Chapter on Repentance - Lesson 2

We continue today. This is the ninth lesson in our series on sharia sallihin by Sheikh Masemin al-Himul-la in the previous lesson we started the chapter on toba repentance and we read the introduction of imam and now we are Himul-la he explained the basic essence of the rulings of toba some of its conditions and he discussed some other issues so Sheikh Masemin al-Himul-la he began by first of all explaining the conditions of toba and he first of all defined toba He means to return to come back to come back from disobedience to Allah's obedience and Obviously the greatest toba is from kafir to iman from kafir to iman and then after that from the major sins from the kabir to abandon them and come to obedience and then from the sallihir from the you know the minus ins and Then the sheik began to mention the conditions and so he mentioned there are five conditions And now we mentioned three conditions But the sheik said after is tepra after comprehensive analysis of the text we find that there are five conditions of toba so we went through the first two the first two were the first one was echolas sincerity in toba and the second one was remos and Nedim remos over toba and so we discussed those briefly and after that we looked at some very precious words of Ibn al-Bayim or a himul-la from his book Madarid-Josalikin he has a section on toba somewhere near the beginning and There's amazing passage where he speaks about people doing toba It's not a sincere toba. It's not a genuine toba, but it's a toba Whereby the individual is making toba because he is seeking to protect Some status some position or to shield off some kind of harm in the circumstances So he broke it down very beautifully and it gave us a deep insight into the issue of being sincere in toba What does it mean to be to be sincere in toba? So we went through that and so I think we got to the second condition So we now continue from this point so I will listen today starts from the third condition that the Sheikh mentioned So the first one was echolas the second was feeling genuine remos For the sin and Nedim and the third one then the Sheikh mentions al-Shat al-Shat al-Sailith and you clearly are an imam al-la vihu I feel and this is to immediately withhold To step back and to stop from the sin that he is engaged in this is one the most important of its conditions The Sheikh mentions al-qalar and of them right to stop immediately from the sin So the sheik says if for example the sin is turquoise even let's say your sin is your abandoning an obligation that Allah has made obligatory upon you Then how do you stop the sin you stop the sin by doing what you have been commanded?

So the sheikives a number of examples from them someone for example might not be righteous to his parents someone might not give There's a car right so he so he With holes from these obligations so he's sinful therefore so how does he without from the sin he does it by immediately fulfilling the obligation So bringing out the wealth the money for the zakah or being righteous to two one's parents immediately And you know if he was falling short in keeping the ties of kinship then he makes echolah and if them by doing what Allah commanded him to do And if the sin if the sin was doing that which is haram Then in this case what is wajib that he with holes that he with holes immediately from committing that sin So she can give us a number of illustrations for example Let's say he's consuming riba he's involved in the riba for example Then it is obligatory for him to put an end to this river to be involved in the river And he should abandon it keep away from it and then whatever he earned by way of the river By so the excess whatever he earned by way of riba then he should you know bring it out and obviously there's different ways that he can dispose of it according to the Scholars and if his sin was by way of deception and cheating online the people and you know Breaking ones trust then again It is obligatory for him to immediately withhold from this type of sin and likewise if he had earned wealth through ways Which are haram through this particular way which is haram either riba or it is deception lies You know not being truthful then the shex is it is obligatory for him to return the wealth that he took from those people and Return it back to to their owners or he can find some sort of solution You know with those people after he informs them of it Likewise the shex is if it was riba for example is involved in gribo which is back-writing people then this obligatory for him to immediately stop from fighting the people and speaking against their honors and you know if if however he says I'm going to repent and You know to Allah yet he continues to persist upon these sins And he persists upon abandoning the word you're doing that which is haram then this toba is not is not acceptable to Allah Rather the shex is this type of toba where a person you know with his tongue He says I repent and then he continues falling into the sin over and over again. This is a type of mockery It's it's it's to his up. It's making mockery making mockery of Allah So how to add up and you know how can a person be saying that he repents to Allah? How can you repent Allah yet you are persisting upon his disobedience doing the same sin over and over again?

The she gives an example and he says look if you if you were to Behave in this way with the man anyone from from among the men you say to him, you know I turn back to you. I'm remorseful for what I did I should not return back to what I did but then In your intention in your heart, you know that as soon as you have the opportunity as soon as you have the means You are going to return back to that sin yet. You say to this man. I turn back and remorseful I will never never return then this you are making mockery of this man This is making a fool out of this man.

You are making mockery So if this is how it is with a man among the men then how would it be if you behave in the same way with the Lord of all men with Allah As the wajaljal who is rubble al-a-min the shex is so The man who is truly repentant but in San ata-hakika-tan-tan-hul-li-yukuleo-an-an-am-b The one who helps and stops from the sin he is the one who is truthfully a person who is repentant The shik then goes on to say you find amongst the people there are many many people very suddenly You know you sit with them you speak to them and you will find them complaining about all the evils the so much of riba There's so much separation the so much black-whiting the so much You know complaining of all of these sins yet he of all people is the one who's engaged in Vibah for example or in other types of sins and disobedience And so he speaks like this it is drowning and engaged in and so you find people among the Muslims very suddenly who are like this Who have lost all the rira because of continuously sinning and until it becomes a habit and until it becomes so insignificant To a person's heart you think nothing of it that you can on the one hand complain that the people falling to such and such the commit to Fornication the back by to the at least that whatever and that person himself You know is engrossed in the very same sin right and this type of thing happens after periods of time when people persist and persist And they don't make toba and then the hearts become overturned and then they can't see good from evil And in the can't see that what they are saying is contradicting the action and the action is contributing what they're saying And it means nothing to them right so this is what you're the world you're the blood This is a very bad outcome for a person in any case the shek says a person it is necessary for him to Repent to to immediately halt from a sin from which he has allegedly repented from now the she goes on to mention four or five scenarios for scenarios illustrating with different types of sin so the first one is a sin where it is Between you and Allah subhan wa ta'ala So if the sin is between you and between Allah subhan wa ta'ala I mean it's a sin in relation to Allah as a wajal it relates to a right of Allah as a wajal then in this instance It's sufficient for you to make toba to Allah You know you don't need to tell the people or inform the people about your sin about what you did Of things which are on such as abandoning an obligation also of performing that which is which is hard because this is between you and Allah So Allah it's it's it's known just between you and Allah and if Allah's abjal has kept it concealed for you and covered it for you Then you should keep it like this don't tell the people about what you did And what you repented from and this is not be fitting she mentioned the hadith of the messenger was a salam Cool al-mati mo'afa illa mojahiri all of my ummah appardent except those who make known who proclaim or make known and in fact In another hadith explains who are the who is the mojahir the messenger was some he said and Yeah, my lord Roger belele a melon to my use be who work at the Satora hula for your cool Amil to al-bari haqadda work other right so this is a man who does something by the night like a sin and then he wakes in the morning And yet even though Allah has covered him and concealed him he says to another oh so and so I Committed yesterday such and such and such so he openly broadcasts and make known he's into that type of person We'll not be forgiven because Allah concealed him he could have repented and now he's just broadcasting it to everybody so therefore The scholars actually say so regarding this issue about keeping keeping the sin between you and Allah Some of the scholars say that if a man does an evil a sin in which there is a head There is a prescribed punishment in the sharia either a certain sins which are like that Phonicating stealing and you know what is like that the shake says or some of the scholars say in fact They say that some of the scholars say that there is no harm that he goes to the imam right, so this is not to anybody but to the imam the leader of the Muslims and that he basically You know the one who establishes the hoodood and he says I committed such and such and I want to purify my purify myself of The sin and so he gives himself up and to receive the head and so some scholars are of that view however other scholars say that it is better that he conceals his sin even in those things in which there is a head punishment until even Phonication and it is better for you to conceal between you and Allah if Allah's conceal for you and it's not been you've not been exposed it's between you and Allah make no matter Allah and So the shake was on to say that meaning that it is just so putting the views of the scholars together the shake summarizes that or concludes that basically It is permissible for a man to do so It is permissible for you if you commit a sin in which there is a head it is mobile It's permissible for you to do so if you want to and if that's the way that you want to purify yourself From the sin so in that case the shek says that it is permissible for you to go Like zina for example to go to the ruler until the wellie and to say that I did such and such and he is Excavishment of the head upon him because the head is a kafara it is the expiation for that particular sin As for other sins which are not which you do not have any hood apply to them then the shek says conceal them Just as Allah conceal them for you likewise even zina and whatever is similar to that Then conceal it do not reveal it do not reveal it to other than the well you'll amr Obviously to the world you're and it is because of the head and for no other reason do not expose yourself Do not humiliate yourself the shek says that that's not suck so long as It is between you and Allah and Allah is concealed for you Then Allah will accept the repentance of his servants and he will pardon the sins Right so this now is between you and Allah subhanahu wa ta'ala the sin The second scenario the shek mentions in relation to so remember all of this is coming under the third condition The third condition is what a likolah and of them right to withhold from the sin so these are all different scenarios The shakers giving under that third condition. So the second Type of sin where it is between the sin is between you and between the creation So an example of that would be if it's in relation to wealth now Right because there are things that happen between the people dispute about wealth dispute about business dispute about trade dispute about debts disputes about financial issues And so there's an issue between you and it's in relation to male to wealth Where basically the sin is in relation to? The wealth so in this case if you have taken wealth wrongly then part of withholding from the sin includes returning that wealth back to its owner and That though I will not be accepted Except by returning that wealth back to its owner right for example you could have stolen some wealth from someone and If you have truly repented to Allah and part of that repentance if you take that wealth and you go and give it back to the one That you stole it from right? So this would be like a financial to do with wealth to do with positions or Another scenario is it could be in relation to some other right?

For example a debt the shake mentions you have a debt that you owe to somebody But you reject that you that you owe that person anything you deny it and then you decide I'm going to repent You know took his right I didn't fulfill his right to make no But so now it's not between you and Allah anymore because you you still have violated the right of that person in relation to wealth So you have to acknowledge To that person that I was indebted to you and you have to go and give him the wealth If he has died then you give it to his inheritors if you know who they are if you can't find the inheritors Then you know and obviously is no one to and you don't know who they are then you can give charity on his behalf So you have that wealth so you now say you give it to the to the needy to the poor you feed the poor You do something with it and that charity you do it on behalf of the one to whom you owed that You know that money and so this is the way that you make you know the homeless you you free yourself from that debt and that obligation and Allah's abajal you know he will know who that person obviously is and that what emanates from that charity that you gave will allow Credit that to that individual So that's a second scenario in relation to wealth issues of wealth the third is When it comes to physical harm this now is physical harm meaning to the body So this now relates to bodily harm and so the shakes is that if the sin that you did was a Strike or a hit or whatever is resembles it then again You should go to that person and you should allow him to hit you back in the same way that you hit him If it's on the back if you struck him on the back with something then he strikes you on the back with something If you hit him in the face with a slapper or a strike or a friend and you hit you in the same way You have to give yourself up to allow him to do that and if he was on the head then on the head of Anyplace the sheaks is when you know when you struck him then let him take his Retribution from you Due to the same to Allah subhanahu wa ta'ala when he mentions the Ayah wajazah o sa yi'atin sa yi'atun Missu ha'a right the recompense for an evil isn't evil of its like Bamani Atada al-e-tadu al-e-hi Mihli m'atada al-e-kum and whoever transgresses against you then transgresses against him with the likes of that Which he transgressed against you right like for likes again? This is part of the Toba this is part and parcel of the Toba You can't just be in your house repent to Allah you haven't allowed that person to seek his retribution from you because you created bodily harm Right, so you present yourself to him if he gives you that's fine. He says okay. No problem I forgive you no problem and The other type of harm she goes on to say if the harm was by way of speech So this now is like a fourth scenario speech, right?

So we have wealth we have body we now have so it's enough Mal and elv right now. This is honor and you know someone speaking about you so in relation to the honor if someone You know harms someone else You know you spoke ill of a person in front of other people and you criticized him you rebuked him and you know So then you need to go back to that person now as part of the Toba and you need to find a resolution He needs to give you like a resolution he forgives you or you know even some other agreement For example the shake says ha'ta no ba'ana la smahu la ka illa bikadah wakadah vinadarahim But the even if that person says I was your own me right so that harm to me for example You you spread these lies about me you criticized me from all those people It was like a crowd of 100 people so you know that spread now and my damage to my reputation my standing I put such a value on it a hundred pounds 500 pounds whatever if you give me that Even that person the shake says if he said that to you and that was part of him Pardoning you and you Recompensing him for the damage that's been done because that because damage can't doesn't have to be in terms of Just like pure wealth or in terms of the body it can also be in terms of reputation reputation Right that reputation can harm that individual it could be for example You could have a profession it could be could be a surgeon could be could be whatever you might be a profession So you speak ill of him you harm his reputation his reputation is harm there could be some real tangible harm to that individual He's standing in the community he's standing in the profession in the trade-out ever You've now harmed him with your with your tongue So if you go to him so if you make Toba to Allah And part of that though is you must go to him and you got to find a resolution If he says I forgive you I don't do it again fine if he says Oh you damage my reputation you damage my standing it harm me I put this value upon it just give me if you if you see I'll give me this as a Compensation injury to feelings so be it that's that's that's what the shake saying that's that's you know He's right to do so and then you should give it to him also included within this obviously is a good body is back biting and You know you spoke about someone behind his back and you reviled him and he's not present So again, she says regarding this issue the scholars have differed well on difference as to what you what you should do Some of the scholars they say that you must go to that individual you must go to him whether he knows or not You must go to him and you say I spoke about you among the people I want you to forgive me I want you to pardon me. I want you to give me you know solution I I I so this is a view of some scholars you must go to that person some other scholars they say do not go to him But rather there is the seal in this issue There's the sea meaning that we have make distinction So if that person has now come to know it's been narrated to him and it's been brought to him that you back bit him and spoke about him And it comes to his knowledge then in this case then go to him find a resolution find a solution to it but if he does not know and it hasn't come to his knowledge then do not go to him but instead what you should do is to seek forgiveness for him and You know speak about him in the same gathering in which you back bit him and mention his good deed so basically repair what you said wrong and repair his you know what you said about him his reputation and You know this will this good deed of yours will take away the evil deeds The checks is at this second position of the scholars where we make the seal depending on whether we know the person has learned that you back with him or not This is the most correct of the statements of the scholars Right so if the person doesn't know then to go to him So visit that you mention good things about him in the major leagues in the gatherings and that you seek forgiveness for him And you say a lot of my fear level and in fact, this is what he's come in the hadith the messenger was told me said and had Osama He said kafaro to manikata who and does talk to her all over the explanation for the one whom you have back bit in is that you seek forgiveness for him and So and also the she finishes by saying so therefore in Toba It is a must that you return the rights to whom they belong The Toba would not be complete until you return the rights to whom they belong So all of this was now the third condition the third shirt, right? So we have a class sincerity to Allah we have an Adam which is remorse Sincere genuine remorse and thirdly we have immediate cessation of the same now the fourth one I'm a short rabbit for will asam Allah and that I would feel most of it so the fourth condition now check mentions is that you must have a firm resolution that you will not return back to it in the future so the sheik says that You know that you will never return back to the sin in the future because if you inwardly if you intend that you are going to Turn back to it as soon as you have the opportunity and as soon as the opportunity allows you to then the Toba will not be not be correct So meaning that if inwardly because sometimes there can be circumstances The sheik says a person for example, he might have wealth Allah gives him on wealth that wealth he uses it because it's easy He says he uses it to disobey Allah You know he buys intoxicants for example or he goes to certain lands or certain places in order to commit the zinner for example to become become intoxicated and to commit the zinner and So so now he's now afflicted with poverty, right?

He has no wealth. So now in that state he makes toba to Allah But he's toba, you know, he says Allah in utup to a lake I repented to you but he's lying because this is a toba You know, this is a toba to the urges, right? This is the toba of the one who is unable to commit the sin that he wants to commit so In the situation he doesn't have the means financial or even the bodily strength to commit the sin He you know, makes a display of toba to Allah But as soon as he gets the means and the ability to do so he will return back to it again, you know It's like a person for example, he's caught For a crime and he gets put into prison. So why is in prison?

You know, it's a toba of circumstances And he's making toba to Allah and you know, but but the toba is more in the sense that I landed myself in prison And I shouldn't really be here and inwardly as soon as he gets out, you know He wants to commit the sin again But this time do it in a way that he won't get caught or do it, you know, more more carefully Now, so these are like types of scenarios and circumstances And that's why I refer you back again to the speech of Ibn Al-Kani Mrahimul Al-Ain Madaraj that we covered in the previous lesson Because he speaks about these types of scenarios where a person will make toba, but inwardly We don't really know, you know, like is he making toba In the circumstances and he could even deceive himself into thinking he is sincerely making toba when really he isn't, you know And and there are various scenarios that can exist, you know, lots of things happen when people get caught committing sin When people get exposed committing sin, you know, they make toba because it's to save the reputation They make toba because it's to save themselves from harm, right? And it's not really so it's circumstantial and as that scenario or that situation of danger or loss of benefit is gone Then they will return back to the ways and show their true colors again, right? And this is something that we see in people because you know the hearts of the people can be turned by Al-Azawajal as we know from the hadith So the Sheikh was on, he says that this person in his intention, he wants to return to the sin And you know, so he says this toba is the toba to what I had his in, this is the toba of the incapable person And you know, he says whether that person repents or not repents, you're doing so because you are simply not able to do sin in this instance And you know, there are some people the Sheikh says they are afflicted with poverty And they say, well, I've abandoned all the sins now And you know, you find that he's speaking to himself inwardly that if I had the wealth, if I had the ability Then I would return to the sin a second time So this the Sheikh says this is not at over which is which is accepted, why? Because there is no there's no asm, there's no firm, resolute Intention not to commit the sin, it's it's a wavering intention And that's why it's important as we said before When the question, how's the person make toba?

These are all internal affairs, these are internal issues Which at the point of making toba, you have to really think about carefully Because toba can be just on the tongue, a lot of people They think that you turn to all the raise your hands, allow man to rob you, let him And you read the obviously far and you said it and you don't This is now your sin is forgiven, it's not simple as that Toba, as you can see, these are affairs of the heart But sincerity and not the remorse, genuine remorse Look at the one you are disobeying, look at the command that you are disobeying And here we have the issue of asm, firm determination If you find that you are committing the same sin over and over again Then the reason is that you're not making toba By really seriously looking at these two or three issues At the point of making toba, is it the toba that really is deeply rooted in all of these things, sincerity, remorse? So this is a very important part of the nia And so you have to make a difference of the toba to our edges And the toba of the incapable one and the toba of the one who is more bliss, the one who sincere And again, that's what he will talk about, he spoke about very shades and colours of toba The toba of the believers and the sincere ones is a loan, is a shade, is a colour And the toba of these other people is a loan, is a different type of colour Finally, the sheikos want to mention the fifth condition And this fifth condition, the sheik sies, the shartul kramis and the kunafizananen Toba of the toba, it has to be within the time period, time frame within which toba is actually acceptable If a person repents for interbifizanen, toba of the toba of the toba Lemton, fahul, lemton, fahul, lemton, fahul, lemton, fahul, a toba If it is in a time in which the toba will not be accepted, then the toba will not benefit him And this is of two types as you know, sheik mentions The first type is in relation to each and every individual So there's a time frame that relates to you as an individual And then there is a time that relates to the whole of mankind So after the first one, it has to be that toba has to be before your appointed time comes Meaning death, the death rattle And if it is after the time of death has come to you, then the toba will not benefit you Alazul jul says, in the Qur'an, Walisati, toba, lil l'arina, y'amaluna sai y'art Hata, y'alah, hagorah, hadda, hadda, kumul, mout, kala, ini, tob, dul'an Toba is not for those who do evil deeds until death comes to one of them Then he says, now have I repented This now is at the point of death, he knows that the soul is on its way out from his body It's impending death Now why because why the sheik says as the sheik will explain? This is a toba of compulsion, like you are being compelled to make toba In that circumstances, it wasn't done willingly, voluntarily, when you had the opportunity to do so Likewise the sheik mentions the ayah in the Qur'an So when they see our punishment, meaning punishment and death, they say we believe in Allah alone And we disbelieve in that which we use to commit shirk, in which we use to commit shirk And then Alazul continues, when they see our punishment So this is the way that Allah will be able to do so So this is the Sunnah of Allah, that when Allah has given you a long period of time to repent But when the punishment be false, at that moment there can be no toba There can be no toba And it is then that the disbelievers, unrepentant disbelievers will be in ruin And this is the Sunnah of Allah, this is the Sunnah of Allah Because this is what Allah does, has done with previous nations When the punishment befell, it's beyond the time of toba now So the sheik says, a man for example, for insan, either ayah in al-mout Haldul al-ajal, when he sees death and the appointed time comes to him Then now he is in despair of life And the toba will be other than its proper place Now the toba is not in its proper place, why? Because he is now despairing of life, he is not going to die with certainty So this now is a toba, toba, toba, toba, toba, toba This is a toba of compulsion, like he's been forced in the circumstances This will not benefit him, not will be accepted because the toba has to proceed that, it has to be voluntary, it has to come from himself So this is the first type of span, time span, it is the point of death and this is unique to each and every single individual The second of the time frames is al-omum, the generality, this applies to everybody When the day when some of the signs of your lord come, then it will not benefit a soul that had not earned from its iman Any goodness prior to that, so if you had iman and you didn't benefit from that iman, then the toba at that point will not benefit you So the sheik says, this sign mentioned here, this is the rising of the sun from the west Therefore the sheik says it is necessary that the toba has to be in the time in which toba is accepted, whether for you as an individual or whether the general time, which is for the holy mankind After the sun has risen from the west, then there is no toba for any of the people of the earth This also is proof, incidentally, that the sun is that which moves, the sun is that which is in motion as is explicitly clear in the or on And the sun, the earth does not rotate on its axis, this is not true, there is no evidence for this It is the sun that moves and gives the phenomenon of the night and the day Whoever rejects that, then that person is a carefir because this is the ebe This is declaring Allah and his messenger to be untruthful, because that's what Allah said in the or on That's what the message said, right?

This is one of the, the hadith in that respect is one of the evidences in that respect Now the sheik was on to mention one other mess other in relation to sin that another we alluded to at the beginning And so this is the issue of the scholars discuss if a person is making toba from a particular sin Yet he has other sins that he's persisting upon, then is his toba acceptable He repents from some sins, but he's still falling into other sins Is now he's toba for those sins, are the acceptable? The scholars have different views And from those views, there are a couple of few views, the sheik says From them, Allah also say that the toba is valid Even if he is in khanamosiran, al-a-dambin-ar-kur Even if he's persisting in another sin, then this person's toba is accepted And as for the sin that the crime, the burden of the other sins that will remain upon him Obviously that will remain upon him, but he is forgiven for that particular sin Among the scholars, Allah also said that this toba will not be accepted from that sin While he is persisting upon other sins Right, so in this view Really effectively you have to be completely without any sin whatsoever You have to repent from everything obviously That you will only be forgiven for that sin if you also repent from that sin as well So you have to repent from every sin Right, but if you have sins and you repent from that one, that one will not be forgiven Until you repent from those as well, this is a view of some scholars And the third one is those who make the seal They make the seal and they say that if the sin which a person is He's persisting in a type of sin, but it is the same gins, it's of the same category As the other sins that he's committing, then that will not be forgiven For example, it could be some sins in relation to wealth So he steals from this one, for example And he says, Allah, I make talk about you for the sin But then he's also deceiving other people in relation to wealth Maybe not necessarily stealing directly But physically, but something similar along the same lines And he's committing those sins Right, so these scholars are of the view that that that's it will not be forgiven Why? Because he's committing something which is similar So these are the other so so if it's a different type of sin Then it will be forgiven So like the she'll actually explain a given example He says, for example A man has made talk about from Zina committing Zina But at the same time while Yalab'la He also drinks Khmer He takes intoxicants And he persists in drinking intoxicants He has the sin of drinking Khmer and he's fighting for vacation So he makes talk about Allah Seeking forgiveness and repenting from the Zina But he's still drinking So from the scholars, those who say They say for example His repentance for the Zina will not be accepted Because he's also committing the sin of drinking alcohol at the same time So how can he be repentant? How can he turn with the repentant hard to Allah on the issue of Zina?

Yet he's engaged in committing drinking alcohol, drinking intoxicants This is a view of some scholars And others, so this would be the first view of the three And other scholars, they say well His repentance will be accepted Because the one who commits a fornication That's one thing, that's one type of sin A person is being put to try with one type of shahua That relates to the shahua of the lust And as for Khmer That's another type of bodily shahua This now relates to another type of pleasure, another type of feeling And so his toba will be accepted And this is the view chosen by Imam and now we are Allah Because this is what he alluded to in the opening passage In the opening section And you know, because I know he said that he said in the Mātukbar, Lautoba I mean, then Māl Israr, Al-Riri, Ihinda, Al-Hil-Hak He said that toba will be accepted from a sin Despite persistence, upon other sins In the view of the people of truth So obviously we can see that in this masala there is a bit of difference The scholars among the scholars So some of them say the toba will be accepted Others will say it's not accepted And you know, if it's from the same type of category of sin And the shiks is For example, a person, a man could be committing zina Right, so this is a type of sin And then at the same time he's also someone who Has a, you know, he looks at pictures or women or whatever With shahua, this is now assimilating the same category Because that leads to that Right, so if he's making toba from that one Yet he's falling into these things at the same time Which are like pre-cursors of the other same category Then here this toba will not be accepted in the view of those scholars Right, so while he's persisting upon those other things And so now, so now here in this issue as well So let's go back and make sure that we understand the scenario So now we're looking at sins which are from the same gins Right, from the same category of species Right, even on this one the scholars differ Right, so some scholars say That no, he will not be forgiven Because that's in here of zina And this in here is of the same category So we're not be forgiven How can he make toba from this one doing actual zina And yet he's persisting upon doing these things Which are in themselves a type of zina and a pre-cursor to actual zina So we're not be forgiven Some scholars hold that view And other scholars say And this is what the view, you know, some say A toba that is not valid Or does, but however, that which is correct And this is what the shear chooses as the view That committing, sorry, making toba From a sin Is valid and correct Even if he is persisting upon other sins However, however, that person cannot be given The name or the label of daib Daib, repentant Absolutely, ala et ala Meaning that this person cannot be said to be a true repentor So in other words, if a person falls into zina And he's made toba from that act But he's persisting in the pre-cursors of things Which lead to or are a type or a category Then yes, okay, we can say he repented from that But his repentance, he's not a daib You know, he does not deserve the label Or the praise or the virtue of an actual repentant person You know, who he's praised for abandoning the sin entirely Right, so this is, so it's not the case that his toba will not be accepted It will, it's, sorry, that his toba is not valid His toba is valid But it's just that we cannot describe him And the label upon him Cannot be one who is daib Who has the full name and the full meaning Of the word daib, of the name labeled daib So this person doesn't deserve any praise Like the daibun, do like the repentant people do Because he did not make a toba Le anna ha'da le mea toba tan tembe I didn't make a complete repentance But he made the toba which is naibesar He made a deficient repentance Right, he made toba from this sin And you know, he did not You know, so he didn't make toba from the other sin So therefore he can't be called someone who is daib So this is what the sheik finishes with On this particular issue, making tepsil on that issue as well And after that, the sheik was on to say Aremolah that imamun, now we mention numerous texts from the Qur'an And the sunna which indicate the obligation Upon the whole, all of the believers To make toba to Allah, suhah, wa ta'ala And then we mention that Allah loves those who are ta'wa bin Allah loves those who are mu ta'kirin Those who repent and those who keep themselves pure From shirk and sin and disobedience And then the mawalif rahim Allah from the ayat He mentions that ayat wa toov, illa, ala, ala, ala, almuth, minon La ala kum, tuf lehun Repent all of you all believers In order that you may be successful Now this sentence, where does it come? It comes in Suratunur, chapter 24th chapter And it comes after the obligation to lower the gays And so the ayat, Suratunur, verses like 30-31 Allah, sogil, he says, wulil mu'kminin Say to the believers, yawu, do min, absarim That they should lower their grades, lower their gays Wul yahshah, wul ujahum, that they preserve their private parts And that this is dalikah, as kalaum, in Allah, hakavirumimah Yes, nahum, that indeed, this is more pure for them And Allah is indeed aware of that which they are doing Likewise for the believing women, wulil mu'kminat Yawu, doon, amin, absarim, nah We have further nahfulu, jahum, nah, say to the believing women That they should lower their gays and protect their private parts And to the end of the ayah, right towards the end of the ayah It mentions about those who can enter upon, you know, different times And upon women, different times And the women should not stamp their feet to reveal what they have of, you know, ornaments and beauty At the end of that, Allah says, wahtubu, illa lahiha jami And ayahum, ala, almuth, mu'kmininun, lahla ala kum, tuf lehun So this command here comes after these ayat And shik then goes on to mention a very important point We should stop on this and delve on this a little in shalat, Allah And he says, in this ayah, is also evidence for the obligation to make toba From not lowering the gays and not protecting the private parts Because, you know, lowering the gays In doing so and in protecting the private parts In not doing this, there is destruction It is from the reasons and the causes of destruction And from the reasons and the causes of wretchedness And from the reasons of being put to trial And in fact, it is established from the messenger of Allah, sallam In the jahith, mu'r, tawakdih, fittunat and al-ar Al-ar, al-ar, al-rijal, mu'r, al-missa I have not left a tribulation after me More harmful upon the men than women than the fittuna of women And in the awulah fittuna, awulah fittuna, tibani isra'il, tannat, fin nissa And indeed, the very first tribulation of bhani isra'il Was in relation to women And we know from the bhani isra'il That they lusted after the women of the nations, they intermarried And this is how they fell into shirq and kufur So they got taken by the shahua and that led them To adopt other things from the nations around them, from the mosh-rik'in, from the idol worshippers This was a tribulation of bhani isra'il And now this is an important part He says well... And you have to mostly mean it He says this is why our enemies be Islam, Rather the enemies of our land is messenger From the Yahud and the nasa'ar, and the polytheists and the communists And their likes and their tail-ends and followers All of those, they are eagerly with the most desirous with eagerness that they want to put their Muslims to trial by way of women. You have to own that in a tomorrow's, they are calling to women to leave off their modesty and take off their clothing, their modest clothing.

You have to own that in a matter of people, they want the intermingling between the men and the women. You have to own that in a first-class, they want to have degeneracy in morals to load the morals and you have to own that in a very good, very good, very good, very good. Right, they call it this, the tongues with their actions, with their actions, with the other and refugees from Allah, because they know that the insan, Arab Babu, Waddinahu, Indama, Tabunaw, Vinissa, because they know that the tribulation, the mighty tribulation by which a person forgets his Lord, he becomes heedless of his Lord, and his religion indeed it is by way of women. And we should stop here and reflect a little as hadithin sahim, as you know when Allah Zawajul created Adam, Ali-Slam, he left him there for a while.

And Iblis came and he hovered around Adam and he saw that he was hollow and then he knew, Iblis knew that he would not be able to control or restrain himself. Right, so Shaitan Iblis, he has a deep understanding of the insan, how he's been created and he's been created hollow. And we know the man has instincts, Allah has put within the man instincts, desires, you know, he's relate to food, relate to drink, relate to pleasures, the relate like was an instinct for wanting position, wanting status, wanting wealth, right. These are all things which are inside of a man, a deep rooted inside of a man.

Iblis knows this. And throughout history, obviously people have been missed out like the Bani Isra'il, first of all it starts with Shihua, you lust after the women of other nations, you marry into them, and when you marry into them, then that leads you, as the Shaitan said, you forget your Lord, you know, you forget your religion, then you adopt the religion of the other nation. And that's why recurringly the Bani Isra'il fell into Shirk, fell into Rinda, fell into Kufar, fell into Shirk, right, because of his reason. And throughout the ages, throughout history, there are some people who may careful observations of the behavior of men and their thought processes and how they govern themselves and they've acquired knowledge as to how to manipulate people.

And in the 20th, and especially in the 20th century, the people of disbelief, they have whole sciences, they have whole institutes which specifically study this human behavior. And their study of human behavior is not because they want to make people reach the peak of morals, the peak of man is because this is what Allah sent the messengers for, Allah sent the messengers why? To complete and perfect the fittra. As Ibn Taimis says, we have a fittra, a natural inclination to go to a version from evil, an inclination to want to worship Allah, be grateful to him, and a version from Shirk, this is in the fittra.

And the messengers come, they give us guidance, teachings, morals, law, and we follow it and we reach the peak of the best of manners. Now these people, when they study, when they have all these different sciences and you behavioral psychology, this psychology, this, whatever, whatever it is, this is not because they want to make men reach the peak of morals. No, there's a reason behind it. And this is in order to control people and to manipulate these instincts that man has for financial reasons, for social reasons, for whatever reasons it might be.

Right? So they have acquired a wealth of knowledge, a tremendous amount of knowledge, especially in the 20th century. Right? This is why this is where we have the era of radio and then television and then the internet and then social media.

And now we're moving into the artificial intelligence. Right? All of this, the purpose behind it is to gather huge amounts, like it's becoming easier and easier, right? To gather actual information in real time about people and what are their thought processes, what are their feelings right now.

And all of this is being recorded, like in databases, there's algorithms, working things out, all of that knowledge, this is a tremendously powerful knowledge by which people can be manipulated and misled. Right? And so this is, this is what social media is actually used for. There are algorithms behind it which are targeted specifically to you.

Right? So each user has a, so even though you might not be known, but through the IP address, through your wireless, through habits that you have for browsing, right? It's known that this person here is different from that person here and that person from that person because it's different profile. So they know exactly all the users, right?

And then, you know, there will no things about you without even knowing your name necessarily, even though from your device, it's, you know, it's not difficult to find out who you are. Right? So there's nothing hidden. So all of this knowledge of billions of people is going somewhere, right?

And that knowledge is being crunched, that data has been crunched, algorithms and so on and tremendous insight about people, like psychology, the way they make the decisions, the fickleness, what, you know, their desires. Everything is not about you. It can be, and this is weaponized against you, right? It's weaponized against you to manipulate you and to lead you into desires into.

So all of these people who are at the top who are using this information, they are like a, like I, like we said, you please hovered around Adam Lee-Salam saw that he can be filled with desires and he wanted to restrain himself, right? These are the allies that we believe are doing the same thing with mankind because they have this information, they have this knowledge. And then they put mankind to trial with different things, right? You know, to, to, to, to, to subtly change that way of thinking.

And so this is, this is, these are sciences of the disabilities. They have whole universities, they have whole institutions dedicated for this specific purpose to do this and to use the, the base instincts of a man, his fickleness, his love for fame, his love for fortune, his, his love for desires, his love for women, his love for wealth, his love for this, whatever, right? Because man is, is inherently, he's corruptible in this sense, right? And so when you, when you're able to corrupt society in this way by using this knowledge, then this is a huge, this is a very powerful weapon.

And it's a very powerful weapon against children specifically because they don't have the defenses that are grown up, experienced, uh, adult has, which is why you should not allow any of your children to go anywhere near social media. In fact, even the people are disbelieving that themselves now, they are saying that should be banned, up from the age of 16 or 18. And maybe, maybe it could be, it could be for two reasons. Maybe it could be because they see the harmful effects, or maybe it could be because on the other hand, that so much of their evils and their agendas are being exposed by certain people and, you know, through social media, which is not as sensible as, you know, it's, it's not entirely sensible and children are actually waking up to say, you know what, you know, we've been federalist nonsense about transgender about this, whatever, and they wake up and they take certain personalities as like, you know, role models, maybe it could be for that reason as well, I don't know, but I don't know what the reason is, right?

But either way, whichever way you want to look at it, you know, they recognize the harms upon the mind, it stuns the mind, makes you, you know, go backwards, uh, rest your development, it's an arrested development when people are just on, you know, devices and, you know, outsourcing their brain and allowing them to, it's decaying your brain, right? So do not allow your children on these devices on social media. If it's necessary, control it, otherwise don't give them these devices. And firstly, let's get them involved in useful things, useful crafts, useful skills, you know, useful professions, whatever it might be.

Anyhow, little diversion there, uh, the point being that there's a tremendous amount of weaponization, right, of knowledge of man. And this is why, to go far, have all of this, the study psychology for this reason. It's not to help you or to benefit you, it's to exploit you, it's to embezzle you from your wealth, it is to inculcate you, the, the, uh, you know, that to fulfill your desires is the way you become happy, call it, happy, tellism, right? Capitalism, happy, tellism.

This is like the new religion that they want to develop and push young, the youth into happy, tellism, whatever makes you happy, pursue your goals, pursue your dreams, what it makes you happy. So coming back to what the she said, he continues and he says, uh, on the same topic about how do people of disbelief that they use this issue in order to misguide the Muslims to harm the Muslims to make them forget Allah, to make them forget the religion. And as we said, uh, the people of disbelief have studied these affairs of the human mind, human psychology, human thought, human desires. And this is being used, weaponized, you know, through social media, through these platforms, um, that the people use in which the youth, uh, use a tremendous harm and danger in all of that.

I was sure it wasn't to say that the women, uh, he says that women who are able to put the trial as herbal or cool even, right? So it's not, it's not like those people who follow their desires and they'll get put to trial with women. No, there are shrewd intelligent men who get put to trial with, uh, with women. The messenger of the sesame said, Mar aito, Min then one of you, then one of you.

And the she's has held to redo, she and Abhi and I mean, how do you want anything more clear than this to show that a woman can actually be guile, even the most sophisticated and intelligent of men. And these are women who, you know, they are the, they are not they start in there, in their, in their, in their, in their, uh, so the she's says, like, these women are more able to, you know, overwhelm and take the intelligent, determined man. Right. So what do you think of a man who's a lowly, just a lowly person?

What do you think of that one then? If even the most intelligent of, you know, men can be, and that's why on the same topic, throughout history, you will see the yahood, this is what they who do. They send their women to intermarry into royalty. This is happening in history, they might, might into royalty.

And then just like you see, the hadith says, they take the intellect of a man and then using that, they then create circumstance and they influence that, that king, that ruler, the correct circumstances, favorable for the yahood as a whole. And they get their women to go out there to do these, you know, these things, these things happen in nations and happen now today as well. Right. So this, this is a tremendous issue.

Um, you know, so even that the sheikos want to say, even like in a Roger El-Hazim, to the people in this, uh, even a firm, resolute, strong, determined man of like solid intelligence, even women can take away that man's uncle. And this is the reality. And that's why Allah after this, ah, yeah, insura and nor. That's why he said, what to do with Allah, he, and you have me, and you have me known, Allah come to flor, repent, all of you all believers together in order that you may be successful.

Right. So he said, uh, to rely in the light, Jimmy, and right. You know, Allah and the whole young, but you learn about the other and that the worse and that the worse a bit, Toba. So this aya means that we have to mutually enjoin Toba upon each other in relation to these types of affairs.

And then the sheik goes on to say, um, you're going to say that, uh, this is an evidence that Toba is from the reasons and causes of success because success, what does success mean? Oh, what does it mean? It means Calibatun, Jeremy, at one, you're so little bit hurt. We are so little bit hurt.

Al-Mahub, al-Fala is a word by what is intended is that the Matulou, what you desire, what you pursue is obtained. And the Mahub, what you flee from the evil of the harm is ended. This is Fala. And every person, the sheik says, he desires the hair of the dunya and the ahirah and even even the, even the disbeliever, the disbeliever, he wants the hair, right?

But there are some people who are given to a fee, cannot be given to a fee. Everybody wants one's hair, one's vala. But you know, the kaffir, the sheik says, he wants the hair, but he wants the hair of the dunya of the world. Why?

Because the annehu, Rajulon, Bahimi, because he is like, it's, it's animalistic in our sense. He's after the world in, in the Shahrat, the Wabi, in the Lahi, Al-Aedina kaffir. Right. Indeed, the worst type of beasts with Allah, Al-Aedina kaffir.

And so the sheik says, they are worse than every type of beast upon the earth, but he still wants good. He wants hair. But this hair, he's seeking his hair is the dunya, the dunya, is his, his gender. And the hair after will be his punishment and his fire.

Well, it's for the believer, it's the other way around. The believer, this is his prison. And it is, you know, the hair after which is his paradise. Anyway, to come to the end, this is the end of this introduction.

Now, the sheik says, Al-Mahim and Naqulah in Sanin, Yurid, Ulfala. Every person wants success, but, you know, this is in accordance with his haim. Right. His, how much importance he gives the believer wants for the life and the hair after.

But the disbeliever does not believe in the hair after he only wants for the life of this world. So the believer is constantly repenting. The believers mutually advise repentance on each other. And to on that note, we'll conclude our lesson there for today.

Well, I mean, what's the law? Well, I mean, I'm a member of the law. Early he was a hair. I mean, I mean.