 We are in our final two sections of this book. Amrullah has been very, very class, and this is the sixth or seventh class that we're doing on the text, and it will be done, insha'Allah, next week, if Allah gives us stability in life, and to wrap up before the month of Ramadan. So, what Imam Al-Hadad, the author of this text, we're looking into the text of the Lives of Man, which is really the journey of the soul, the journey of the human soul from the time before we were born, all the way to the time that we died, and to the time that we face the questioning from Allah on the Day of Judgment, to the time that we end up in our eternal life. So, he's broken this up into multiple stages of life that the human being goes through, the human being experiences many stages of life. It's not just one stage of life. We are now getting to the section where today we'll cover the final, final, final stage of life, which is the eternal stage. It's the goal of everything we've hopefully been working towards in this life. Before we do that, we'll finish up on the section on Yom Al-Qiyamah, which is the Day of Judgment. A, as we discussed last time, it is a day which can be made easy for the one who Allah chooses to make it easy for. But for the vast majority of humanity, it's a very, very, very difficult life. It's not really a day. It's a life, it can be up to 50,000 years. It can be thousands and thousands of years long. That's not, for in ancient times, people would live up until they were 1,000, 2,000, 3,000. But it's really the modern human being in the last phase of humanity where life spans have become shortened. And so it's very conceivable for somebody's life to be thousands of years long, especially if you just oppose it with the people of ancient times. So we don't want to have that type of situation on the Day of Judgment with a difficult day. We want it to be easy, swift, and easy entry into Jannah. So we discussed a few of the things that we can do and we'll continue to discuss more and then we'll get into the next section. So the first is the Prophet, alaihi s-salam says, for the one who relieves a Muslim's distress, a stressful situation for a Muslim in this world, Allah will grant them relief from one of the distresses of the Day of Judgment. So the Day of Judgment has many, many, many stressful moments and stressful situations from the heat to the thirst to the stress, to the tension, to the anxiety, to the worry, all of these different types of things, to the nakedness that the human being is in, to the completely raw, decrepit, worried state that the humanity is in. One of those distresses is relieved by doing what? By relieving the stress of a Muslim in this life. So this is why the people of Allah, they are always looking after, how can I help this person? How can I help this person? How can I take care of the need of this person? And when people bring needs to them, they immediately try to solve those needs. It's this idea of being in the service of the ummah and of humanity at large. This is a core part of our religion to be in service of other people, to take care of other people, to help other people, to take care of our community and of our society. And it's unfortunately something that the masses as Muslims, many of us, we've forgotten this. So this is one of the ways to get relief. And then he says, whoever shields a Muslim will be shielded by Allah in this world and in the hereafter. And we have other narrations which mention failing the faults of a believer and Allah will avail your faults. So if you get into a situation where you see something wrong about somebody, don't expose that wrong about them to someone else. Don't go to your friend and be like, yeah, that person, yeah, he's super lazy. Like I kicked it within the other day, doesn't do anything, doesn't just lazy, right? Or like sleeps all day, whatever wrong we see. No, no, no, no, no. Not only is that backbiting, but it's revealing the faults about somebody which now Allah says, okay, it's totally fair game now for me to reveal your faults versus the one who fails the faults of others. Allah says, you're not gonna be more generous than me. You veiled their faults, I'll veil your faults. I'll veil more faults because Allah is Al Karim, the most generous. So this is one way actually for us to really see our spiritual experience in this world is to really think about it with regards to what Allah will do with us. What we do to others, that's what's going to be done to us in that life, many, many ways, right? So there's mentioning the one who is merciful in this life, Allah will be merciful to them. The one who forgives often don't, if we want Allah to forgive us, we have to be people who forgive other people. We can't always hold onto everything someone else does to us and be the person who says, no, I'm never gonna let it go and never forgive you. And then say, Allah forgive me for my wrongs. That doesn't really work, check out because why would Allah do something that we ourselves are holding ourselves to such a low standard, right? So we have to keep those types in mind. So this is a very helpful concept. So relieving the need of the believer, the stress of the believer, there's another narration which mentions the reward for the person who relieves the need of a Muslim, it's more ajar, more reward for them to take care of the need of their brother or sister than to spend multiple months in Itikaf in the masjid of the Prophet Sallallahu alayhi wa sallam. He said in my masjid, meaning what's Itikaf? Itikaf is done in the last 10 days of Ramadan, usually. It's a spiritual seclusion where you're getting a lot of reward for just being secluded and focusing entirely on Allah, right? There's very, very minimal interactions and the Prophet Sallallahu alayhi wa sallam would do this in Ramadan in the last 10 nights. He said two months of Itikaf in my masjid, it's you get more reward for taking care of the need of a believer than to do that. So now imagine what about the need of our parents and of our siblings and so on and so forth? Like if our parents say, hey, I need your help and we're like, no, no, I'm too busy, I gotta do something. Well, think about the right that our parents have and then the reward that we would get for doing that. Let alone if this could be as simple as someone says, hey, I need to ride to the airport. And before we say you take Uber, pay $95 to take Uber, before we say that, just, yeah, sure, I'll help you out. I'll take care of your need, no problem. And go out of our way, adjust our schedule if it's possible, not taking on undue hardship, but adjust our schedule to take care of the need. If someone is stressed out, they need to talk to you. They call you or the text you say, hey, can you talk for a few minutes? I just need someone to talk to you. Trying to say, hey, yeah, let me call you in 20 minutes. Let me call you in a few hours. Let me call you tonight. Let me find some time out of my schedule, my day, to make time for your need. Because Islam is a religion of serving others, not of serving the nuts. That's not our religion. The Western society is a society and their ethos is all about the self, individualistic society, individualistic, even the concept of the selfie. They invented it to be about yourselves, right? At least the traditional pictures were like 10, 15 people in the picture. And now it's just you and your face. And that's it. And it's all about the nuts. It's all about the self. This is not the way of the religion. The religion is the way of, how do I help other people? How do I take care of other people? How do I serve other people? And so this is an incentive that Allah is giving. Whoever takes care of the distress or relieves the distress of a Muslim, Allah will relieve their distress on the day of judgment. So then what of the people who are constantly looking and finding ways to take care of other people, right? And so on, that inshallah, that those people will be among those who are, their distress is regularly relieved. Then there's various other hadith here, but we'll continue on to just a few of them. Where Allah will ask the believers, the Prophet ﷺ says that I will tell you the first thing that Allah will say to the believers on the day of judgment. And the first thing they will say to him, and they responded, please do Yadusulullah. He said, he will ask the believers, were you eager to meet me? And they will say, yes, yes, oh Lord. And he will say, why? And they will say, we hoped for your mercy, forgiveness and good pleasure. And he will then say, I shall make my mercy certain to be given to you. Because you were eager to meet me and you had this hope in me, and I'm not gonna let you down with your hope. So a lot of our interactions with Allah, we can't measure them purely by what we, our actions. A lot of them have to go with what's called our aspiration, meaning what we would ideally hope for and want. Because our actions we'll never measure up, we'll always fall short. But if we say, Allah, I'm trying, I did like a little bit, but I know you're generous, so you make up the rest and give me all the reward. Allah will do it, inshaAllah. Why? Because he says the prophecy says that the intention of the believer is greater than the action of the believer. And so all the intentions you make right now, you get the reward for them just by making the intention. And then when you do the good deed, you get 10 times the reward. Versus if you intend to do a sin, you get no bad deeds for intending to do the sin as long as we don't do the sin. So this is what's called the ibadah of the heart. Meaning you have the ibadah of the limbs, which is I'm gonna pray to Rakat. Very important. Then you have the worship of the heart, which is what do you think of Allah? How do you approach Allah? When Allah does something to you, how do you think of and respond to it? Just at the heart level. Because half of our worship is just happening in the unseen in our own minds, right? Like something bad happens to us. We might be really frazzled internally, but before we let out a curse word or flipping out about it, we might be able to contain ourselves internally. And that's the ibadah of the heart. It's called suburb, patience. Patience, you can't really see if someone's being patient. It's not that easy to see, but their heart will have it. Similarly, the heart can have hopes and it can have a good opinion of Allah, which is to say, Ya Allah, I only think well of you. I know you're only going to do good for me and for this ummah. And when we say good, we don't mean good in one life because this life is one of how many lives that we've been talking about? It's one of at least five lives. So the believer's worldview is expansive beyond the life of the dunya. This will unlock major openings in our understanding of why certain things happen in the world and why certain things happen in our life. Because we're talking eternity and the ahira are kept in mind in our worldview. But for the disbeliever, it's all about this dunya. It's all about what happens in this world. So we can't understand, or it's not possible for someone like that to understand why certain things happen. And tribulation, I think there was a question last time about why do people have tribulation? Why do we have difficulty? Because the only way to achieve ranks in the next life, one of the only ways to achieve those ranks is the patience that's exemplified during difficulty. If one doesn't get an opportunity to exemplify that patience, they can't achieve that rank. If you never get a chance to get the test and get a grade on the test, you can never get the score and the accomplishment that comes with that. So the test happens and then the response happens. So this is part of the interaction of the believer in this life. So for us, what we have to do based on these narrations is we do our best to act and then we have a lot of hope in Allah. And your hope is strengthened in the private dialogues that one has with their Lord, the du'a's that one makes, the conversations that one has when you're just alone with Allah and saying, Ya Allah, please just take it easy on me, be merciful to me, I make a lot of mistakes. That's always a better way to approach Allah with humility than to be like, Ya Allah, I'm doing everything. I'm so great. I'm so amazing. Look at how much I do. But why are you doing this to me? A lot of people, they subtly do this. They have a, Ya Allah, I did this, this, this, this and this, so then why didn't I get this? Hope, that's not how we approach Allah. We approach Allah with humility, Ya Allah. I tried, but even my trying falls short because I'm so, my mind is everywhere, my thoughts are everywhere. I don't do things in the most perfect way that you would want me to. Please have mercy on me and have, that relieve me in the next life and in this life of difficulty. Allah responds well to that. This is, because this is how the slave is supposed to approach the Lord. We are slaves of Allah. Whether we understand that spiritually or not, that's where we are at the end of it. We want to really achieve the reality of that. And this is why actually the sinner who feels the wrong, the serious remorse and weight of the sin that they did and they approach Allah with that remorse in mind is nearer than the person of Ibadah and worship who's highly arrogant before their Lord and also arrogant before the sinner, saying, look at you, you did this, astaghfirullah and just all sorts of just a very, very, very arrogant approach to Islam. And then they think that in their heart, I'm worthy of such and such things spiritually. No, no, no, we're not worthy of anything. Allah didn't have to give us anything if you didn't want to and nobody deserves anything. Otherwise, the world and the tribulations that happen in the world don't make sense why this person is tried and why we're not tried. This is all Allah's divine plan. So we never approach Allah with arrogance ever and we never approach believers with arrogance and if we ever fall into that, we should say sorry to them and we should apologize before our Lord. This is one of the main things that happens in our communities many times is people approach each other with arrogance and then they push people away from Islam and our religion is one that's supposed to welcome people regardless of the sins that that person has done, like the method which is the methodology of the process of Islam. So then we have another hadith which mentions that the people, somebody amongst the people of the fire of Jahannam. So now at this point in the day of judgment is where the decision is made to it's revealed to us which way are we going? Are we going to heaven or are we and we see refuge from Allah or are we going to Jahannam? This is the decision is shown to us. One of the things that will happen is somebody amongst the people of the fire who had been living the most enjoyable, luxurious life in this world will be brought on the day of judgment and he will dip one finger into the fire, one finger, not a body, not a limb, one finger and he will then be asked, oh son of Adam have you ever seen any goodness at all or any pleasure ever come to you? And he will reply, no, by Allah, no. And so this is now also important concept for us to keep in mind because many, many people in the times of the ummah, the ummah as Muslims right now, we are not on top like we used to be in the time of the Ottoman Empire in the time of generally the Islamic empires which had a substantial portion of control and power in the world. Right now the ummah from that perspective outwardly is struggling, so the question often comes, well this person does so much wrong and they do this haram and this haram and this haram but they have a Lamborghini and a Mercedes and they live in this giant house, everything is easy for them. They have a private jet, they fly first class, whatever it is, this concept of life and they're famous and they have this but they're always doing that, so how does that work? Meanwhile, this person over here is like, they're praying and they're doing ibadah and they're worshiping and they can barely hold the job. They keep getting laid off and fired or whatever else it is, so how does that add up? This hadith explains that because the dunya doesn't matter to Allah. He says that they will have lived, what the word he used here is the most luxuriously. So this means all the luxury bags and the luxury watches and the luxury clothing and all this stuff that everybody's after is all this outward luxury is not to be sought because otherwise it wouldn't be put in a hadith with a negative connotation. That in and of itself shows that those types of things should be disregarded in our life and if we find ourselves having a love of luxurious things we should seek to get away from that. Having a few nice things, there's no problem but having a taste for extreme luxury when the majority of the world is in extreme poverty is a problem, right? And so this person will dip one finger in and said, I never experienced any good. Meanwhile, in another narration, oh son of Adam, so now somebody who had among the people of the garden, among the people of Jannah who was the most miserable, had the most amount of difficulty, adversity, struggle in this world will be brought and will dip one finger into Jannah, one finger, not even their whole body. They don't even get, that's like, they're not even seeing it yet. If they were to see it, that would be their face. We're talking one finger. And he will be asked, oh son of Adam, have you ever seen any misery at all or any hardship, has any hardship ever befallen you? And he will answer, no by Allah. I have never been through any misery at all and I've never experienced any hardship. Like everything will be, some type of spiritual experience will overtake that person that will be so deeply healing and therapeutic that every difficulty that they ever went through it, that it's just as though they never went through it. And now for them, it's guaranteed eternal peace and bliss and for the other, it's guaranteed eternal damnation and cursing. So what's the trade off? Now this person, what kind of difficulty might they have gone through? We're talking like severe, this is the person who went through the most amount of poverty and difficulty and adversity, not some. We're not talking about like, there was somebody who was sick for two weeks and had a serious cough and had to get admitted to the hospital and that was the difficulty. No, we're talking about, like this is the type of stuff that our brothers and sisters right now are going through in Gaza. We're talking extreme difficulty, famine, hunger, thirst, grief, loss of life, that loss of limbs, just, I mean, genocide that's taking place as an example for us to make sense of this. Not that we don't do something outwardly or we don't condemn the actions of these Western powers that are doing wrong. That is in its place because we have to act outwardly in this world with whatever ability we have and to make change. But to try to understand metaphysically the type of gifts that are given to people who are tested the most. And it's not going to make sense if we only have a human lens to it. You have to put on a divine lens and we won't be able to put on a divine lens because we are not divine. So we have to try to understand these things through our limited capacity but trusting that the divine, the Lord knows what he's doing. And when he says something it's going to happen the way that he says it. And it will be a way for the believers trying to process any adversity that one goes through and then especially trying to process when there's severe, severe, severe adversity and that our umma is going through me, of course continue to ask Allah for faraj and for relief for the umma and for the people who has that. And so the hadith continue and there's various hadith about and I would recommend if you have the book, if you don't have the book I would recommend getting it like very, very, very short 60, 70 pages but hacked with meaning. And so there's a lot of hadith in the book is the Lives of Man by Imam al-Hadad. You can get it online, Amazon. It's a very, very solid text. But we're not going to go through every single hadith. There's a few hopeful ones though that are very good to mention. So one, the Prophet's system said the people of Jannah will have 120 rows or it says here parts but I've heard the other translation mentioned rows. So 120 of all the people of Jannah, 120 rows. So you can assume obviously like millions or hundreds of millions of people in each row and we're talking significant amounts of people. And then it says 80 of those parts or rows will be from his umma, from my nation and 40 from other nations, from all the other nations, ancient times, all the ancient prophets, everything from the time of Adam, alaihi salam to Nuh, alaihi salam to all of the other prophets to the time that we're in right now. He said 80 from this nation and 40 from other nations and 40 from other nations. And lastly, the Prophet, alaihi salam, he says I shall be the first of men to come out when they are resurrected. We mentioned this last time. He's the first to be resurrected. I will be the leader of mankind when they arrive. I will be their orator as they listen. I will be their intercessor, their advocate, their intercessor, the one who's advocating on behalf of mankind to Allah because we'll be too scared to approach Allah ourselves. But the greatest of Allah's creation, Allah has given him this maqam. He said I will be the giver of glad tidings when they despair, meaning he's comforting people when the despair kicks in. And he says the flag of praise of Hamd on that day will be in my hand and I am the dearest of the children of Adam to my Lord, the dearest of Bunny Adam to my Lord and 1,000 servants will move around me like hidden pearls or scattered pearls. It's just a very small glimpse into understanding who he is on the day of judgment. We can't even understand who he is in this life, let alone in the next life. It's a small understanding of the maqam, the sayyid, the master of Allah's creation, the greatest of Allah's creation. And when he says this, it's just for learning, for people to learn and understand so that they can establish a connection to the Prophet's Islam because the more love somebody has for him, the closer that they will be to him. And it's our honor as Muslims is where from his ummah. This is our honor. This is the greatest ummah and this is our honor and this is what we wanna invite people to and call people to. We don't seek honor and elevation in anything else. Nothing else should give us honor. Not our position, not our status, not how much money we make, not how many followers someone has, not how much praise somebody gets, not all of these different things. When you're in school, everyone is like going after the popular kids. I wanna be like the popular kids. I wanna do this and do this and do this. And then in university, that there's a certain draw to people who are usually that see in Haram, right? And drinking and smoking and so on and so on. And they seek honor in these things but these things in reality, they debase one, they debase one. And there might be somebody who doesn't have that many friends who's not doing, they're outwardly not as successful and so on and so forth but they sought honor in following the way of the Prophet's Islam. And they are the greatest of people in the sight of Allah, Allah accepts them because this is what we seek honor in is his tradition and his tradition. What was his tradition? His it was, he would sit with the poor. If he had a choice between a bunch of wealthy people gathering and the poor people were talking like battered clothing, ripped clothing, not necessarily smelling the most pleasant, right? Like that's what we're talking about. He would go and choose to sit with them and eat with them and sit like a humble servant before his Lord. He's the greatest of Allah's creation. So our honor is not in all the stuff that the society we live in makes us seek honor in. It's not what it's about. Our honor is in following his teaching and in his sunnah, in his sunnah. So this now would, you know, that the Yom al-Qiyamah at some point will end and the decision is made then that where is somebody going to go for eternity? Where is someone going to go for all of eternity? So he says the fifth life, which is the life of jahannam or jannah, the fire or the garden. He says it extends from the time that one enters either the fire or the garden and then it never ends. That's it. Eternal, limitless forever. This is what the final life is. He says this is the longest of our lives. Of course, it's unlimited. The best and the most pleasant and joyous for the people of the garden. And it is the worst, hardest and most hateful and wretched and full of suffering for the people of the fire. This is the trade-off we have to make. We have, if we, if, you know, yet usually, especially if you grew up as Muslims, there's always heard like, we don't do this because it can take you to hell. Do this because it's going to take you to heaven. Okay, that's a very good framework to have. What's important as we get older is to contemplate on the realities of what that means. It's not a transactional thing. This is serious stuff, right? Like, what does it mean to be from the people of hell? And what does it mean to end up there? Even if it's for two days, let alone what does it mean to be in heaven forever? And what sacrifices are we willing to make because it requires sacrifice in order to get there, right? What trade-offs are we willing to make in order to get to the destination that we want? The choice is in our hands because we're still in life number three. We haven't gotten to life number four. Actually, no, life number three is the life of the Barzakh. So we're still in life number two. We got three more ahead of us, right? The Barzakh, the intermediary realm, which is when we die, the day of judgment, which is the fourth life, and then this eternal life. But all of the decisions of what happens are all the choices are made now. So questions we have to ask ourselves, what are we doing now to actually become hopefully righteous people and act in a pattern of righteousness? So now he's going to mention, he says, we're gonna start with mentioning the fire and the people of the fire. And he says, every believer, even believers of Taqwa will come to it, they'll see it before entering the garden. And there's a substantial amount of verses in the Quran about the fire. But he mentions a few of them, we're gonna mention even just select a few for the sake of time. First is, Allah Ta'ala says, there is not one of you that shall not come to it. This is a fixed ordinance of your Lord. And then we shall rescue those who had Taqwa and leave the unjust there in crouching. So Taqwa is a shield, a protective shield that will save somebody. They will come to it and Allah says, because of the Taqwa, we rescue you. The Taqwa, what is Taqwa? It's consciousness of Allah, a consciousness where we are mindful of him in all of our moments, not just in 10% of our day, in all of our moments. The person who's achieved complete mindfulness of their Lord, they've achieved this station of Taqwa. They're very aware of every day he's watching them and now they act in the right way. Don't do this because Allah is watching me and to do this because he's not watching me. The one who doesn't have that mindfulness but still stays away from those things, they would not have achieved perfect Taqwa but they're still being careful, right? Some people might just do things because their parents are gonna get mad at them. Okay, that's fine, but the ultimate realization intention has to be because Allah is going to be upset and we might upset someone else as well. He says, then Allah Ta'ala says, ya ayyu al-Ladina amanu, oh you who believe, save yourselves and your families. Ward off yourselves and your families from a fire whose fuel is men and stones, mankind, men and women and stones, over which are set angels, severe and strong who do not disobey Allah and what he commands them and they only do what he is commanding them to do. So the, and he's gonna get into the different levels of the fire and the different levels of heat that the fire has to offer. But Allah gives us these general warnings, okay, save yourselves before it's too late. How do you save yourself? Obey him in this life and don't disobey him in this life. The formula is fairly straightforward, believe in him, obey him, don't disobey him, be a good person. Like you kind of essentially wrapped it, you know, the formula, but to do that takes work. And then the verses, they have some intense ones as well, that Allah says that no, he will be flung into the shatterer. And what might convey to you what this shatterer is, it is the kindled fire of Allah which leaps up over the hearts and it closes in on them and it is closed in on them in outstretched columns. So Allah describes a type of fire that's surrounding someone. This isn't a dormant fire. It's an active fire which increases and then it's alive. So as we mentioned last time, the fire is roaring on the day of judgment and it actually has a life to it and it's doing things to the person in terms of the type of suffering that they will endure because of the sins that they did. And the degree of the sin will, the most minor experience in hell is the worst experience someone could have. But there's even worst experiences and more intense experiences based on the sins that someone did in this life. And so Allah describes different fires for disbelievers and different fires for the hypocrites and so on. He says, we have prepared for the disbeliever a fire whose tent encloses them and where they ask for help, they will be helped with water that's like molten lead which will burn their faces, which burns faces. It will be evil is the drink and ill is the resting place. So when somebody now from the people of Kufr is asking Allah for help and so the thirst will become so immense and the burning will become so immense they'll be given something. And that will then, it's mentioned in some verses, it will burn their entire insides and then it will burn their intestines and then it will be so boiling hot and intense and that's all they'll have to drink. There's not gonna be any other choice, there will be nothing that's quenched that they can be quenched by and Allah himself calls the drink evil. And then he says, and those who disbelieve our signs we shall expose them to the fire and as often as their skins are consumed as soon as their skin is consumed we shall exchange them for fresh skins that then the torment is tasted again. So it's like a never ending type of punishment. As soon as one's skin burns there's like different degrees of skin and layers of skin that someone has and you assume the fire penetrates and penetrates and penetrates and the burning is intensely felt and then one thinks that the burning is done then a new skin, a fresh skin is given and the suffering begins again and the burning begins again. This is the, Allah says this is the reward, right? Or the, for what they used to do. This is the reward for what they used to do. This is the payment for payback for what they used to do. And then those who disbelieve, Allah says theirs is the fire of Jahannam. They are neither done with and die nor is this torment lightened for them. So one of the most difficult parts of hell is that one has to accept that this is never gonna end. It's always going on. There's no more death. Death will finish at some point. Death will disappear as a concept which will, there's a verse over Hadith I think that we'll mention shortly. It's either eternal in one life or one has a suffering for a significant period of time and gets out, which we'll mention or it's eternal bliss. That's it. But there's no concept that someone is just gonna die and this is going to end. But for the disbelievers, their faith is sealed basically for the people of Kofir. There is no refuge at this point anymore. And this is here. It's important to understand who is the kathir. The disbeliever is not the person who is, it's the person who is presented Islam in its authentic form and is presented the way of truth in its authentic form and just rejects it. This is one of the categories of the Kofar, of the Kofar. It is also the arrogant people who are constantly trying to harm the Muslims, right? Constantly trying to harm the Muslims and the arrogance is due to their distaste and their dislike of the people of Islam. So he says they will cry for help at this point saying, ya Allah release us and we will fix ourselves. We'll do right. Not what we used to do. And Allah says, Allah will say, did we not grant you a life long enough for the one who reflected to reflect and a warner also came to you? Didn't we give you your chance? It's over now. There is no more chance. People will ask Allah. We don't want to be amongst the people who ever ask Allah, ya Allah give me one more shot. Because we had our shot. This was it. And Allah will show people before he takes them task signs to bring them closer. He says he will send a warner to them to change and to rectify. And then it's their decision on what they do. It's their decision on the type of life that we choose to live. And so regret is useless in the next life. And remorse is useless in the next life. But in this life regret and remorse are one of the most powerful tools that we have. Allah loves the people who are remorseful. When we make a mistake and we're remorseful before Allah, Allah says in the Quran, Allah your hip at Tawabit. Allah loves the people who turn back to him. And the first process of turning back to him is remorse, feeling remorse. But in this life it can change somebody. And the next life is too late because it's now the test is over and now it's the results of the test. So one will see what they're experiencing and say, yeah, well everybody is gonna believe in God now because God has revealed himself to you and God has revealed the intensity of what's about to happen. But did you believe in him when it was hard, when it was even he was, when you couldn't experience it? When we didn't fully know we had to take it's faith in the unseen, the people who believe in the Ghayib, the people who believe in the unseen, that's the concept because we can't see Hellfire and Heaven. We can read the descriptions, we can meditate on them, we can reflect on them. And for some people, their reflection and their meditation will become so intense that they might get like some small, small, small, small Iota percentage of an understanding of what it could be like. But that's it, we won't get more than that. And so we have to basically trust, which we do, we trust the Lord who revealed it and we trust the messenger who gave it to us because he saw the Kalamin, sallallahu alayhi sallam, the most truthful and trustworthy. And so then Allah says, the criminals are in Jahannam's torment unceasingly. It is not lightened for them and in it they despair and we wronged them not, but it was they who were unjust. We didn't do any wrong to them. It's they who did the wrongs to themselves and who did injustice in society. And they will cry, oh Malik, he's the chief angel who's been appointed over the hellfire. Let your Lord make an end of us. Like just kill us off. And he's gonna say, you are to remain. You're here, you're stuck, you're stuck. This is where you're supposed to be. So this is, we're talking here of the generality of punishment here that Allah's mentioning for like criminals, people who do evil. We haven't even gotten to the extent of wrath that Allah is going to have for the tyrants, the oppressors, the people who kill children, the people who commit genocide on other people. I mean, it's something we can't even comprehend the level of payback that Allah is going to do and exact on them. So in one hadith it's mentioned that the fire of Jahannam was heated for 1,000 years until it became red. Then it was heated for another 1,000 years until it became white. And then it was heated for another 1,000 years until it became a black color. And it is thus black and dark. It's like a dark fire. It's not an orange red fire. The first level of heating brings the redness but then the heat becomes so intense and strong, something we can't comprehend in this life. But even when one sees the colors of the fire, there's like different colors in the fire when one is, you know, you see like a fire pit or something, you see like different types of blue and orange and a red. It's so intense that it's now just become black. And he said, alaihi s-salatu was-salam, the least tormented of the people of the fire shall be those who have sandals and laces of fire and whose heads boil from them as though they were cauldrons. And they imagine that no one is in more torment than they, than them. And yet that's the most insignificant torment of all. So everybody will think there's nobody who's getting punished more than I am. And yet that might not be at all a significant punishment because Allah has layers of punishment. Prophet Sallam said in another hadith, some of them are enveloped by the fire to their heels, some to their knees, some to their waist and others to their shoulders. And then he said, oh people in this life, he's saying, oh people weep, weep. And if you cannot weep, then pretend like you're weeping, make it like you were weeping, for the people of the fire will weep in Jahannam until their tears run over their faces like streams. And then the tears will stop and blood will flow and eyes will ulcerate out of them so that if ships were launched therein, they would float. If this is the intensity, he's describing a very, very, very intense scene. These hadith are very hard to hear, but they're very important to hear because this is the type of reflection we should do. And if one reflects on these things very seriously, what is he saying? Oh people weep in this life, meaning listen to these things. Weep and let the weeping transform you so that you don't get close to the sin. The minute we're about to do the haram, we're about to look at that thing that's inappropriate. We're about to say something we shouldn't say. We're about to listen to something we shouldn't listen to. We're about to treat someone in the wrong way. Whatever thing is in our control, whatever injustice we could be doing, we reflect, no do I really want that to happen? I gotta stop. The minute we're, you know, if we're struggling to fix a relationship with someone who cut off their relationship with us, and they, and it's been, or we're strained in a relationship, we're holding a grudge against somebody. We haven't called them in months. Whatever it is, read the verse and pick up the phone and give them a call because Allah will hold us to account and we don't want this to happen, but He will hold people to account for those who distance and cut off ties. And so they're all different types of things. They're supposed to motivate us towards action. They're not just supposed to be things we, you know, learn and then don't do anything about. They're supposed to bring us to action, which is why amazingly, the Prophet ﷺ starts with starts with telling us what to do, which is to weep. And then in another Hadid, hunger will be cast upon the people of fire until their hunger equals their other torments. They will cry for help and help will come in the form of bitter thorn fruit, which doesn't nourish nor release from hunger. And they will cry for help and they will be given food that they'll start to choke on. Then they will remember in this world that they used to relieve choking by drinking. So they will cry for a drink and then they will be given boiling water that's raised to them with iron hooks. And when it nears, just gets close to their face, it's so hot, it scorches them. And their face scorches and when it enters their stomach, it lacerates the stomach. And then they will say, call the guards of Jahannam, call the guards of the fire. And the guards will say, did the messenger of your Lord not come to you with clear signs? And they will say, yes. And the guard said, call, call, but the call of the disbelievers isn't gonna lead to anything. It's just gonna go astray. Meaning the call of the kufar, it doesn't mean anything at this point. Your calling is done. And they will say, oh Malik, again, let your Lord make an end to us and he's gonna say you shall remain. And he said, between the calls in one commentary on this and Malik's reply is 1,000 years between the amount that they're calling and the reply of the angel Malik where he says, not happening. That's 1,000 years, just waiting. That's how intense it is in this situation. And then he says, they will then say to each other, call to Allah, none is better than Allah. And then they will say, ya Allah, our wretchedness has overcome us. We were people who went astray. Our Lord bring us out of it. So what are they doing here? They're making dua. The people who never made dua in this life now are making dua because they realize there's a Lord who's listening. And he said, ya Allah, if we repeat our sin we will be unjust, we won't do it. Give us another chance. Allah will says, Allah responds, be gone, they're in and don't speak to me. Don't speak to me. And when this happens, they will lose hope for anything good and just they will be overwhelmed with wailing and lamenting and sighing. It's just gonna be gone. So this is an active experience. It's not that God just, it happens and then there's no, no, no, no. They're trying to interact with Allah and Allah's saying, no, not have, you had your chance. We have our chance in this life to talk to Allah by making dua, to understand Allah's messages by reading the Quran, to pray to Allah in our salah. That's our chance, right? And for the people who have not accepted Islam to be invited to Islam and to accept the call of Allah. But if that's not done, then the dua in the next life is not going to work. Meanwhile, for the people of Jannah, they don't even have to make a dua. The second they think about something, they get it. Just think about having this type of fruit or this type of food or something and it'll just be brought to them. They only have to express it. These people, what do they express it? They have to beg and thousands of years they wait, nothing happens. This is the punishment that Allah has waiting for the people of injustice and for the people of the, for the criminals, for the criminals. And then it's mentioned in another hadith that it's been, or no, it's not hadith. He's mentioning this. It's been in the fire, there are snakes as large as the necks of bacterium camels and scorpions as big as mules. The sting of which produces painful fevers for 40 seasons. We're a bucket of the rotten drink of hell to be spilt into the world. The stench of this bucket will affect all of the people of the world. So if we'll finish the hadith first, or the statement first. And should a drop of the tree of Zaqqum, which is mentioned in the Quran, be dropped into this world, it would spoil all livelihood, all fruits, food, water, everything would be spoiled just by a drop of this tree. And should one of the people of the fire come out into this world, just one person from hell, come to the dunya, all, everybody in the world will die because of the stench and disfigurement of this person. This is the extent of the punishment and of the intensity, that the type of ways in which we can, it's being phrased in this way, perhaps to help us understand that just a little bit we're to reach here and everybody will be affected. Imagine one person comes in, Oakland and hopefully never in Oakland. Let's say they come in Israel, probably places of a lot of people in hell and they show up there. And now everybody, because of that, everybody just dies in the entire world because of one person coming out from the people of hell, from the people of hell. So this is intense, this very, very, very, very intense. And it's important for us to remember the intensity and to seek refuge in Allah. One of the things that's actually been lost in our umma is talking about jahannam and talking about the fire. It's sometimes, as believers, we feel like, you know what, I don't really like it when Islam is too much about the punishment and the fear and I just kinda wanna have the other side of it, which is totally fine, to have the other side of it. But balance is key. The Prophet ﷺ said, hope and fear. Hope is produced and inculcated by thinking about the mercy of Allah, by thinking about jannah and we're gonna get to that, inshallah, in the next class. And fear is produced by these types of hadith and these types of ayahs and really contemplating them. It's very, very, very important to think about this and to try to visualize it and really, really, really think about what's gonna happen. It's mentioned then that the gates of jahannam, the gates of the fire are seven and each gate has an appointed portion. And there's also seven layers. So the seven layers, he says, the first is called jahannam. The first layer is called jahannam, which is for the people of Tauheed. This layer is for the people of Tauheed, the people of La ilaha illallah, but who are sinners? So we're all, we ask Allah for refuge because all of us are sinners. This is where the people who Allah, their sins outweigh their good deeds, really is the way for us to understand it. So there will be Muslims whose sins might outweigh the good that they've done. And so this is the layer of the hellfire that's reserved for them. He says, then there's other layers. He said, the second is called saqar. The third is lazaa. The fourth is al-khutama. Many of these are mentioned in the Quran and in the Hadith. The fifth is al-sa'ir. The sixth is al-jaheen. And the seventh is al-haawiyah. Wa ma ad-rakha al-haawiyah. So what is haawiyah, haawiyah? This is the lower most one, which has no bottom or end. It's an endless pit, no bottom or end in this one. And he says, each of these seven layers are filled with agonizing torments, hideous tortures, and great humiliation each layer is worse than the one above it. So as one falls through each layer and as one's punishment gets worse and worse and worse, and then we ask, may Allah protect us, our parents, our loved ones, and all the Muslims from it through his grace and generosity. I mean, so he says, then there's two categories of the people of fire. He says, there's gonna be the people of tokhid. And he says, they will enter it because of the sins. This is the first big category. Somebody who believed in God, but didn't obey Allah. The way out of this is to obey Allah. Allah is too generous for someone to try their best to obey him and seek repentance and try, and for him to throw them into the fire. But then he says, the second. And he buckets a lot into the second. He says, the next group is basically the people of kufr, of disbelief, the mushrikin, the mushrikun, the polytheists, and the monafiqun. So kufr, mushrik, monafiqun. He says, they outwardly announced their faith, though the people of hypocrisy, but they concealed disbelief in their hearts. So he says, the first group of people of the fire, the first group will not remain in the fire forever. So all the verses that are talking about the fire forever, that iman, abadan, forever and ever. He says, that's not for the people of la ilaha illallah. He says, eventually they'll leave it through intercession and through the mercy of Allah. The prophet, sallallahu alayhi sallam, is the main one who's going to help these people. His intercession is key. He says, my intercession is for the ahl al keba'ir, the people of big sins in my umma. Big sins, the serious, huge, venial sins of the umma. He says, that's who I'm going to be, first and foremost, assuming first and foremost, interceding for. But he says that they will be differing types of experiences here. So there's like a sentence, kind of like when a judge sentences someone to prison and says, okay, this person is sentenced 20 years of prison. But then someone is taken out of prison before the 20 years are over, right? Either they're appealed or something happens and the sentence is shortened and they say, okay, it's a release but you're on probation and this, this and that. So he says, some of them, their sentences will be taken out, before their sentences will end and others it will not be. So they'll be differing degrees. Again, loving the prophet, alaihi s-salatu as-salam and being close to him, even when we're doing a lot of big things, big wrongs is really, really important. This is why never push someone away from Islam and from Allah and His messenger ever because it's better to have somebody who is drinking alcohol every day, smoking weed every day, partying, doing all sorts of haram, like adultery, zina, everything of everything wrong that they can be doing and they're doing it and yet they still believe in Allah and they still believe in the messengership of the prophet s-salam and they have some attachment to Islam. Maybe just in Ramadan, they come to the masjid one time in Ramadan, twice in Ramadan. Maybe they just give up the alcohol only in Ramadan. It's still better for that person to do that and have some attachment than nothing at all because the other choice is what? It's kufr and if they leave Islam, then it's eternal. There is no more hope at that point because they might have left. So woe unto us if we are the people who push that person away, we should never ever say, oh, you're just a Ramadan Muslim. Never seen you around here. Where you been? You're the only comfort the first five days of earth. I never see you in these Muslim spaces but you come around and Ramadan, all of a sudden you start practicing. Well, yeah, of course they do. At least they do, right? At least they're practicing in Ramadan and that doesn't mean that they're perfect but are we perfect? We ever make mistakes? Guess what? The standard is higher for the people who are practicing. The standard is higher for the people who are learning. The standard is not a low standard for them, right? And so our goal in Islam is to make the door as wide as possible and remember that Allah's door is even wider because he is al wasi. His door is wide, his mercy is wide. We're never gonna be able to understand the vastness of the door of Allah. But our job is not to close the door and be like, heaven is reserved for the people who follow my very specific view of Islam and the very specific scholars that I listen to and the very specific approach that I have and they've never done anything and that's the view that we have. This is big, big problem. Sometimes I hear, I met someone in a must shift and they were like, oh, you go to that other must shift? Why do you go to that must shift? That's not a good must shift to go to. And I was like, bro, we're in America in 2024 and you're discouraging someone from going to a must shift? Fine, what if they go to the club or to the bar or to this place or to that place or to the street? I mean, there's a million bad places for them to go to and you have a problem with going to the must shift because that must shift doesn't line up with your limited world view of thinking. There are Muslims who are doing the work of Shaitan. How so? And they're practicing outwardly righteous Muslims, meaning like doing all the things because the person who turns other people away from Allah is doing the work of Shaitan, that's his job. So never turn people away. And especially for those who are the online common warriors and whatnot who are always commenting on other people's, we're speaking now to the people online live and always commenting on other people's things and really you see a sin someone is doing and they post a video about it and you just like lambast them and you make them, bully them and also this is the worst thing that you can do. It's you are getting sin upon sin upon sin for every comment that you put, for every person who reads that comment and for every minute of hurt that that person feels for the stuff that they might have read because it's worse to hurt the feelings of a believer than it is to take apart the Ka'ba brick by brick. Imagine how up in arms people would be if somebody were just to go to the Ka'ba and just start taking it apart, just like ripping it apart. They don't even let you get near it, near to the cloth because sometimes people go and out of their excitement they cut the cloth, they put it in their pocket they take it home with them. They don't even let you do that, let alone to take it apart and he says to hurt the feelings of a believer is worse than that, to hurt other people's feelings. So this is the type of way that we should be, this is why Akhlaq is so important character is so important. He says no person of Toghid will stay in the fire forever. Eventually anybody with even an Adam's weight like the littlest faith, they didn't do anything about it. They just kind of like, yeah, I believe like a, I guess, I guess so it's probably possible. Yeah, I guess there's a God, just littlest bit of faith. Right, we'll be allowed out. We'll be allowed out of Toghid as is stated in sound hadiths. So it's better again for someone to have some faith than no faith and to be in Islam than not in Islam. And then what happens, let's say somebody who is in all the sins we just listed, it enters Islam. They don't have to leave those sins right when they enter Islam, if they're unable to. It's better that they entered Islam. Then they'll gradually leave the sins because the, or it's great if they leave it but never should they say, you know what? Let me first become like pure and then enter the religion. No, because it's better to become a Muslim and to be a sinful Muslim than to be what you think of as a good person, but a kathir because that kathir, that's not going to lead well because disbelief in Allah is serious. He then says there will be people in the second category who will remain in the fire forever. And he says here, this is mentioned, they include the Jews, the Christians, the Zoroastrians and others who were to remain in the fire permanently. These are groups amongst those, not the people of belief amongst them but the people who rejected the message of the Prophet's Islam and the people who commit shirk by associating partners with Allah. So to believe that there is multiple gods, right? That Jesus is a God and Allah, that there's a God. That's shirk, that doesn't align with one's faith. Now, that if we have family members that are Christian, if we have, you know, our job is not to go to them and to be like, you're going to hell and then they're going to say, no, you're going to hell. According to my view, you're going to hell and you're going to have everybody say everybody's going to hell. That's not the point. We have to do our job and you won't convince them usually through belief debates because everybody has their citations and their views on why they're correct. Usually we'll convince people through character and being good to them and showing them the beauty of the religion, not through debating theology. For some, the theological debates are important but usually for others. And to show, you know, how wonderful this ummah is and to convince them. And so Allah says in the Quran, and yeah, for those who are asking questions, as soon as we're done with the session, which is a few minutes, inshallah, we'll get to questions with. He says, those who disbelieve and die as disbelievers, upon them is the curse of Allah and of the angels and of mankind combined. Eternally they're in, the torment will not be lightened for them and they will not be reprieved. And Allah says, Allah does not forgive that a partner is ascribed to him but he forgives all else to whomsoever he will. Shirk is the unforgivable sin, assuming someone doesn't repent from it in his life. Whosoever ascribes partners to Allah, for him, Allah has forgiven or for him or her, Allah has forbidden jannah, forbidden the garden and there abode shall be the fire. There abode shall be the fire and then in another hadith or another verse, the hypocrites shall be in the lowest layer of fire. Hypocrisy is really dangerous by somebody who says I'm a believer but inside they're just disbelief. This would be or there were people at the time who probably saw them or who were hypocrites. And of course that continues to exist. So we purify, we want to ask Allah to purify our hearts from all forms of hypocrisy. And so lastly, we'll mention this. That when the sinners among the people of Tauhid are brought out of the fire until none of them remain into it, the gates of hell are locked and it will close on the people of Kufr and the people of Shirk. It will close on them. And it is indeed closed on them, Allah Ta'ala says, in outstretched columns. This gate closes, some of them will be locked in coffins full of fire and just left there for eternity and in God's torment and in his wrath unendingly. And so once the stages happen where someone goes in and then they're brought out or someone goes in for a long period of time until their sentence ends. But once all the people who are supposed to come out will come out, that's it, it's sealed shut and it's never looked at. Like nobody can do anything about it. And then that's it. And this is why it's so, so, so serious for us to get it, for us to get our act together in this life. We don't want to experience hell for a day or a minute, let alone for years or thousands of years. Let alone for eternity. Let alone for eternity. And we should not doubt for a second that the people of kufr, of injustice, of killing, of atrocity, of these people of injustice and of Western hegemony that they will then not be taken to account just because they have all their arrogance and their technology and their everything in this life and the thing they can do whatever they want and think the Lord of the heavens and the earth is watching them and that his wrath, his wrath encompassed many people in the past and his wrath is going to continue to encompass people in the future. That's just, that's how Allah, that's how Allah describes himself. And so that should give us some level of understanding of okay, when these types of things happen, what are people setting up for themselves? And then what are the people who are doing good and who are withstanding difficulty and tribulation through any form of suburb and through patience? What are they getting? But that's what we'll talk about next time, inshallah, and which is the whole section on Jannah and we'll end the class on that section with hope, inshallah. So yeah, next week is the last session on the text. Alhamdulillah, inshallah, we'll reach the end and then it will be Ramadan, we'll be end, it will be, I don't think we'll do any class in Ramadan, at least not at this time. If we do something, it will be a different time, inshallah. So with that, we have time for questions. And if you posted a question online, I might not see it because the comments are just posted again. Yeah. For those who reject faith and our question is, for those who reject faith and do good deeds, are they, do they end up in fire forever? So only Allah ultimately knows who goes where, right? We've been given these categories and then there's the decision is made. So we never would say like a specific person or even like a very specific category is for sure in this case. But in the Quran, Allah says, الذين آمنوا و آمنوا صالحات. Those who believe and do righteous deeds. So goodness first requires belief. That's the first tenet of what goodness is built upon. So you could actually have people who are doing what we might think is goodness and there is good in there. But many of them, they'll get the reward for the goodness in this life. Or out of the goodness that they do, they could actually have opened up a door for them to end, to believe at some point in this life and then to enter into heaven. So nobody is like written off until God writes, you know, quote unquote writes them off, right? We don't know at some point, did they ever testify to faith? Imam, I believe it's one of the great imams of religion, Abu Hanifa or Imam Ghazali, that they are of the opinion that if someone just says, La ilaha illallah Muhammad Rasulullah one time, you just, one time they just say it. One time, they could be counted amongst the people who eventually will leave, right? And others, there's other things that they might just, an act of faith that they might do, they might not even know that it's an act of faith and that they do it. What we're referring to here is like the people who actively reject faith. So if somebody is like, you know what, I'm an atheist, I don't believe there's any God, but I'm gonna start a bunch of nonprofits and humanitarian organizations and this, this and that. They're a catholic, they would be considered in theology to have rejected belief, regardless of the actions that they do because they rejected the first action that's required for the goodness to actually bear fruit. Otherwise, their seeds that they're planting could be for their own nuts, it could be so they could get recognition, it could be so that other people could praise them. Even if the believer does good for that reason, it's rejected, right? We go and feed a bunch of homeless people and then we just do it so other people could be like, oh wow, you fed a bunch of homeless people, yeah, yeah, I did that, that would be rejected. It wouldn't be an accepted act if our sincerity wasn't there. But as Muslims in the time we live in, we should leave room open in our minds and in our hearts for everybody and not act in the most restrictive way and instead be expansive and hope in the mercy of Allah for such people like that, yeah. Yes, yeah, so even here what we mentioned, it was an atom's weight of faith or a mustard seed. So a mustard seed would be even bigger than the atom and atom would be like one millionth the size of the mustard seed. So like just a little bit of faith in their heart and the fire will be, well, I don't believe the hadith says forbidden. I believe the hadith says that they'll eventually be or the interpretation would mean that, let's say someone had a little bit of faith but they didn't do any of the righteous deeds. If their sins outweighed their good, they might go into the fire but they will eventually leave the fire. They'll eventually leave the fire. They won't be permanently in it, yeah. And with Allah, all of these, we know that Allah knows best. So, okay, there's a question here. Okay, what about someone who continuously sins the same sin? Okay, good question. So someone who does those categories of sins, if a minor sin is done repeatedly and you see it as it's insignificant, it becomes a major sin, right? So that would be like somebody who we do something, let's say an example, like there's a show we watch. It's like full of inappropriate scenes and to watch the inappropriate scene would not be the same sin as to actually engage in that action where we're like, you know, whatever, I don't care. Doesn't make a difference to me. So we just keep doing that and we just say, you know what? That's not even a big deal. It's not a big deal for me to watch this haram over and over again. Now, us minimizing the sin and watching that show every day or every week or whatever it is and just ignoring it, we're getting the weight of the major sin. Same thing with like, you know, cursing, let's say. It's a very, believers tongue should be pure, not full of vulgarity. But if we're constantly cursing and we minimize it, dropping this curse word here, this curse word here, this curse word here, and it's not, we just don't treat it as a big deal, it can become a major sin. But there's a difference between that and the person who feels remorse for the sin. So now let's say another thing you have, the follow up question is someone who has like an addiction to it. That would be in this case, if you feel bad about it and you keep turning back to Allah, Allah, I'm sorry. Forgive me and then you do it again and then you turn and you repent and then you ask for forgiveness and so on and so forth and the cycle continues but every time you do it, you ask him for forgiveness. That person, every time, inshallah, is being forgiven and it's cleaned out and then they're doing it and then it's being, and it still has an impact on the heart, it's not the same as the person who stays away from it forever. But the key here is to not minimize the sin. So to never say, you know what, it's not a big deal. The key is every time we do it and there's mention in the hadith about somebody who used to drink a lot of alcohol and they keep going back to the alcohol. This is among the time of the Sahaba. They keep going back to it, keep going back to it, keep going back to it and the addiction continued and it continued and it continued until at some point the Sahaba asked the Prophet of the time, the Allah cursed him, it cursed him, he keeps doing it and he says, no, I'm not gonna curse him. He has love for Allah and his messenger. This is what he said about him. This is for the alcoholic addict who keeps drinking. He said he has love for Allah and his messenger and this man was, he was at the time of the Prophet of the time when you do a sin like this, there's a punishment in this dunya known as the had punishment which is the punishment you get in this life that a state authority like obviously a prophet or somebody who has been following that chain implement that had punishment. And so that was happening and then when he heard the statement of the Prophet of the time, he never went back to the drinking because of the opinion that the Prophet of the time had of him. That he said, no, he does have love for Allah and his messenger because the sin doesn't negate your faith. The sin is just, it's just a weakness for human beings. We created human beings weak, so we'll make the mistake but the key is with the addiction, you keep asking forgiveness and keep going and keep going and keep going until one day, Allah will just take the addiction away. He'll say, okay, enough is enough, it's gone and that will happen. I know many people addicted to this drug, that drug, this thing, that thing and then at just some point, after years it was just cleaned out because they kept turning to their Lord. So it's a very good, it's a very good question. Yes. Yeah, it's a good question. The question is how much weight is given to the intention behind the sin because we're taught that the intention of a good deed is given a lot of weight, right? So if somebody makes an intention to do a bad but they don't do the bad, there's no sin upon them. If someone makes intention to do the bad and they act up on the bad, they're given the equivalent of one sin, one mark against them. But if by intention you mean like, could there be like a really evil intention behind it versus like a less evil intention behind it? Would that be the question? Yeah. So definitely the person who's intending on doing something like really bad and then tries to do something that bad and just can't but if they had the ability, there's mentioned one of the texts, they had the ability to do more bad but they just couldn't figure it out and pull it off. They're getting all of it. It's all the bad that they're getting, right? So there is like a weightage that's given to the act of the heart. But there's no way to have like, if the question is if there could be like a good intention or like a positive intention behind the sin, that's not something that would be like considered in our religion, right? So there's not really a positive intention. There could be like a less evil one, like somebody who's like a, you know, super, super, super bad dictator and someone who's just like, you know, less bad person, right? And they could be having differing intentions behind their sins. But does that kind of answer the question or Gia follow up? Yeah, go ahead. Yeah, yeah, yeah. Okay, got it, yeah. So somebody who wants to do something that's like for the sake of, oh, they wanna just engage in, you know, their vain desires and whatnot and then someone else who says, no, I'm gonna do this thing so that I can do more. Yeah. So in that case, each sin has its own category. So for the one who's doing, that person is that this latter category you mentioned, the person who wants to go to the bad gathering and they wanna invoke harm upon people and so on, they're having multiple, multiple weightage of sins listed against them, right? They would have the sin of, let's say going to the bad gathering, the sin of engaging in their desires, the sin of harming someone there, the sin of every person that they harm, right? And so on and so forth versus the first person, they're going and they're just engaging in the, not just, but they're engaging in the haram activity. They're doing something inappropriate. They're getting like the two or three things that come with that. But each will have according to how much they would have engaged in that sin. Yeah. Yes, good. Great question. Yeah, that's a very nuanced topic so appreciate the clarification question. Question is about, you know, if we were to, if somebody, we kind of like put distance between them like drew a hard boundary and said, you know, I want to minimize my interaction with them. And is that really the same as like cutting them off? Good question. So the cutting, the cutting off is when literally we're like, I don't want to have anything to do with you ever. I'll see you again. I know someone who told someone else, I'll see you on the day of judgment. I'm never going to talk to you again. Then literally cut off their whole family and the family hasn't been able to get in touch with them for like 15 years. No clue where they are in the world, no clue if they're alive. No, no call is ever, like nobody has any information on that's cutting off. That's like literally like far cutting off. Then there's a difference between somebody who says, you know what, this person is like a bad influence on my life. I'm not going to like never talk to them, but I'm going to put some serious distance between them. And then there's somebody who might be causing a lot of harm in your life and who might be harming you or your family or so on and so forth. And you say, I'm going to draw, I'm going to like completely limit any interaction with them. However, if they were to change, the door is going to be open for me to invite them back. It depends on the situation that one is in. Then there's also, so that's like a general framework. Then there's weights of the relationship itself. So if it's like our mother and our father, the weight is way more serious than if it's like some distant friend that we met when we were like in 10th grade or something like that. That person is not really cutting them off, we're just not being friends with them anymore. We're cutting off is referring to cutting off family ties usually. And the family ties would be like, okay, someone in our family did something that's seriously wrong to us, but we still have an obligation to find a way to either one day, it could be years later to repair the situation or if we can't bear ourselves to do that, to at least at minimum check in from time to time and never just like completely cut off the relationship itself. But if we need to draw a boundary, if we need, I mean, I know someone who had to get a restraining order against a family member of theirs because of they were getting threats from them and so on and so forth. And now they're in very, and everything changed and now they're in very good relationship with them. Everything is just fine. But for that time period, it was essential for them to do it and then things changed. So it really depends on like the level of extremity of what you're facing. The first thing you have to protect is yourself and your family. So physical harm must be protected against. But if like somebody is just causing a lot of like, they're just always saying mean things to us and it's really disrespectful, we would just try not to see them that much. But like, you know, seeing them two times a year is totally fine. It's not cutting them off. Calling them every now and then and talking about topics that are kind of neutral would be okay, right? Our key is our intention is not that I never want to have anything to do with this person again. From, so that's the framework. And then from Ehsan, from excellence would be that one does good to the person who does harm to them. This is the Prophet's Islam's approach. So people would try to kill him and he would try to welcome them into Islam and call them and send them gifts and do all sorts of good for them, right? Like that's the level of goodness that he would do. That's the bar that we aspire to, yeah. Yeah, go ahead. Good question. Question is if somebody never heard about Islam and so what test would they have on Yom Kiyama and what the kind of validity of what you're saying? So I'm not familiar with the exact narration. I'll have to research it and look it up. And then I can, inshallah, next week, maybe I'll touch with you after and I'll just try to remind myself to look it up and then I'll get back to you because I don't know the details of the answer. Yeah. Sorry? Yeah, go ahead. Yep, that's a narration. Yep, that's authentic. So what we'll get in the hadith is there's differing things we're supposed to do in Islam and then the Prophet of Islam will give us the virtues of doing that thing. So he'll say, okay, if you do this, you'll see great things happening to you in this life. So to get more provision, the one who actually enjoyed in his family times will get more provision. You'll see more risk coming to you. There'll be generally more goodness that is happening in this life. The person who cuts everybody off and is constantly creating problems, they'll have the opposite of that likely happening to them. So yeah, that's a very helpful narration. Okay, I did a question online. Okay, how do we repent for backbiting? I heard we have to ask the person forgiveness who we backbited against. So the way to repent for backbiting, no, you don't have to ask the person for forgiveness. In the time where people's hearts were more pure and everybody understood that people were on spiritual paths and really trying to get better, this was the more virtuous thing to do. In the time that we live in where you're telling somebody that could completely ruin the relationship forever or just really damage it and create more problems, you wouldn't tell them that. What you would do is first you repent sincerely and you ask Allah for forgiveness for the wrong that you did and you seek a lot of istighfar for that. Number two, you make the ah for that person into the amount that you said bad about them, you now make a lot of the ah for them. Number three, you try to do a good deed in their name. Give some charity. So I intend to give charity for this brother or this sister who I said something bad about and then I'd give charity in their name. And number four, you try to go to the people who you spoke bad about them in front of them and now you speak a lot of good about them, right? And you try to praise them and anytime something comes up about them that's negative, you defend them. You're like, no, no, no, that person, not like that at all. I've actually only seen good come from that person. Even if you don't like them, you've got to go against enough and engage in it. And then you also, this would be a good thing to do generally, you are the person who because you've done the wrong, you now act as the person who tries to like and you feel remorseful for it, who tries to stop that from happening in other places. So anytime someone backbites someone else, you change the topic. You're like, you know, what about the weather outside? Like you just change it up, right? Just find a way to bring something else in such that they don't engage in backbiting. Backbiting is one of the most serious sins in our religion that's often ignored about it. Okay, there's a question about entering Jannah, but you're not a Muslim, but I didn't see the full question. So if you could repost it, that would be great. Any other questions here? Yeah. So another objective here, please stop. I've come across the meaning of the hadith that I think you're referring to, but I don't know it enough to like comment on it. Yeah, so, but you know, we would in general, people of like what you mentioned, of soft-heartedness and kindness, right? People of good ahlak, usually for the most part, good character, goodness, some door of goodness, inshallah, inshallah, we always pray for this. We want to pray for this. We'll hopefully open to them, right, for them because there's a reason why they have that goodness in them, right? And so this is actually for the other question that was also asked earlier, that we hope at some point, inshallah, some form of goodness or good deed that they did will be accepted. And at the same time, there's hadith that mentioned the opposite of people who could be people of faith, but who are just bad character and the bad character outweighs the faith that maybe that they have, yeah. Okay. So, oh, I heard from somewhere that if someone takes their own life, they're not able to enter Jannah. Is it true? Yeah, suicide, taking your own life cuts you off. That's it. That person in our belief is it's one of the biggest harams that you can do and you now are cut off from heaven and Allah knows best in terms of how he would do so, but there's other narrations that mention the punishment for the person who takes their own life is that they keep taking their own life over and over and over again and keep experiencing that. So, we should never, ever, ever let that thought, if that thought ever crosses the mind, seek help immediately from a mental health specialist or someone else who can assist you, but that's not something that would be, that what you're saying is valid, yeah. And there's a question here. Once I've got to see that question, was it a follow-up to this? Yeah. Yeah, go ahead. So everything, yeah, good question. This question is about like sanity of mind. Everything we're referring to is assuming that someone is in sanity of mind, right? So that's any sin that someone does. If they are not of sane mind and they would not be accountable for anything at that point. So somebody could not be in sane mind and do a lot of other wrong and they actually would not be accountable for that wrong. If Allah knew that they were not, if what they were actually experiencing was not of sane mind, right? Not of these conditions that these like courts say, every time a white person commits a massacre, they're like, oh, this person is not of sane mind and then every time someone else does it, that's not what we're referring to. But if Allah says, no, no, this person is not actually rationally capable of thinking, then the whole standard of the religion changes for them. They're not accountable for praying, not for fasting. They're not even accountable for a lot of what they say and so on and so forth. So if in that instance, someone were to do something like this, yeah, the weight would be different. And then someone says, okay, so last two questions here and then we have to end. For some sins, are we punished in dunya? Yeah, so Allah will punish the believer in this dunya as a means to all of the sickness that we experience, the adversity that we experience, the difficulty, the stress, the emotional burdens of this dunya. They could be punishment for a wrong that we did. Allah wants to purify us for it. And even if it's not punishment for a wrong, it's actually all our sins are literally falling off of us when we experience these difficulties and then we are purified from them. So we could just be raising in degrees. So yes, sometimes we'll do something so wrong that a big tribulation will afflict us and that can also happen. And that's actually a mercy from Allah because once he sends you the punishment in this life, we assume inshallah there's no punishment in the next life and so that we always would, we don't want it, but that's something we would say. And then there's a question, can I fast shawwal and make up the fast miss due to menstrual cycle later? If you miss fast due to either menstruation, traveling, and they're far the fast of Ramadan, those are the first fast that one has to make up before they do any sunnah or nafila fast. But some of the scholars permitted combining the intention, so you fast the six days of shawwal with the intention that I'm making up the fast of Ramadan and this dual intention, but other scholars did not permit that. So it depends on the month of, but generally the far the debt that's due must be done before this extra credit is kind of the way to think about it. I think those are all the questions for now inshallah. So yeah, again next week, last class for the session inshallah and we're gonna try at some point in the message to do a Ramadan prep seminar or class or something at some point. So we're discussing that with some folks in the masjid to see who's able to do that. So if that's the case, we'll announce it next week inshallah and it'll probably be like right before Ramadan. But it's a good time now, it's about 13 days left before the month of Ramadan begins, really start getting in the zone, preparing, preparing ourselves logistically, getting everything in a good place, getting ourselves spiritually in the right mindset so that we can be planned accordingly. And for the person who is posting this question asking me to answer it, I don't see the question so I think it's being blocked by the filters on that, that's why I apologize, we'll get to it next time inshallah. And your gentleness and your love upon Asya'Allah and your special mercy and your special gentleness upon the people of Ghaza and your special protection, your hafeed upon them and that you provide for them from where they never expected and that you provide food and water and shelter and ease and mercy for them. Ya Rabbi Al-Alameen, that you end this situation. Ya Rabbi Al-Alameen, that you end this genocide that is taking place. Ya Rahman, Ya Raheem. We ask that you turn to the people of Ghaza. Ya Rabbi Al-Alameen, that you end this genocide that is taking place. Ya Rahman, Ya Raheem. We ask that you bestow your mercy and your comprehensive protection upon them and that you give them that million times over reward for everything that they are enduring and for all the difficulty and adversity and that you accept all of those who have passed away as shohadah and that you grant himma and strength and resolve and tawakul and sabr and poor upon them sabr, those who are in your way and who are resisting this occupation and those who are doing whatever they can in this situation. Ya Rabbi Al-Alameen, Ya Allah, we ask that you help the Muslims, that you give relief to the Muslims that you give faraj to the Muslims, that you give guidance to the Muslims, that you give himma to the Muslims and that you give Muslims victory over the oppressors. Ya Rabbi Al-Alameen, we ask Ya Allah that you allow us to be people of khayr and goodness and who are people of Jannah and not people of jahannam. We ask that you protect us from the fire. Ya Rabbi Al-Alameen, we ask that you protect us from the fire. We ask that you protect us from the non and that you grant us a comprehensive protection and a protection for us and our parents and our loved ones, Ya Rabb al-Alameen. We ask that you allow us to implement the teachings of your Quran and of the Sunnah of the Prophet ﷺ and we ask that you allow us to live the most righteous life possible. We ask you for your good pleasure for us and for this entire Ummah Ya Rabb al-Alameen that we enter, that we die upon La ilaha illallah, Muhammad ﷺ, that we enter hand with the Prophet ﷺ into Jannah al-Fadah al-A'la and we ask that you bless this remainder of Sha'abah and allow us to reach Ramadan and make it the most blessed month. Ameen. Somebody could make the adhan. Can you make the adhan? In the name of Allah.