Your Sins are a Curse – A Conversation
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AI Generated Summary ©
The speakers discuss the dangerous nature of protecting one's mercy and avoiding sinful behavior. They stress the importance of monitoring behavior and following shaitan, and emphasize the need for regular prayer and setting intentions for one's past decade to become a habit. They also emphasize the importance of living a joyful life and trusting oneself to achieve goals.AI Generated Transcript ©
Welcome back to, our beautiful light night hotiraz
and hot softeners with Sheikh Omar Suleiman. And
tonight, alhamdulillah, we're blessed to have our dear
friend and guest, Sheikh Yasir Qadhi,
coming all the way from, the farthest part
of Dallas.
Well, let's keep it an epic and east
play, Insha'Allah, Zala. It's not Dallas.
It's not Dallas anymore? There's nothing Dallas about
it. Probably. But, Allah, wa sallam, shaykhna, hi
yakumullah. Hi yakumullah. Welcome. This is the 26th
night of the month of Ramadan.
And as you guys can see, we're coming
much closer right now to the end of
the month. May Allah, subhanahu wa ta'ala, put
barakah in the time that we spent in
Ramadan and the time yet to come, you
Rabbi Alamin. And we ask Allah
to give us the best of our our
Ramadan time of Ramadan to be in the
last few days, you Rabbi Alamin. We ask
Allah to make us among those who will
be witnessing that Qadr
and give us the full reward for the
entire month of Ramadan. So
my dear brothers and sisters, we've been studying
from the book of Imam Ibn Qayyim al
Jazir, rahimuallahu ta'ala,
and the disease and the cure, And we
talked about the meaning of the sin and
and how it removes the barakah, it turns
the light off, light of guidance off from
the heart and so on. Tonight, inshallah, we're
gonna be talking about how,
sins are a curse.
Really, it's it's a curse that removes so
much higher from your life, but prior to
this, we would just want to take a
recap from Sheikh Omar on what we discussed,
last night
in regards to how
sin is considered like a bad omen. It's
like bad news.
Now Welcome,
Sheikh Hassan. WazakAllah Khairshina. Welcome, Sheikh Hassan. WazakAllah
Khairshina for coming out and being with us.
Seriously, I know it's a journey for you.
So may Allah bless you. Ameenullah.
Especially in these last two nights and taking
from your time to be with us.
So we've been talking a lot about the
disease part, the sin part. And
obviously
we talked about the specific pain points and
how the sin removes
something good in every place that it is
in and it removes an opportunity to please
Allah subhanahu wa ta'ala. So in the place
of an act of obedience, there's an act
of disobedience.
In the place of blessing, there is destruction
and there's a loneliness
that it actually produces within the heart.
So how long we talk about the curse
part,
it's important for us to understand that there's
a difference between committing
not
the other, when that sin becomes you,
when you're actually known by that sin. The
hadith of the Prophet
that a person continues to lie
until that person is written with Allah as
a liar. So there's a difference between someone
who fell into a lie
and someone who is a liar, right? There's
khadib,
there's a khadab, there's khadub, there's someone who's
an intense liar, compulsive liar. But it all
starts from what? It starts from a simple
lie
that then produced another lie and then a
person got good at lying and so they
continue to lie. And this is the case
with all of those sins, right? That you
actually become identifiable
by those sins. And this is the most
dangerous part.
One thing to point out though, again the
opposite of that is asitq, telling the
truth. Just like a person becomes a compulsive
liar, you can also become a compulsive truth
teller
to where you don't know how to not
tell the truth. But you have to be
a lot more intentional when it comes to
telling the truth, and your actions have to
testify to that truthfulness until you become
a siddiq, a person who is truthful in
the sight of Allah subhanahu wa ta'ala. We
ask Allah subhanahu wa ta'ala to make us
amongst the Allahum Amin. You're true to your
covenant with Allah, you're true to your speech.
So you can also become identifiable
by a good deed. You can be kareem
or you could be baqim, you could be
generous or you could be stingy.
But there is karam, there's generosity
that leads you
to a place of being kareem, and then
there is stinginess that leads you to a
place of being baheem.
So all of these things take on an
identity of their own. And, Sheikh, if you
don't mind, I'll just answer one quick question.
SubhanAllah has asked this really interesting thing that
someone asked what's the difference between
because the Arabic language is so precise, the
Quran is so precise.
So what types of sins are we talking
about here? And it will actually
phase into this chapter
very well because
there's clearly a level of severity that's being
indicated here.
And Ibn Khayyim says elsewhere, many of the
ulama they mentioned that adhamb
is more serious than a
It's a more serious type of sin. So
Allah Subhanahu wa Ta'ala will forgive your sins,
your them, and Allah Subhanahu wa Ta'ala will
remove,
will expiate
your
And many of the scholars like Ibn Qayyim
what they say is, the sayyat are those
things that you do come across inevitably throughout
your life, right? Throughout the day. And so
as a reward of your constantly being on
a path back to Allah Subhanahu Wa Ta'ala,
Allah
through the good deeds that he has put
in our daily life and routine will expiate
those sayyat.
But adham,
which is a very intentional sin, a sin
that is more severe, is something that requires
a more involved process
of forgiveness.
Right? So you have to invoke al ghafoor
al aahu
in a more involved way
and introduce a system by which you remove
that them and its effect which is what
Which is which is a tawbah, basically. Absolutely.
SubhanAllah. So as we speak about, of course,
this is the show of mercy, that being
bad omen, bad news. It removes the barak
and the blessings from your life, and we
mentioned that in our previous session. Now, he's
moving to the subject Sheikh Nada speaking about
how sins are considered like a curse.
And just for people to understand, when ul
Ahmad says it's like a curse, al curse
becomes alayn.
Alayn is basically
It's when someone is cast away from Allah
mercy,
Allah distance himself from them and keep them
far away from him
which entails, obviously,
They will see they will see and receive
no good whatsoever in their life. And in
addition to that, were insalu shar rebihim.
Then as a result of that, since zakay
is taken away from them, asher, evil now,
is coming upon them. So therefore, there is
no barakah and there is no good at
what they do. Whenever they try to do
something right, it goes wrong. All of this
is considered like a curse, and that's subhanallah,
it's it's so dangerous. Sheikhna, just before we
get to this point, Sheikh Az, if you
would like to comment on,
how a curse is really considered dangerous if
someone is cursed
and it's a curse coming from Allah subhanahu
wa ta'ala from the prophet
because of something they do. How dangerous is
that on a person?
The concept of laan, the concept of curse,
it is rarely invoked in the Quran. And
the very fact that it is so rare,
it should make us deeply concerned that Allah
subhanahu wa ta'ala's la'ina
is the worst
element
of ghadab. In fact, Allah mentions
that, wahadiballahu
alayhim wa la'anaum.
Allah's la'ana comes after the ghadab.
Allah will be angry with them and curse
them.
And the meaning of La'ina,
it's actually very profound when it comes to
haqq of Allah azzawajal.
It means you shall be removed from the
potential of Allah's mercy. That's it.
To merely be removed
from Allah's mercy, there can be no punishment
greater than that because if you do not
have the mercy of Allah, you have nothing.
And Allah says,
Mhmm. Allah says, my rahmah encompasses
everything.
By default, every makhluk of Allah is immersed
in rahmah.
By default, every bird and every animal, mamin
daba, there's not a single beast except that
it is surrounded by Allah's mercy. Without that
mercy, it couldn't sustain itself.
So when Allah
sends his la'ina,
all that it is happening, his mercy is
being withdrawn. That's it.
And the mere act of withdrawing,
that mercy,
that's it. There is no hope after that,
and that's why it is the severest form
of punishment
because if you do not have Allah's rahmah,
there is nothing to be done. And that's
why we have to be especially careful. Not
every sin Actually, the majority of sins don't
bring about Allah's la'ina. The majority of sins
do not bring Allah's la'ina. So especially those
sins that bring la'ina, we need to be
especially careful and cognizant of them. Gives a
goosebump thinking about it. Indeed. Just the idea
of being removed from the mercy of Allah
when Allah's mercy is everything
and upon everybody
and everything in this creation and you are
removed from this mercy.
That is so dangerous.
There's a saying from Umar ibn Abdul Aziz
very powerful.
So, indeed a person has lost and failed
who has been removed from the mercy of
Allah, though it encompasses all things. And that
missed out on a jannah, even though paradise
is greater than the entirety of the heavens
and the earth. Meaning there's plenty of space
in jannah,
and there is plenty to envelope you in
the mercy of Allah
So to remove yourself from that, what did
you do?
And by the way, it's especially pertinent in
Ramadan.
You know the famous
hadith of Jibrin
cursing,
There's so many different narrations. What a loser.
He's failed.
One of those people. Ramadan comes on you,
and you haven't been forgiven. How could you
miss out on the forgiveness of Ramadan?
And the idea here is that Allah's mercy
is already all encompassing.
The fact that
even in the seasons of Allah's
intensified mercy, and it's already the most intense,
To still sin now
makes it that much worse. And in these
seasons of rahma, these seasons of mercy,
the sacred months, al Ashur Al Haram,
Ramadan which is the most sacred, it's not
sacred in the same sense, one of the
sanctified months in that way, but it's the
holiest month in this month of Ramadan, the
last 10 nights.
If a person is still committing these sins
now, this just like the good deed
is multiplied, the sin is also multiplied.
Right? Because Allah is giving you every excuse
not to sin already and Allah is giving
you opportunities of good. So when you still
commit sin
in these holiest times, then it's truly insulting
and removes you from that mercy. May Allah
subhanahu wa ta'ala protect us. You Allah, we
ask you to protect us from falling into
the sin in this blessed month of mercy,
We ask Allah, subhanahu wa ta'ala, never to
remove someone's mercy and keep us all encompassed
with his rahman mercy.
Allah is just thinking about it, Jemaah, seriously.
Thinking about it,
in the last few days of the month
of Ramadan and everybody right now is excited.
Ramadan is coming to an end and as
a result, some people, subhanallah, they start basically
remove themselves from the mercy of Allah, a
s a w z, because they realize Ramadan
is coming to an end. Okay. We're back
again to where we were before. What was
the last thing we did before Ramadan? Some
people now, they're thinking about how they're going
to go back to what they used to
do before the month of Ramadan, that's very
dangerous. And that brings us to the first
point. Remember, Bin Qayyim
is talking about here, qalwaminha,
from the effect the ill effects of these
of these sins, which is part of subhanAllah
as a consequence of being removed from the
mercy of Allah
a.
S I tusidul aql.
Sins will ruin and corrupt and contaminate
your your aql, meaning your your way of
reasoning and understanding.
Because Allah gave the aqal, gave your intellect,
gave your reasoning,
gave it nur, a light by which you
could see through and make the right decisions.
Because the sin
completely turns that that light off.
It removes that light completely from the aqel.
And if the light of the mind is
gone,
then the way you think is reduced and
the way you think straight is completely removed,
and therefore, you don't see well, you don't
make a decision, a right decision.
Because no one committed sin, no one chose
the path of disobedience to Allah subhanahu wa
ta'ala
but that led to the raqal
is now reduced, which means they're no longer
actually
smart, intelligent,
reasonable, sensible. They just become completely,
mindless.
Absolutely. So the way they behave,
This is very obvious. He goes,
because if his was there or her was
there, like, if there
the the the intellectual capacity to think about
the consequence of that decision, or make and
commit that sin. If it was there, he
says,
it will
It will block them.
It will it will restrict them from falling
into the sin.
And you know
because you know you are in the grasp
of the Lord under his control and command.
And he sees you.
And he sees you where you are in
his in his in his kingdom. And then
you you're blessed with his
and the angels are watching you.
You hear the Quran and you hear the
commandments of the Quran and the prohibitions that
were mentioned in the Quran.
Even having faith in his heart is also
reminding him of the sin that he's committing.
Also the reminder of death.
The reminder about the hellfire.
I said all of this,
all of these are still
reminders and then still commit the sin because
this is definitely an evidence that they have
lost their mind.
Ulla and Ustan. Sheikh Mohammed, what's your comment
to that? If I can add to this,
two points.
Firstly,
linguistically,
the
word
it itself indicates
exactly what we're talking about. Wow. That's true.
Because
actually means habasa.
Actually means
to withhold and restrain, to control.
That's literally what aqala means, to control.
And,
the Arabs would call the
harness that you put on the camel or
the horse, you know, that harness that you
you you use to control it, that's actually
called
Iqal.
So, you know, the Arabs that wear this
stuff on their head. Right?
If you guys don't know, they teach a
bit of a history lesson of fashion here.
So that whip or that thing, they would
put it on their heads when they're not
when they're not,
If I if I just,
clarify something. The ekal, the Arab, they use,
actually, they tie the knee of the camel
with it Yes. So that it doesn't actually
get up. And when they're done, so they
don't lose that They put it on their
head. They put it on their head. Exactly.
And that's a fashion statement in the, you
know, the the gulf cultures. Right? Come on,
Mary. So that's the It's a fancy
fancy fashion still there. Well, for some people.
I mean, okay.
Every poem has their fashion.
So that iqan, literally, that is used to
control. So, the word aqal,
it is meant to indicate
wisdom. Why? Because when you have aql, you
control what? Yourself
from doing anything that is foolish.
Right? And that's why
the aqil
is able to keep himself in check
because they have aqen.
And the Quran, second point, literally references this
explicitly.
Allah Subhanahu Wa Ta'ala says in the Quran,
jahil and they repent
immediately and Allah will forgive. Now, a lot
of people misunderstand this ayah. They think Allah
will accept the repentance of the one who
did a sin when they didn't know it
was a sin. Because literally, that's how you
can translate it. Right? But if you didn't
know it's a sin, it's not a sin.
Right? If you didn't know, and you did
a business transaction, you didn't know it's a
sin, it's not a sin in your particular
case, and you are forgiven anyway without a
Tawba. So, why did Allah Subhanahu Wa Ta'ala
say that,
Everybody who disobeys Allah while he's disobeying Allah,
he's an ignoramus.
He's a jahil. Why? Because if he had
aqal, he wouldn't be disobeying Allah. So when
you disobey Allah, the act of disobedience
means
you are lifting
from yourself your own aqal, and so Allah
calls the 'asi
jahil. They are synonymous. And this is what
the point Ibn al Qayyim is referencing over
here. Can I comment, Sheikh? Yes. Beautiful.
The word jahil
also refers to a ghadab in poetry, anger.
And when do you see a person really
lose their minds?
When they're in a fit of rage.
So this idea of al jahl and that's
why even
When the jahiruun, when the people of jahad,
ignorant people,
are aggressive with them, they say, Sarama peace.
Right?
So jahil
makes you lose your mind either in anger
or in stupidity or in sin. But it
is truly, zakalakha. Beautiful
exploration of that of that word.
He goes into the next point on how
it's considered a curse. How it says it's
considered a curse, he goes
If if someone's sins are now,
kind of like compiling on top of each
other,
it will seal the heart.
Means that it will come like and he
described that with the which
means the residues of their sins are now
leaving layer after layer after layer over their
hearts until it becomes completely sealed, faqara nal
ghafilin, so they become from those mindless people,
completely completely oblivious to the the the gravity
of the sin that they're committing right now.
You know, obviously, because now they remove from
themselves
the understanding of the the the consequences of
of committing that. He goes, this is part
of being part of being cursed.
When someone is cursed, it doesn't really see
the the the gravity of the sin. They
don't really recognize the difference between them being
the slaves of Allah
and Allah, his greatness, and committing that sin
against him
Because that Duran that was mentioned in Surat
al Mutafafil,
those residues and those actually,
whatever that's left after this person commits a
sin stays, and the stains that sin on
the heart,
Slowly and gradually, eventually, there's a sin on
top of another sin, on top of another
sin. You talk about layers and layers and
layers.
The heart becomes rusty.
And I don't know how many of you
actually, tried ever to remove a rust from
something.
It it it's so hard. And even if
you try that, it might chip off some
of the original material
of that item that you're trying to etch
to clean and try to polish.
Sometimes you're successful, you polish it, and it
becomes Marshall Anew again,
if someone does that correctly. But in many
ways, it's just completely useless. So sheikhna is
one other thing to say it's a curse,
really, that, a person's
heart is now is completely covered under all
these layers.
I mean the heart is
the foundation of everything. It is
that part of you that if it is
good, everything is good and if it is
bad, then everything is bad.
Now the hope side of that is that
the prophet mentions that when you do toba
in the same place, right? It could polish
and you know sometimes
the same place that you had darkness could
become a place of light. On your scrolls
on the day of judgment when you made
proper istighfar,
when you actually repented to Allah Subhanahu wa
ta'ala, Allah turns the sins into
good deeds.
And for us
to actually use
what took us away from Allah as a
means of bringing us back to Allah
could convert its bad effect into a good
effect on us, and that's why Asfuday
said, The repentant have the softest hearts. He
said, Sit with the repentant because they have
the softest hearts.
Because they've again went from being sinners
away from Allah
to being
And this is the paradigm shift as well.
You know, when he mentions,
you know, in this,
the
you know,
That Allah cursed Iblis and made him the
furthest creation from him. And so the closer
a person is to the behavior of Iblis,
the further they are away from Allah
And the further they are away from the
behavior of Iblis, the closer they are to
Allah
Allah indicates
closeness
to the repenter.
Closeness to the repenter
and distance
from the sinner. May Allah
bring us close to Him.
May I add one thing here to this?
The Ayah,
there's actually a very beautiful hadith reported in
Sahih Muslim,
from Hadayf ibn Yaman
That is a really powerful hadith.
Summary of it, our Prophet said,
that trials and sins are gonna be shown
to the heart just like a mattress is
not a mattress, a a,
a blanket is weaved yarn by yarn, like
how you make something, you know, yarn by
yarn, every single,
you know, the the mattress they had for
the lying down. You know, they would have
the The straw mats. The straw mats. Yeah.
So it would be done every single, you
know, you know, line by line. The prophetess
was saying that's how your hearts are being
built. So he said,
if you take and absorb that sin,
a darkness comes in your heart. And if
you reject the sin, a whiteness comes in
your heart until the hearts are of 2
types.
Until the hearts become 1 of 2 types.
Abi'adamitlasafah,
as white as snow,
and no fitna in the heavens and earth
can harm it because you have developed immunity.
You've turned down the smaller one, so when
the big fitan happen, no problem. Right? And
the other one, the prophet, sallallahu alaihi wasallam,
said, it is,
Murbadah.
It is like
murky dark. It is just completely filthy.
It has no concept of good and evil.
And, subhanAllah, I have to bring in Falaastin
here, brothers and sisters. SubhanAllah.
One of the one of the positives of
this great negative tragedy, and I've said explicitly
multiple times,
we see
the the the the traitors in our own
ranks.
We see people we would never have imagined,
right,
turning
completely
180.
But you see, this is not coming out
of nowhere.
Once you sustain
smaller sins and larger sins and medium sins,
once you have already corrupted the smaller deeds,
when a big fitna like this happens,
you just fall prey to it, and it
just you can't. You can't stand up to
it. It's too much for you. And those
people who are turning away the smaller sins
and living a lifestyle
of ethics and purity. Then when the bigger
fitan come, they're like, of course, I'm not
gonna fall prey to this. Right? So you
develop immunity, and this is where this is
where iman is really tested. When the massive
calamities happen,
you need to live a lifestyle so that
when those calamities happen, you've already developed an
immunity. This is what the hadith of Hudayfa
says, that your hearts are 2 types, either
Abiaba Mitra Safa
or Murbadan,
which is like dark and murky. And that's
why you cannot wait for the fitna to
happen to see where you are because you
don't know when the fitna is gonna happen.
Before it happens, right here and now, you
have to already have that healthy lifestyle, commitment
to Allah, piety in your life, ethical as
much as you can, so that when the
ummah needs you, you've already
in that
immunity
sphere, so that where you can benefit the
Ummah, you'll be able to benefit the Ummah.
That remind me actually what the statement of
Imam Ibn Kaib when
he says and that's something we cover that
in many actually sessions here is
So at the strike of a calamity, people
become completely oblivious to the knowledge that they
have.
Like, no matter how much, masha'Allah, how many
sessions you attended and how much, how long
how long your your pursuit of knowledge was,
He says, at the time the the strike
of a calamity,
people become completely heedless of that knowledge. Why?
Because it's an emotional situation right now, and
in a moment of an emotional situation,
the fact and the truth becomes irrelevant. Everybody's
hurt, everybody's in pain, and they're panicking, and
they're scared, and they're looking for some sort
of, like, a way to feel better. So
he says, kal, the only thing that holds
a believer steadfast
in a situation like this,
The strength of the iman, not the strength
of their knowledge.
Not the strength of their knowledge, the strength
of their iman. What does that mean?
Probably your grandmother
would have actually more strength in her iman
that would help her stand steadfast in a
calamity that you freak out in that moment
yourself and you have a degree in God
knows what degree in the sharia.
Why? Because, subhanallah, the little knowledge she had,
she was practicing this regularly in the way
she speaks about Allah subhanahu wa ta'ala and
the way she practices her Ibadah
so that that really increases her iman to
the level to the level that if laqaddallah,
if she was tested,
she is strong enough to handle the situation.
But if you have all the knowledge of
the world
and you had it only as an information,
you barely practice 5% of what you know,
How do you think this knowledge is gonna
benefit you when the real test comes in?
So that's what you search here. And that's
how that's also the curse of the sin.
It's basically the knowledge is that has no
barakah in it completely.
Azakkumullah, beautiful reflections. SubhanAllah, how many people I
mean, between the 3 of us, how many
people have you seen
that forgot their families' names but didn't forget
the Qur'an, like on a deathbed or something
like that? Subhanallah. I've seen it multiple times
where someone forgets their phone number in an
accident but they still remember the dhikr.
Cops will ask them on the site, where
do you live? I don't know. What's your
phone number? What's the phone number of your
loved one? They can't tell you but they're
repeating dhikr.
They're in their hospital beds, they've forgotten the
names of their family members.
I've seen it multiple times. The names of
their family members but they still know Quran.
They forget their own kids but they don't
forget the Quran.
That's not here. That's here.
That's what Ibn Taym Rahim Allah is saying.
And to Sheikh Yasir,
well, Sheikh or Sheikh Yasir Qadhi's point.
I gotta remember where I'm at here. Yq.
Yq Yb.
Alright. For the sake of this session, it'll
be Yq Yb.
To YQ's point, Shaykh YQ's point,
the little things.
When Allah talks about taqwa and that fasting
is essentially a practice of gaining taqwa, God
consciousness.
You are paying attention to every little drop
of water,
Making sure that you don't have that drop
of water. Had a brother that was telling
me, he's like, man, look, I bite my
nails all the time. But he's like, Ramadan
helps you with my nail biting. He's like
the only time of the year where I'm
like not an obsessive nail biter is Ramadan.
Because I'm like really worried that I might
swallow a fingernail.
You know? So the point is is that
you're looking for the smallest
violations of your fast, so that you don't
lose your fast.
That's the way that you approach al Masiyyah
as well, you approach sins as well.
That the smallest sin could dilute
the great barakah, the great reward that's ahead
of me. I'm gonna put this out here.
Backbiting in the last 10 nights of Ramadan.
I mean, come on.
Like you start seeing I would hope, I
would hope that you start seeing a conversation
go a certain way in the middle of
the last 10 nights of Ramadan, and you're
like, Nope, I'm done with that. Let's cut
that out really quickly.
Because you're more aware
of the reward that is at stake. Do
you understand? You're more aware of the reward
that is at stake. And that's why taqwa
is walking amongst all those thorns.
Some of us are thorns to each other.
Right? For some of us, social media is
that thorn. For some of us, you know,
your phone is that thorn. For some of
us, the person sitting next to you in
the mess is that thorn, your social circle.
For some of us, it's our eyes but
it's just
you're trying to watch it because if you
become more aware of the minor, then certainly
when the major hits then you're going to
be more attentive and we ask
one. Sheikh, to your point when you talked
about how, Hadith Hadith
hadith, talking about how it's like like the
yan or like the the straws in a
straw mat. It comes one after the other
one, one after the other one. I couldn't
help but thinking about it in a in
a modern way today. If you think of
that what's happening with these all these sins,
like the weaving of the sins as you're
exposed to in this life, all these trials
that you're exposed into life, just like a
3 d printer.
And as it goes, it depends on what
type of ink you put in it.
So if the ink is coming from the
goodness of your heart and also from the
good that you do, as it starts weaving
it starts becoming brighter and brighter until it
becomes, mashaAllah,
white like a saffa, which is a marble,
like bright.
But as you do that
and some sins come in and some, you
know, mistakes and faults here and there,
that brightness of that color changes.
It starts becoming grayish,
slowly and gradually. And after that, the lama's
time becomes darker and darker until
you catch yourself in the midst of that
thing, and you go back again to clean
it.
So it's just it's amazing because that's what
the prophet was talking about. Just like the
the exposure to the fit and trial is
is endless.
It will never come even even on your
deathbed, actually, the shaitan will come to catch
you like Iritima Muhammad
in the story.
When his son, he thought his father was
that's it. He was just passing out. He's
gonna, like, he's gonna he's gonna die. So
he want to catch him before he dies.
He says,
So
he heard his father saying, lai sabad lai
sabad. He said, not yet. Not yet.
And he passed out. So he's freaked out.
And everybody around him freaked out. What happened
to Muhammad? Oh my god. In the last
moment of his life,
then somehow at some point he just recovered
and he woke up. His son goes, dad,
I was telling you to say rajalullah and
then he said so and so. What happened?
He goes,
When you were telling me that, he goes,
I saw the shaitan
standing near my feet, like facing him. He
says, I saw the shaitan biting on his
fingers,
and he says, kalfutaniyah
Ahmed.
Like, oh my God, you made it, Ahmed.
Like, I missed you, you made it.
So Imam Ahmad was afraid that moment that
moment from the shaitan
is a deceitful moment. It would make him
feel, you're right, I made it.
That moment of pride and arrogance would destroy
all his good deeds.
So he said not yet. I'm still alive,
not yet. Until I die, then I would
say I made it. So
this is how scary it is, that the
shaitan with all these fit and layer after
layer, layer after layer, nonstop
until we meet our Lord. Shaykhna,
from understanding this point right now,
what's the solution for this? How can person
make sure that always come with a bright,
beautiful,
So we go back to the ayat.
Right? Notice
that Allah subhanahu wa ta'ala is saying
because of your physical deeds, there is a
spiritual layer of impurity.
Your kasab
your kasab with your hands, with your physical
body is going to impact
your qal.
Therefore,
your kasab in positive will also impact your
qal positively.
Just like Allah is saying, negative kasab, negative
impact, so then, the mafoom, the understanding,
is that positive kasab is gonna have positive
impact. So and that's why our prophet, salaam,
gave us that beautiful psychological way out. He
said,
Every time you do a bad deed, follow
it up with a good deed. Right? That's
how we get rid of that that we
get rid of that filth. Because anytime something
is You know, you go to your car
wash every week, you polish your silver every
month or so. You gotta keep your things
nice and clean. How do you keep your
heart clean? Well, by multiple good deeds. And,
of course, qiraaz, Quran, and dhikr, and thinking
of death. But not just this, overall,
being aware of the state of your qal.
This is one of the most important realities
of tazkiyatul nafs. You have to monitor your
qal. You have to have self muhasabah.
How aware am I? And of the ways
you do this, what is the litmus test
of your qal? Of the ways you do
this is you look at your lifestyle, how
far or close you are from the Sharia,
how much your lifestyle is in accordance with
the Sharia. So the farther you are from
the Sharia, this means you have more raan,
more rust on your heart. And that means
you need to keep on polishing it. And
that polishing is done through internal reflection, through
tongue and dhikr in Quran, and through external
good deeds. These are the ways we keep
the hearts clean. I can't help but again
to think about the whole, 3 d machine
that we talk about the printer over here,
Sheikh. That means in order for you to
ensure
that the print that comes out on the
car is pure, you have to use original
manufacturer's brand. Masha'Allah.
You think some
Right? Do you have a 3 d printer
somewhere we can see like that?
Come on, get this man a printer, please.
Like, here I see.
Look. This is my engineering mind right now
is kicking in. Forget about the the the
the engineering brand right now coming out. But
see this, subhanAllah,
help it because the original manufactured brand, of
course, coming from Allah subhanahu wa ta'ala, your
maker. Because he said,
He's the one who created you. He's the
most subtle, the most knowledgeable
If he knows what is best for you,
that's the original
manufactured brand.
Using the imitation,
the, you know, the Chinese brand, basically, and
with the shaitan,
lamestan.
Okay.
Are you gonna cut this before you put
it online?
It's already live, man. Do not put this
on TikTok or else we're done.
But seriously, looking at the fake the fake
because the shaitan, what does it do? The
shaitan is gonna actually try to put himself,
a'ud bullah, in the position of your lord.
He is gonna convince you otherwise. Allah says,
don't do it. What are shaitan's gonna tell
you? Why not?
No. You should do it. It's okay for
you. The shaitan is gonna put himself in
that position, and Allah must stand. That's one
of the dangerous things. Follow the the footsteps
of the shaitan. Sheikh, I wanna just comment
as well, like, the imperative of istighfar,
actually seeking forgiveness for your sin.
When shaitan says to Allah subhanahu wa ta'ala,
I swear by your glory that I am
going to continue to lead them astray so
long as I'm alive, so long as they're
alive. And Allah Azraj responds, And I swear
by My glory, I will forgive them
so long as they keep seeking My forgiveness.
As long as they keep seeking My forgiveness.
This idea of seeking forgiveness from Allah
One of the tricks of shaitan is after
the sin telling you, it's no point for
you to do istighfar
because istighfar is the removal of that sin.
The hadith
mentions on the day of judgment, istighfar
removes that sin from the scroll. Allah will
ask, Did you seek
forgiveness?
So no matter how many times you've relapsed,
don't stop actually
verbalizing
your desire to be forgiven to Allah
Sayyidul Istafar,
the famous
master of seeking forgiveness. Don't stop seeking forgiveness
from Allah
And at the very least, subhanAllah, that's the
beauty of it, ties it all together. Why
did the prophet used to do so much
astifa? He said,
Sometimes I feel the fog on my heart,
so I seek forgiveness from my Lord at
least a 100 times a day. So istighfar,
if it removes the fog,
it also removes the stain.
But then you have to follow-up the sin
with a good deed, Insha'Allah Ta'ala, so that
the effect remains in the direction of Allah.
But don't belittle your stifar.
Imam Al Qayim moves into a different act
of chapter talking about
specific sins
that invoke the the,
the the curse from Allah subhanahu and the
messenger sallallahu alaihi wa sallam. Sheikh, to your
point, you mentioned something earlier, subhanahu alaihi wa
sallam. I was very interested here and very
the thing that brought you goosebumps is just
look, Allah subhanahu wa sallam in the Quran
did not mention la'en too much
it's extremely, extremely dangerous for a person to
to,
fall into one of these sins. So so
that's why Ibn Qaim, he found the liberty
here to mention a list
of sins
that the, the prophet, salallahu alayhi wasalam, he
cursed and Allah, subhanahu, cursed as well. I
want to mention a few of them, inshallah,
so you can at least see some people,
they might think this to be very, very
trivial
but extremely dangerous, especially in our society right
now, where people do have no regard, no
respect to boundaries and authority of Allah,
they fall into these things. So for example,
the prophet
He cursed the one who consumes riba
interest
and also, you know, pays that interest.
And he also cursed a person
who is, violates Allah in regards to the
marriage, when he tries to bring a woman
back to her husband after she divorced her
3 times, for example.
He also
He cursed the one who a thief. La'ana
sharibal khamar, those who drink alcohol.
Well, la'ana and this is something interesting. La'ana
mangayara
manaral arb.
What does that exactly mean even? I mean,
can you guys imagine how dangerous it is
to go and change the the, the street
signs that says one way or this way,
for example? Or say, for example,
Austin is in that direction, Houston is in
that direction.
People, they think it's actually a joke, so
they go and and eventually they change those
signs in the streets.
Why? Because they want they want just to
have the life of people
get lost, basically.
The prophet said, la'anallah,
cursed is the person who changed the boundaries
of the land
because that could cost someone's life as jama'ah.
These people used to travel in the desert.
So if you're just gonna change the manor
al arb, the line or the boundaries
and go somewhere, it's
extremely dangerous. Something as trivial as this, the
person has been cursed.
That someone that taken,
living beings.
Unfortunately, subhanallah nowadays, what
happened in Gaza, they're using human beings as
a, you know, just for practice.
Target practice on human beings.
It's just so ugly and so awful. And
here he's talking about taking animals.
And now today, wudu billahi, people are taking
human beings. So we say this is worse.
They're cursed by Allah and the Messenger
So
and even something
as someone who curse his father, curse his
mother.
And,
and he curse a person who
fools
a blind,
when it comes to asking for direction. So
they take them to the other side in
order instead of taking to where they where
they should be going. And even
SubhanAllah.
Even curse is a person who brands an
animal in the face.
You know, branding the animals is a very
common practice among, you know, farmers and ranchers
and so on. Even back in the time
of the prophet
tribes, they had their own their own also
signs and they have their own brands
and and all these symbols.
But he says, cursed is the person who
brands an animal
on the face.
An animal.
And imagine what they're doing to our brothers
and sisters, the 'udibulla with the torture, with
the on their chest and their backs and
astaghfirullah.
Allah cursed these people, subhanahu wa. So here's
the prophet, sallallahu alaihi wa sallam, mentioning a
few of these things, and I want at
least if you guys want to comment on
that list, Tani, and more. There is more
to it over here. How how serious that
is, even something as trivial as branding an
animal in the face, a person's curse for
that?
What does that even mean to us? So
the scholars mentioned the under like, especially when
things like Sheik's talking about, like, changing the
parameters of the road, like, things that don't
seem immediately relevant,
you look at the underlying part here.
The underlying causes of la'ana. Number 1, the
severity of the sins, right? Major sins invoke
la'ana,
right? Major sins require a level of intentionality
and disregard of Allah
that the sayyat that we all fall into
just don't necessarily have. So is
upon the major sin. Laana is upon
it's upon an oppressor.
And you can oppress in so many different
ways, and the scholars mentioned that sometimes the
Prophet
invokes the la'na of a form of that
people don't take too seriously.
So maybe like some of these things are
not taking it that seriously, like it's not
really that much
Then the Prophet invoke la'ana on people that
change the creation of Allah
Right? So you see some sins that might
seem like trivial,
right? Either to ourselves,
right? The things that we do to ourselves
or things that we do to others,
but it's changing the creation of Allah Subhanahu
wa ta'ala. And Iblis specifically said that, I
will come to them,
And the Prophet And the prophet sallallahu alaihi
wa sallam invoked lana on the one who
does, the one who is done to, and
the one who witnesses in silence.
Right? So that's why this idea by the
way and I have to say this,
I know we'll all agree to this, but
subhanAllah it's like really
I've heard this comment a few times like
in the last few months and I'm not
sure if the 2 of you have heard
this comment. I would assume that you have.
It really annoys me but I say this
not to say I'm annoyed by the brother
or sister that asks it, I'm annoyed when
someone says, Sheikh, don't curse
Netanyahu,
don't curse
the Israelis, ask Allah to guide them.
Allah
curses these people. The Prophet sallallahu alaihi wa
sallam curses these people. The Prophet sallallahu alaihi
wa sallam again, after when we talked about
and we talked about, you know,
these different trials, arrajir. The Prophet made du'a
against some people that doesn't preclude if someone
repents to Allah Subhanahu wa ta'ala and comes
back that we say, Nope, you have no
way back to Allah.
But no.
Curse these people. Do it in your dua.
It's a form of your dua. It's a
i'dada.
May Allah curse them. And so I think
that sometimes
we try to impose an unjust mercy on
the most merciful.
We don't do that with Allah
So some of this lana is also a
mercy that the oppressed has a right to
curse the oppressor, and that is part of
the dinus.
No.
So also,
this long list here,
just a bit of a pedantic point,
don't derive your fiqh from these types of
books. Right? Because what happens is a lot
of times people don't understand.
There's a difference between a khatib and a
faqih, and sometimes
the same person can be both. In this
book, Ibn Al Qayyim is being a khatib.
Right? So don't read this book and then
start deriving, oh, la'al al musawireen.
Every surah, what is a surah? This is
not the moldoor. This is a part of
a hikmah when a 'alim or sheikh or
a murabi is giving a talk, you look
at the audience. So this particular
long list here, it's a list of generic
sins. And its point is to make taghweef,
to make you scared of these sins. Now,
be careful you don't just extract your own
personal
transactions and say, oh, this is what Ibn
Uqhaym is referring to. No. Ask a faqih
because that's a whole different topic altogether. But
if you look at, overall,
the concept of la'an, as,
Imam Omar and others are saying, that Allah's
la'ana is typically done upon those who cause
fasad in this earth,
typically those who are creating havoc amongst other
people.
Right? That's like you're doing zulum onto people.
Now if you look at this list here,
generally speaking, you find this notion
of creating
havoc in society.
It's not just a personal issue generally. And
even the personal sins, like, for example, drinking.
When you drink, what happens? Look at how
many people die because of drunk driving. Right?
Look at the harm you're causing other people.
It's not just you anymore. And so, generally,
not exactly, but generally,
the worst types of sins that Allah's lawan
is coming upon is that which you are
harming and hurting other people. And that's why,
generally,
personal sins that are not harming anybody else,
overall,
the,
the capacity to be forgiven is much easier.
You know, as,
even Abbas said that
as long as you're not crossing the line
of
hurting somebody, or killing somebody, or getting safqaddimah,
a person will be in a lot of
ease on the day of judgment. In fact,
there's even a hadith to disregard that as
long as you don't sif kadima, as long
as you don't, harm the blood of somebody,
there will be fus hafidinihi.
There's gonna be an ease on the day
of judgment. Your personal
shortcomings, Allah is Ghafoor and Raheem. But the
minute you start taking the rights of other
people And if you look at this list
here, the majority of them, if not all
of them, they deal with taking the rights
of other people. Therefore, be especially careful, oh
Muslim,
of hurting, harming,
physically insulting, doing anything in which the rights
of your own personal self are not transgressed
and you have to worry about other people
on the day of judgment. Be careful in
this regard.
We're on the topic as well too.
So can you please at least before we
leave that topic here and we go to
the question,
the difference between this list as a generic
list of sins that the prophet subjected
the perpetrators to this kind of curse and
this kind of, tard,
from the rahm of Allah Subhanahu Wa Ta'ala
and the specific labeling of somebody because of
that. Yes. Obviously. So there is a difference
between
al wasf and al muayyan, a difference between
an adjective and a noun, if you want.
Right? And
just because you do something once, it doesn't
mean you should be described by it.
Just because you fell into a sin once,
right, doesn't mean that the la'an is gonna
come upon you. There are multiple categories. There's
like, the the best example for this I
can think of is not everybody who commits
kufr becomes a kafir. No. Not everybody who
actually even commits becomes a mushrik. Right? There
are so many conditions that need to be
met before the technical label is applied. And
that's why, again, I go back to my
point. This is not fiqhir. This is like
just to be make you worried about these
particular sins. The reason I say this is
because it says the and
then everybody starts thinking about credit card. Allah's
cursing me for it. No. That's not what
Ibn Uqaym is talking about. The one who
goes out of his way and charges riba
on a loan to another Muslim just to
get rich, no doubt. That is
But, you know, living in this society, you're
gonna get certain things here and there. Point
is that you have to be careful, oh
Muslim,
that that which Allah and his messenger have
cursed
that you make an especial point
to not get involved in those sins. And
also, in case you fall into
one of these sins, in case you do,
do not lose hope of Allah's mercy
because the la'ana is not on the one
who is penitent and
repent repentful. This is very clear in the
Quran that in the matawba tu'a Allah,
As long as you have tawba in your
heart,
then la'ana cannot come upon you.
Allah is not gonna punish them as long
as they're doing istighfar.
La'ana is not gonna come upon the one
who is penitent,
upon the one who is repentful. La'ana will
only come upon the one,
The one whose heart has become so hard
they're not even feeling remorse and regret.
As long as there is remorse and regret,
there is hope and there is life. As
long as you know good from evil and
you feel in your heart good and evil,
you know, as Al Hassan al Basri said
In fact, some say it's a hadith, but
it's life in this regard. That whoever's good
deeds make him happy
and bad deeds make him sad, that person
is a mumin. You have iman as long
as your good deeds make you happy and
your bad deeds make you sad. I say
this because not to trivialize this list, but
so that the opposite doesn't happen, and that
is to lose
and become despondent and despair if you fall
into one of these sins. By Allah, o
Muslim,
every one of us sitting here is a
sinner. Every one of us. None of us
here is an angel. Some of us have
committed multiple sins. Some of us have committed
major sins. But you know what? We're all
here penitent. We're all here wanting to be
forgiven. And that is what saves us. Not
the deeds themselves, but this frame of mind
and the attitude we come with. It is
not the deeds that is gonna cause us
to enter jannah, nor is it gonna be
necessarily the deeds that causes us to be
damned to hell. It is the state of
the kalb. If the kalb is penitent and
the kalb is wanting Allah's forgiveness,
Allah
has promised and guaranteed,
anybody who wants guidance will get guidance. Anybody
who wants forgiveness will be forgiven. This is
the promise of Allah. The only person who
is gonna be doomed to hell is, as
the prophet salallahu alayhi wasalam said, that everybody
shall enter jannah illa man yaba,
except the one who turns his back and
refuses.
The only person who enters jahannam is the
one whose heart is so hard, so arrogant
that they don't want Allah's forgiveness. Why should
Allah forgive the one who does not want
to be forgiven? So, oh Muslim, when you
read this list and your heart is full
of guilt, your heart is full of trepidation,
your heart is full of fear, then no.
That trepidation and fear is a sign of
iman. And the fact that you have iman,
insha Allahu ta'ala, Allah will forgive you if
you only turn to him.
May Allah bless you. Two points of just
clarification, inshallah, to add to that.
You know, just as you don't read this
list for yourself and say to yourself, 'Ma'am
like I'm mil'oon if I fall into any
one of these categories.'
You're also not to go up to someone
or invoke la'ina upon someone because you find
them falling into this list, And that's also
very important
that a mu'min is not a la'an, a
mu'min is not someone who curses as a
habit,
right? Even the Prophet was not la'an, he
was sent as rahmah, he was sent as
mercy.
So the general rule is you're trying to
call people back to Allah
not establish the verdict against them. So you
find someone falling into these major sins, you
wanna pull them out, you wanna be a
mercy to them the way that the prophet
was a mercy to the world. It's not
be ala'an
towards them and say, you know, oh, you
did this.
You did this.
Let's not turn your fellow Muslim into an
IDF soldier.
Alright? Let's just put it that way. Keep
you keep it very simple for you guys.
Alright? For them, not an all day night.
But for your brother, your sister, please approach
them with rahmah as well because you want
Allah to show you that mercy as well,
you want Allah to forgive you as well.
So make sure you channel that to your
brother or sister. And subhanAllah,
of the mercy of Allah subhanahu wa ta'ala
here, because if you think about
how simple the process of tawbah actually is,
It's not complicated.
Like think about if we were held to
the same standard that we hold each other.
Well, you've sinned for this many years,
so for the next 20 years, I'm gonna
need you to do this.
And it's going to be a torturous process.
It's not.
Start the journey back to Allah
and
subhanallah it falls into place.
For each one of these sins, it's literally
just the u-turn that Allah
demands of you.
And then that's it. And Allah
could turn you in one day. As the
scholars mentioned, subhanAllah,
the the the sorcerers of Fir'aun,
right? They woke up sorcerers,
and in the same day they died as
shuhada, they died as martyrs.
Look how quick the process was.
They woke up sorcerers, they died martyrs.
So in the same day Allah subhanahu wa
ta'ala could switch someone. So just like Allah
subhanahu wa ta'ala mentions, tawbah is close to
you, Allah is close to the repenter,
no matter how far they have distanced themselves
prior to that moment with Allah Subhanahu Wa
Ta'ala.
I have many questions here.
First question, Sheikh, maybe you can answer this
inshallah.
Is the shaitan is the one to be
known as Al Maloon. Like, he's the one
who is, out of the mercy of Allah
by
the,
the text of the Quran. Now someone is
asking and said, look, the list of Al
Qayyim
has put there,
it seems that, they see themselves
cursed, basically.
Like unfortunately, they commit all these sins that
that invokes the curse of Allah subhanahu wa
ta'ala upon them. So if the shaitan was
never forgiven,
because he was cursed, was never forgiven,
is there any hope for me?
So, again, this goes back to what we
said that
this la'ina is a theoretical,
abstract category.
Whether it specifically
applies to an individual
or not
is a separate topic altogether.
So, the Quran this is actually a principle
of Ahl al Sunnah, by the way. You
wanna get a little bit theological, a little
bit Akhadi stuff here? One of the things
about sunnih or Ahlus Sunnah versus the Muertesil
and Hawadij,
right, is that they differentiated
between
categories
of sins and between individuals of sins.
And they said it is possible
that, yes, indeed. And this is what the
khawari said. So, this is exactly the point
here. When Allah's la'ana and Allah's ghadab is
upon a particular sinner, the khawadir said, khalas,
as soon as you commit that sin, there
is no hope, and you are basically a
kafir because Allah's is on there. And so
you have to basically reaccept Islam if you
wanna be forgiven. Right? And Ahlul Sunnah understood,
no. There's a difference between, again, even the
Quran is like this warning against the concept
of a sin versus individually
telling a particular person that you are now
a sinner and there's no hope for you.
And the Quran
encourages
repentance. Why? What is the purpose of repentance
unless you are a sinner? So the purpose
here is we we we have the carrot
and the stick concept. Right? That on the
one hand, you are being scared and terrified,
and you should be. And the other hand,
you're being incentivized
to turn back to Allah. So just because
you find one of these things on the
list, you might have done them, it doesn't
mean the La'ana has come. It is upon
the one who is adamant, the one who
is arrogant and does it perpetually, the one
that has no repentance for doing it. That
is the one that Allah's la'ana is gonna
come. So we differentiate
between the category of sin versus the individual
sinner. And sometimes, yes, the individual sinner becomes
applicable, that category. And sometimes, something comes between
the sinner and that category. Repentance, istirfar tawba,
such that that,
that penalty does not apply to them. Okay?
So giving them hope, alhamdulillah. That's what Islam
gives us hope. Alhamdulillah.
Sheikhna,
bringing us to the basics, like, alhamdulillah, what
we talk about maybe in advance for many,
many people.
But sometimes, sins we don't really pay attention
we don't even consider them sins, unfortunately, and
for although the most dangerous ones. Here, the
question is about someone saying, I'm struggling. I'm
struggling to,
with my 5 daily prayers.
So that's that in itself is a sin
and I'm not sure people really understand the
gravity of that sin,
being being not being regular with their 5
daily prayers. They will say here,
the prophet says
that follow the, the the the sin with
a good deed, he will erase that for
you. How would that work with me not
maintaining the 5 daily prayers? What can I
do about this? Well, you know how and
I think you have to tie this into
what we've spoken about for the last few
nights.
Allah sometimes calls your attention to how
grave a sin is because it's not
as obvious as others, like drinking alcohol is
disgusting.
Riba doesn't look all that disgusting, and so
there has to be an emphasis on how
disgusting riba actually is,
Right? Zina is disgusting.
Backbiting doesn't seem all that disgusting. Slander doesn't
seem all that disgusting. So there has to
be an emphasis of how disgusting it actually
is, a visual
and a warning to keep you away from
it. And so when it comes to tariqah
salah,
let's just put it this way,
a person who drinks and prays
5 times a day
is better than a person who doesn't pray
5 times a day but doesn't drink.
By our standards in the sharia.
Right?
Because this is the primary obligation that you
have. And so to push yourself and to
say, You know what? Illa salati
I'm not gonna lose my prayer no matter
how bad things are. Sometimes I might get
late, and I might accidentally even miss 1.
I'm gonna make it up right away. I'm
not gonna let this become a habit and
consider myself someone who cuts off the salah.
And so the emphasis
of the salah, and this is again to
what we're just talking about,
Right? What is between us and them in
the prayer?
There's fiqh here, whoever leaves it off has
disbelieved.
Now, there's fiqh here. Is the one who
leaves off prayer due to laziness
a disbeliever, or is the one who denies
the obligation of salah a disbeliever? And that's
a legitimate
scholarly dispute.
Let me ask you this.
Sheikh Yasir said that this
is the khaqeep not the faqeep.
Do you really want to subject yourself to
the fiqh and even find yourself in the
gray area of this debate?
Do you wanna find out on the day
of judgment?
Right? Let's say there's a 10% chance, it's
a minor opinion, but this is also talking
about mantaraka salah who leaves off the prayer
out of laziness. Do you wanna find out
on the day of judgment if you qualify
in that 10%?
Why even put yourself in that situation?
Right? So take your prayer seriously.
Take your prayers seriously.
And even if you're committing, and this is
one of the worst things when
Ibn al Qayyim talks about, we talked about
it yesterday, that,
the the greatest consequence of sin is that
another sin follows.
Bilqayim
is alluding to the psychology of this, that
you're committing a sin, and then a shaybah
will come to you like, What's the point
of you even praying now? You're filthy.
It's like the highway robber who is fasting.
Right?
What's the point?
Don't shut
the primary door. So if we're talking about
doors between us and Allah
salah is the front door. Let's put it
that way. It is the front door, it's
the foundation,
the first thing you will be asked about
on the day of judgment. So even if
you're struggling in multiple ways, emphasize your salah.
Do not miss out on your salah. And
yes, if you come out of Ramadan, and
you were struggling with your 5 prayers,
and from this Ramadan you say, I will
not miss my 5 prayers anymore. InshaAllah, that
is the sign of an accepted Ramadan and
you turning the page with Allah subhanahu wa
ta'ala. That's amazing. So don't be discouraged also.
You're like, why are the shield talking about
qiyam and Quran? I'm like trying to struggle
with my 5 prayers. If you come out
of this and you say, I will never
miss my 5 prayers again, it may be
that you would have attained the most accepted
Ramadan of us all. But you gotta be
willing to turn that page, inshaAllah. Exactly. I
have to add to this quickly, inshaAllah.
Someone's asking, can I make my intention for
sadhu tawra we have to be my, my
repentance on everybody?
That's it. I think you should answer that.
You should answer that. Fitu salaash.
No. I mean, the the idea is that
the the question is basically saying, can I
make intention for tawawih salah to be an
act of repentance from my past sins? Look,
harith arthmar radiallahu alayhi wa sallam
says that, man tawad he made wudu,
a perfect thorough wudu. And then he says,
he says
Whoever makes wudu as thorough as this one.
So
and then you pray 2 raka, you focus
on them for the sake of Allah subhanahu
wa ta'ala.
Allah forgive their past sins. He didn't say
if these these 2 raka are son of
Duhur or son of Isha or Tahajid or
Taiam or Duhah or even Tahayut Masjid or
Any 2 rakah
that you pray with the intention to focus
your mind on Allah subhanahu wa'ala to please
him and hopefully make him about whatever you've
done. I hope all we can for you
inshallah as an acceptance of tawba
and we have 2 after 2 after 2
after 2. I hope one of those many
rak'ah that you pray will be the one.
Will your heart reach that place that Allah
will accept for you with.
Shaykhna, very important question for you.
So here's now how far, how deep that
curse,
how deep that curse can go into the
ancestry line of somebody
or their offspring. So the question says over
here, can an unrepented
sin done by an ancestor
cause some halarisk to be held back from
you as being the offspring?
Impossible.
To the level of, of course, if you
are a mother or father, one of their
children, yes. But other than that, even adult
children,
you're not responsible for them. Your your own
parents, you're not responsible.
You just give the advice, and that's it.
So, no, without a doubt, somebody's past ancestral
sin is not going to have Al An'a
on this. From the barak of our deen,
alhamdulillah,
the opposite is true.
The opposite is in fact true that Allah
answers the positive duas, and we know this
from the story of,
That's the
father.
The father. In fact, ibn Abba said this
was his 7th grandfather that said this, meaning
so back in the line. So the opposite
is indeed true, but definitely not negative. SubhanAllah.
I I forgot who was Rasulullah
who used to say that when he used
to do a lot of Ibadah,
his kids, he asked him, why are you
making so much Ibadah like this? He goes,
I'm doing this to guarantee your salah.
SubhanAllah. Like, I'm doing all this Ibadah to
guarantee your goodness because me being the father,
I hope that goodness will go into my
children and my grandchildren, the offspring,
all together insha Allahu ta'ala. Sheikh, we we
also there's a difference just to be clear
between inheriting the consequence, the worldly consequence of
that sin and inheriting the spiritual consequence of
that sin. So, you know, this was something
in Qadar where he talks about the argument
between Adam and Musa
right? Where Musa was upset with Adam like,
You did this to us.
And no, like, look, the outcome was already
decreed, there's a worldly outcome but you don't
bear the sin.
The decree however
still has a means of you coming back
to Allah Subhanahu Wa Ta'ala, so we don't
inherit sin.
But yes, the bad consequences of your behavior
can definitely influence generations to come, and we
ask Allah Subhanahu Wa Ta'ala for protection from
that. Amin al Bayme. So there are so
many questions on the subject, but I need
to hear from both of you inshaAllah ta'ala.
As a final reminder on the subject, how
to avoid the curse how to avoid the
curse and what kind of what kind of,
the way to keep ourselves clear and clean
from this inshaAllah to barakkawat. What message will
we give to our people inshaAllah?
We don't know who amongst us.
This will be our last Ramadan.
We don't know who amongst us will be
here next year or not. Statistically,
not everybody is going to be here next
year, just statistically.
And we're winding down this month, and we
come to Allah
Every one of us, we have
a skeleton,
skeletons
in our closet of evil deeds. Every one
of us, we have that which
we are ashamed at, and our closest friends
and colleagues are not aware of, our spouses
are not aware of.
And we have this sense of fear,
and we have this sense of hope.
We have this sense
of guilt,
and we have this sense of looking forward
to Allah's mercy.
And vacillating between fear and hope is where
Iman is.
As long as you have both of those
emotions,
then at least your heart is good and
there is a pulse.
Never lose either of those two emotions
because that's where arrogance and cockiness sets in,
or that's where their spare sets in.
Make sure you never lose hope in Allah's
mercy,
and make sure you never become complacent against
his punishment.
As long as both emotions are there, then
Insha'Allah, there's kheb and good in you. Listen,
O Muslim.
Allah did not create us to be angels.
We are not perfect. There is already an
angelic world out there. Allah didn't create us
to be angels.
He created us to be mortals, and we
are mortals, and we are all sinful. We
are all equally mortal. Hence, we are all
equally prone to sin. Sure. Some of us
have more sins than others, but remember,
it is neither your good deeds that will
save you nor your evil deeds that will
necessarily damn you. Remember this point. Your good
deeds are not gonna save you. That's not
it's not what's gonna save you on the
day of judgment. Likewise, your evil deeds are
not necessarily
going to damn you. Allah didn't create you
to be perfect. Even the angels asked, why
would you create this creation and we are
perfect?
So if you weren't created to be perfect,
then why did Allah create you? Allah created
you. Why? As Ibn Al Qayyim himself says,
in other books of his ilam al waqeen
and others, he mentions Allah created
a species like us to manifest
a side of his attributes that are not
manifested amongst the angels, the side of Mahfira,
the side of Rahmah, the side of tawba.
Allah's Mahfira needs to be manifested,
and the angels don't need forgiveness. Who needs
forgiveness? Me and you, the sinners.
So Allah created us not in order to
sin.
Allah created us in order that we repent
after committing sins. So never lose hope in
Allah's mercy, oh Muslim. Never despair of Allah's
rahmah, because despairing of Allah's rahmah,
losing hope in Allah's mercy is a bigger
sin in the eyes of Allah than a
lifetime of your personal evil deeds because your
personal evil deeds are between you and Allah.
But the minute shaitan comes and makes you
feel, I'm too sinful, Allah can't forgive me,
the minute you start thinking Allah can't forgive
you is the minute you have crossed the
line from personal sins to insulting Allah
Who are you to possibly imagine Allah cannot
forgive me? Who are you in your infinitesimally
minuscule existence that you believe your lifetime of
sins cannot be forgiven by arhamurrahimin.
So don't lose hope in Allah's mercy. As
long as you don't lose hope in Allah's
mercy, then you are qualified to get Allah's
mercy. The minute you lose hope is the
minute you will not gain Allah's mercy. Always
come to Allah fearful of your sins, penitent
of your evil deeds. Yes, feel guilty, but
never lose hope. With that hope will come
Allah's magfirah.
Between hope and fear is where iman lies.
May Allah always make us amongst them.
There isn't much to add to that. May
Allah reward you for the beautiful reminder. Sometimes,
these are really simple words. They're things that
we all know but we need to be
reminded sometimes.
For the reminder.
I just, you know, something to give you
a visual maybe as you take what Sheikh
Yasir just said.
Just as we're talking about how angry Allah
is at the arrogant sinner, think about how
joyful Allah is
at the repentant believer.
Allah's joy.
Allah's joy.
Allah is more joyful than that man who
lost his camel
and found it when he thought it was
all over, when you turned back to Allah
subhanahu wa ta'ala.
So you might think like, you know, I'm
repenting, I shouldn't have been committing the sin
in the 1st place, and indeed you shouldn't
have been committing that sin in the 1st
place.
That small step that you take back to
Allah
Go to Allah
at that walking pace, Allah will come to
you rushing.
Allah is pleased with your tawbah. Allah is
happier for you than you are for yourself.
So think about the joy inshaAllah ta'ala as
you turn back to Allah. Just as we
say, don't belittle the sin,
don't belittle the repentance.
The repentance can really create a loving relationship
between you and Allah
instantly,
instantly. Bi idhnunahi ta'ala. So Allah is calling
you back,
respond to his call, and Allah
will not make you feel like you ever
left home. Just come back and inshaAllah
the path will be paved and may Allah
reward you both for the beautiful sessions.
Last thing I wanna add to it, subhanAllah,
for those brothers and sisters who are doubting
that the repentance will ever be accepted because
they think they're too much cursed
because of what they've done, I want you
to remember,
what Abdullah ibn Surud radiAllahu ta'ala. He says,
the most hopeful verse in the Quran in
Surat al Zumr where Allah
says,
He says, oh my servants,
look at the the quranic expression,
which means they become so extravagant,
so extravagant in sinning and wronging themselves. Like
they went so far away from Allah
No matter how far you go, Allah says,
never ever despair of the mercy of Allah
Allah forgive all sins
except for 1, obviously,
which he said, subhanahu another, aya,
except for shirk, associated partners with Allah subhanahu
wa ta'ala. So as long
as long as you still have that hope
in Allah subhanahu wa ta'ala,
you need to come back again to him.
No matter how bad you think your situation
is, the doors are will always be open
as long as you're still breathing,
then there's still hope, inshaAllah,
for this curse to be removed. May Allah,
subhanahu wa ta'ala, purify our hearts, You Rabbil
Alamin.
We ask Allah, Subhanahu wa ta'ala, to keep
us away from that curse, You Rabbi Alamin.
We ask Allah, Subhanahu wa ta'ala, give us
the ability to repent him, again and again,
You Rabbi Alamin.
We ask Allah
to purify our hearts, to keep it clear
and filled with the light of guidance
I ask Allah
to show us that which is right and
make it easy to follow it and that
which is wrong and stay away from it.
We ask Allah Subhanahu Wa Ta'ala to show
us with his mercy.
We ask Allah, subhanahu wa ta'ala, to protect
our brothers and sisters in Gaza. Amen. We
ask Allah, subhanahu wa ta'ala, to protect our
brothers and
The most
all around the world, You Rabbi Al Amin.
For our brothers and son, Gaza, we ask
Allah, subhanahu wa, to send his mercy upon
them, You Rabbi Al Amin. To protect them
and shield them from the evil of the
wrongdoers, you Allah. We ask Allah to provide
for them from his mercy, from his rahmah,
you Allah
subhanahu
to shield them from any harm that come,
and
in this moment we ask Allah
to deliver them to victory
against the oppressors,
against the Alameen.
The way we all gather in this space,
us all together with the prophet
us all together with the prophet