.w.t revealed in
the Qur'an, and don't you want, O
believers, for Allah to forgive you?
And then Abu Waqar said, He said, for
sure.
Ya Rabbi, I want you to forgive us.
And then he started paying this man again.
How can we, for Allah's sake, want Allah
to forgive us thousands of sins, but we
don't want to forgive one person, one sin.
Don't you like Allah to forgive you?
So this is the best way and the
strength to forgive people.
It is like, I forgive you.
And now Imam Ghazali r.a, in Hiyar
al-Din, he says, but what can you
do, you know, is make dua for that
person.
Person that wronged you, you forgave him.
Now you're going to do dua for that
person.
Ya Rabbi, give this person barakah.
Ya Rabbi this, Ya Rabbi that.
When you see other people, you talk good
about them.
Until he's completely out of your heart.
Once I asked one of my sheikhs, I
said, this person has, and I didn't mention
his name, there's a person that hurt me
a lot, a lot, a lot.
What should I do?
He said, don't talk about him for a
year.
Don't mention him for a year.
Not his name, not what he has done,
nothing.
And it will go.
It didn't go.
You know why?
Because I mentioned him during a year.
Even now I'm mentioning him.
Just to say like, if you can do
this, bi-idhnillah, then it will go away.
The second thing, if we believe in this
name, is when somebody commits an error twice,
we can forgive him twice.
But, there's a difference between people amongst themselves
or within an organization.
Otherwise, we would say you can't fire people.
For example, this man, employee, is really creating
chaos and forgetting to send mails.
My company is almost bankrupt but I keep
on forgiving him.
I forgive him spiritually, but organizationally, I fire
him.
Do you understand the difference?
It has limits within a structure.
It has limits within education.
Like, you tell your son you've got to
be home tonight at 8.
And he's there at 9.
Look, next time, when you do it again,
you don't go out.
And then next time, he's late again.
And you say, ok, next weekend you don't
go out.
And your son says, don't you like him
to forgive you?
You say, yes, I like him to forgive
me and I like him to forgive you.
And I forgive you.
But, you are punished.
Falas.
Sanctioned.
So, sometimes we should find the right balance
between what we have to do from a
spiritual point of view, and from an organizational,
structural point of view.
Otherwise, life would be impossible.
Ok?
Is that clear?
So, this is two.
Number three, what we have learned is, no
matter how big your sin is, it's never
bigger than Allah's mercy and forgiveness.
Falas.
We have to be sure of this.
Four, every time you sin, you repent.
Five, think before sinning.
Six, think during sinning.
Seven, think after sinning.
Eight, know that delaying repentance is a sin.
According to the majority of scholars.
Nine, lay down in a dark room.
And think about Malik al-Mawt, angel of
death coming to you.
And telling you, you have 48 hours.
What are you going to rectify?
And do it.
There are many things you wouldn't like to
do.
But Wallahi, if you don't settle it here,
you will settle it there.
And here, you can have somebody who's angry
with you, but there you have Allah's anger,
and they are not comparable.
So, this is in brief.
There are many hadith about repentance, and you
all know them, and about Allah subhanahu wa
ta'ala forgiving.
But I think, in the light of the
name inshallah, that this is the most important
things that I wanted to say inshallah.
If there are any questions, then you can
do so.
Or I can ask you, what did you
learn from this?
Yes.
Okay, the questions then afterwards.
I'm first going to ask the questions.
So, what did you get out of what
you have learned from that?
Or what did it inspire you with?
Or which dimension did it open for you?
Nam.
Okay.
Nam.
Excuse me?
Nam.
Take yourself into account before you are being
taken into account.
What else?
Nam, don't take time for granted.
Ajeeb.
Tauba is heavier than you often think, isn't
it?
It's beautiful, but it's a task.
Okay, you have questions.
Okay.
Yes.
Yes.
The Prophet, alayhis salatu was salam, he made
dua, when he said, Ya Rabbi, if I
have wronged someone, inshallah, he did this to
teach us, because he never wronged anyone.
He said, Ya Rabbi, if I have ever
wronged someone, then make me wronging him, hasanat,
for him on the Day of Judgement.
So this is what we do.
There are so many people that we forgot
about.
So we are going to make a general
tauba.
Meaning, Ya Rabbi, all the people I have
spoken bad about, that I forgot about, Ya
Rabbi, bless them.
Ya Rabbi, clean their, elevate their honour.
Protect their wealth and health.
You are going to make dua, but you
mean it.
And then Allah subhanahu wa ta'ala will
make them happy on the Day of Judgement
on your behalf.
So this is what we do then.
Yes.
Yes.
Well, I think within sins, from a sinning
point of view, there are categories, isn't it?
We speak about kabair, sahair.
We speak about forgetting.
We speak about hafawat, akhtar, zallat.
So there are many different things that we
do.
But when it's really wronging someone, for example,
you were too harsh with your child, for
example.
Like you were tired, it was a long
day, and keeps on running around and saying,
Mommy, Mommy.
Like ten times the same thing.
And you say, Now it's finished.
Go away.
And you feel that it was too hard.
Then the tauba can be doing exactly the
opposite.
And taking it into your arms and saying,
Come here.
Mama was a bit tired.
You see?
So just by doing the opposite, you have
re-established the huquq, the rights of someone.
So it can be through an action, or
it can be in need of a separate
tauba and a salah, for example.
It all depends on the gravity and the
level of sin.
Okay.
It comes down to ghafir, ghafoor, and ghaffar.
They said ghafir is the one that forgives
a sin for someone that sins once in
a particular field.
They say ghafoor is the one that keeps
on forgiving the small sins.
Ghafoor is al-fa'ool, and fa'ool
means continuously, but it's for the smaller sins.
That is for the zalum.
The first one is for the zalim li
nafsihi.
The other one is for the zalum.
And the ghaffar is for the zallan.
It's for the big sinner.
The one that either commits a lot of
bigger sins, or either for someone who commits
one very big sin.
So for each of them, Allah subhana wa
ta'ala treats the person differently according to
the gravity of the seriousness of his sin.
He's just forgiving all the time?
Yes, he's forgiving all the time, he's inviting
towards tawbah all the time, and he's forgiving
so many people at the same time.
It's ajeeb.
And the best time to ask for forgiveness
is during the last third of the night.
Where the Prophet salallahu alaihi wa sallam said
that each last third of the night, Allah
subhana wa ta'ala says, and is there
somebody begging for forgiveness so that I would
forgive him or her?
So that's the best time.
Yes.
Okay, I understand.
Espresso?
I'm going too quick.
Okay.
Yes?
Yes?
Okay.
Imam al-Nawawi as well, he explained this,
and if I'm not mistaken, Abd al-Azim
Abadi, the shariah of Sunnah Abu Dawud, he
also explained this, and he said, when they
mentioned, Imam al-Razi, as we just spoke,
widely about this in his tafsir, the strongest
opinion for me is that the sins of
the Prophet are not sins.
It is, in reality, Prophets are always increasing.
They're always getting closer to Allah subhana wa
ta'ala.
So the Messenger of Allah said, I do
tawbah 70 times a day or 100 times
a day.
But tawbah for what?
Well, they say, when he's a stage higher,
a level higher, and he looks back at
that level, then he sees that he wasn't
giving Allah his due, in harmony with what
he does now.
And as this continuously keeps on growing, he
continuously keeps on looking to the past as
he was falling short.
And this is what the sin of a
Prophet would be.
Now, does that make sense?
That was to comfort the Messenger of Allah,
like, if this is a sin for you,
then this is what I forgive.
But Prophets have no sins.
For me, not Kabair, especially not Kabair, but
also not Sabair.
Yes, yes, exactly.
Yes.
Yes.
I don't understand the question.
Give me one moment, please.
Yes.
Yes, so what was the last question?
Yes.
Yes.
Yes.
OK, I see.
Well, if it is something, a possession, or
money, then you give it to those who
inherit from him.
You see?
Because then his possession is reinstalled.
If it is by having backbited or gossiped
about that person, then it is by talking
good about him to the people you have
spoken bad with about him or her.
And on the other hand, also by making
dua, as I've mentioned, with regards to a
person who you don't remember you have wronged,
that you can also then make dua.
So this would be the correct way to
handle this.
Yes.
Yes.
Condole him.
Yes.
Yes.
Yes.
The thing is that we as Muslims, we
are not being burdened with judging or even
telling people what to do.
In Islam, we would have a judge, or
we would have ulama, or we would have
ahlul hisba, meaning people that do amr bil
ma'ruf, invite towards good, and warn people
against evil, who would then be given the
permission of a Muslim country to do so,
with all respect, and so forth.
So we as Muslim citizens, the way we
are now, we can give nasiha to people
we directly know, if we think it's good,
but we don't have this duty.
We don't have this.
Yes.
And to be quite frank, very often, subhanAllah,
you can find, just to give the example,
someone without hijab, hijab is obligatory in Islam,
without any doubt, but someone without hijab, who
behaves like someone with a hijab, and someone
with hijab, that behaves like someone without hijab.
So we are very quick in judging people
by the way they look, while what we
hide behind how we look is very often
not the same.
Do you understand what I mean?
So like those people who were brought, this
man who was brought to the Prophet ﷺ
as a drunkard, and people started insulting him,
in sahih Muslim, and then the Prophet ﷺ
said, do not help shaitan against your brother,
because I have been shown that he loves
Allah and His Messenger.
And then this other lady who after she
died, or after the Prophet ﷺ gave her
the capital punishment at a certain point, because
that was at that time for fornication, so
she did that, and when he wanted to
pray for her, Umar ﷺ said, are you
going to pray for her while she did
zina?
And the Prophet ﷺ said, ya Umar, if
her tawbah were to be divided among almost
70 people of Medina, it would suffice each
one of them to perform sincere tawbah.
And then you have so many other differences,
like the Prophet ﷺ was asked about a
lady that gossips about her neighbors, but prays
at night and fasts extra during the day.
He said, she's for hellfire.
She's the Allah's slave, she prays during the
night, he said, for fire.
And then they said someone who's good for
her neighbors and doesn't gossip, she doesn't pray
at night, and doesn't fast extra during the
day.
He said, she's for Jannah.
One of the women of Bani Israel, who
had a very bad behavior, gave a dog
to drink.
She went to paradise.
And another believer was bad for her cat,
and she went to *.
So I mean, if you're going to look
at this, then it's very...
I understand what you mean.
I think if we should advise people, I
think the first thing should be on their
outward appearance.
I really think it should be upon the
way they behave.
Because a lot of people that appear to
be very religious on the outside, very often
have a terrible behavior.
Which doesn't mean that those who don't stick
to the rulings of Islam outwardly, shouldn't be
advised.
But I mean, there should be a balance.
Okay, that's it, inshallah.
You have a question?
Yes, okay.
Now, is the means for forgiveness, what do
you mean?
Okay, I understand your question now.
Yes.
Physical pain, yes, of course.
The Messenger sallallahu alayhi wa sallam, he said,
there is nothing which hurts a Muslim or
a mu'min, and he already expiates his sins.
And the Messenger sallallahu alayhi wa sallam said
that every sadness, and every pain, even the,
how do you call it?
The prick of a thorn of a rose.
And all of this expiates sins.
He says, even when your eye trembles.
You know, sometimes when your eye goes a
bit like this, maybe nobody ever had it.
Someone ever had it?
Yeah.
So even this takes away the sins.
So yes, without any doubt.
Okay, jazakallah khairan everybody.
Barakallahu feekum.
I wanted to mention this Friday, I won't
be able to be there.
I mentioned this here, I will mention it
to the mosque as well, as I have
to go to Belgium inshallah this Friday.
But on Sunday, after Fajr, for those who
come, we will have our class.
So after Fajr, on Sunday, there's a class
of the Prophet's soul that will go on
inshallah.
Wa akhilu da'wan, alhamdulillahi rabbil alameen.