Lecture Twenty-Four

Key Moments on the Path to Eternal Destiny: Illness, Death, the Day of Recompense

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Compassionate, the Merciful.

Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that Muhammad, our master, is His servant, Messenger, and Last Prophet.

O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.

O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting and the Merciful.

Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.

In Yesterday's lecture, we discussed the blessed Quranic verse that reads, {'[He is] the One Who provides me with food and drink'}[Ash-Shu'ara 26:79]. As seen in this verse, Prophet Ibrahim (PBUH) presented important proofs that draw one closer to Allah (Glory be to Him), calling his people to worship Allah alone, believe in Him and His message, and reject polytheism and the false gods they take besides Allah.

Humans depend on Allah (Glory be to Him) for the essentials of their life; He is their Lord and Creator, the One Who owns them and bestows His blessings on them. As for the false gods some set as partners or equals to Allah, they have no true connection to the essentials of human life. They do not have any ownership over humans; they are not their true lords, though some take them as equals to Allah (Glory be to Him).

Yesterday, we briefly discussed how Allah blessed humankind with food and water—the very water we drink and is essential for our human life. As pointed out yesterday, Allah (Glory be to Him) granted these blessings to humans as part of honouring them. He provides humans with what is good, and this reflects a way of honouring humankind. This is why Allah (Glory be to Him) permitted only good things for human consumption, and what He made forbidden is limited to things that are harmful and evil—those very things that harm humans and are unworthy of them as humans. Allah says in the Holy Quran, {'And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them far above most of our creation'}[Al-Isra 17:70]. The key point here is Allah's words: {'… and provided for them of the good things'}. So Allah has honoured humans even in their food and drink, providing them with what is good. This honour even extends to the way in which humans consume food and the faculties Allah has granted them for that purpose. This distinguishes humans from other creatures in a way that reflects the immense honour He has bestowed on them. These are among the blessings of Allah (Glory be to Him).

From the moment a person is born into this world, his nourishment and sustenance are provided by Allah, starting with the milk from his mother. Even the position of the breast for breastfeeding is designed to allow the mother to hold her child close to her chest, offering warmth, affection, and tenderness. It is a form of honour that Allah placed the breast in the upper part of the chest, and it also creates an atmosphere of love and care during breastfeeding. This is a blessing from Allah (Glory be to Him). Then, as the person grows, he comes to understand how much Allah has prepared and provided for him as sustenance, including food and drink.

We now turn to the Quranic verse: {'when I am sick'}[Ash-Shu'ara 26:80]. In this verse, Prophet Ibrahim (PBUH) reminds his people of Allah's blessings and presents clear and powerful proofs with no ambiguity. These are not obscure philosophical arguments that are difficult to understand or grasp, but clear, straightforward truths. This is important to keep in mind when reminding others of Allah's blessings—as one should focus on the great, clear, and self-evident blessings—as well as when resorting to logical reasoning, clarification, and the presentation of important proofs.

Good health and well-being: Some of Allah's greatest blessings to humankind

{'And He [alone] heals me when I am sick'}[Ash-Shu'ara 26:80]. The blessing of health and well-being is among the most important blessings that Allah bestows upon a person, yet healthy people often take this blessing for granted. It is the sick who are most aware of its value. When someone falls ill—especially when the illness is severe or painful—he remembers the blessing of good health. This is especially true when symptoms make food and drink unappealing or prevent the person from carrying out his daily tasks and responsibilities. Some may even suffer from insomnia, finding it difficult to sleep due to the intensity of pain; this may affect every aspect of his life and cause him immense suffering.

Illness is a difficult state for any person, and it is an experience everyone encounters very often throughout life. During illness, a person turns to Allah (Glory be to Him) in supplication: {'Whenever someone is touched by hardship, they cry out to Us'}[Az-Zumar 39:49]; {'They cry out to Us, whether lying on their side, sitting, or standing'}[Yunus 10:12]. In such moments, one seeks refuge in Allah and comes to realise just how invaluable health, well-being, and recovery truly are. When in good health, a person can enjoy life fully: the food he eats, the drinks he savours, his sleep, and overall living. This also enables him to engage in daily tasks with ease, in a state entirely different from the hardship of illness. Moreover, illness can also take a toll on one's mental state. A person may feel psychological strain, anxiety, and discomfort when unwell. Thus, the blessing of well-being and health is of the greatest blessings that Allah bestows upon people.

The kind of foods that Allah (Glory be to Him) has created and permitted for human consumption helps to enhance our health. This is one of the remarkable qualities of wholesome foods: They are inherently free from harm and contain benefits that contribute to a person's strength and health. They improve one's physical condition, supplying the body with essential nutrients for health, growth, and energy, while also helping to prevent many illnesses. Additionally, Allah has gifted humans with an immune system that supports their health and recovery.

Furthermore, Allah has also included healing properties in many plants and substances that He has made permissible for humanity. For instance, certain plants provide cures for specific ailments, and combinations of particular plants can create remedies for other conditions. For example, Allah (Glory be to Him) says regarding honey, {'in which there is healing for people'}[An-Nahl 16:69]; Allah has placed within it elements that assist in healing, recovery, and protection from illness, enabling individuals to overcome disease.

Allah (Glory be to Him) is the One Who grants healing; recovery comes directly from Him, even when we seek various means of recovery through medicine and medical treatment, though we may recover even before that by His grace. These means themselves are useless unless Allah grants healing. A person may see no result after receiving medical treatment and using medicine for a long time and at great cost, until healing comes from Allah (Glory be to Him). Only then does he recover.

When it comes to seeking the necessary means, we are required to do so, as commanded by Allah (Glory be to Him) and urged by His Messenger (PBUH&F). These means are diverse, for example, taking beneficial medicines under the guidance of medical specialists; making supplication, which is essential and among the most important means; giving charity as one of the most significant means; and reciting the Quran and listening to its recitation.

Together, these various means play a significant role in seeking healing, yet healing itself is from Allah (Glory be to Him). As we have said, these means are useless unless Allah (Glory be to Him) grants healing. Hence, a person needs Allah for recovery from illness, and Allah has prepared for us all necessary means in this life.

Even when it comes to the medical sciences for treating diseases, divine guidance is essential. This includes sciences related to the human body (its conditions and the causes of its ailments) and the properties that Allah has placed in various substances, such as plants, as means of healing: the curative properties they have, by Allah's power, to treat specific illnesses. Yet, even then, no healing occurs except when it is Allah's will. Thus, the means are bound up with what Allah decrees, and healing remains dependent on His will and His grace. This is truly one of the greatest of blessings.

In times of illness, turn to Allah and be patient, following the great example of Prophet Ayyub (PBUH).

Illness should remind us of our dependence on Allah (Glory be to Him) and our need of Him; we should also turn to Him and show patience, for it is one of the states of hardship in which Allah has commanded patience and praised the patient in such trials: {'and who are patient in times of suffering, adversity, and at the time of battle'}[Al-Baqarah 2:177]. One of these forms of hardship is poor health—illness and the suffering it brings. It is a situation that calls for patience. A lofty example of patience in the affliction of ill health is Prophet Ayyub [Job] (PBUH), about whom Allah said, {'We truly found him patient. What an excellent servant [he was]! Indeed, he [constantly] turned to Allah'}[Sad 38:44].

Thus, one should also hope for Allah's grace as he turns back to Him in repentance and frequently seeks His forgiveness. Sometimes, illness may result from certain sins or personal shortcomings in certain matters, or it may be a trial. In all cases, patience is required, together with contentment with Allah, seeking refuge with Him, making supplication, and seeking the means as Allah has commanded, permitted, and made available—this is all part of the divine order.

Therefore, in the story of Prophet Ayyub (PBUH), when Allah willed to heal him, He appointed a means: {'[We responded,] “Stomp your foot: [now] here is a cool [and refreshing] spring for washing and drinking”'}[Sad 38:42]. Allah could have healed him initially without any means: without that striking of the foot. However, seeking means is part of Allah's law governing the affairs and circumstances of His servants on the earth. On this earth, Allah has made us His vicegerents so that we may build and develop this life, and this is reflected in our various needs. For example, in terms of food, we labour and work, even though it is from Allah. We do not create something out of nothing; rather, we work with what Allah has created, prepared, and provided for us. The same applies to the matter of health and recovery. It is a vast field involving sciences, studies, universities, hospitals, pharmacies, and factories producing medicines. Indeed, it is an expansive domain in human life, in which humans remain dependent on Allah (Glory be to Him).

Thus, Prophet Ayyub (PBUH) received instructions from Allah when He willed to heal him and answered his prayer, as he had supplicated to Him: {'I have been touched with adversity, and You are the Most Merciful of the merciful'}[Al-Anbya 21:83]. Allah commanded him, saying, {'[We responded,] “Stomp your foot:}—this is an example of seeking the necessary means—{Here is a cool spring for washing and drinking"'}[Sad 38:42]. By Allah's will, even that cool bath and the drink he consumed as medicine became the means of his healing, so He sent down healing for him and restored him to health.

In times of illness, a person realises how great a blessing health and well-being truly are. He understands his need for healing and the effect of illness upon his life, his work, his psychological state, on even simple comforts like food, drink, sleep, and all conditions of life. Thus, he remains in need of Allah (Glory be to Him).

The greatness of divine planning and wisdom in the matter of death!

{'And He [is the One Who] will cause me to die, and then bring me back to life'}[Ash-Shu'ara 26:81]. As a human, your life is in the hand of Allah (Glory be to Him); He is the One Who created you and gave you life. After that, your death and then your life in the Hereafter are also in the hand of Allah (Glory be to Him). Among the greatest concerns that preoccupy people's minds are provision and appointed lifespan, yet both are in the hand of Allah (Glory be to Him), not in the hands of people. That is, your life and your provision are determined by Allah (the Almighty), not by humankind. Therefore, a person should be drawn towards Allah (Glory be to Him), turning to Him in worship and obedience and placing his hopes in Him. He must not set up any rivals to Allah, obeying them in disobedience to Allah and prioritising obedience to them over obedience to Allah. He must also hold fast to the divine path of truth—the straight path of Allah and His great guidance—which is his link to Allah, and avoid any path of falsehood that leads him astray in this life and makes him forfeit his future with Allah (Glory be to Him).

Death and life are both inevitable for humans. All people will die—{'You [O Prophet] will certainly die, and they will die too'}[Az-Zumar 39:30]. Everyone will die. His death and appointed time lie in the hand of Allah, and there is no escape for anyone, no matter who he is, whether old or young, leader or president, king or merchant, military commander or anyone else—death awaits everyone and marks the beginning of one's return to Allah (Glory be to Him). It is the prelude to one's future in the Hereafter, and this is the crucial point. It is part of our ultimate destiny to Allah (Glory be to Him).

Death remains a blessing from Allah (Glory be to Him), for the longer a person lives, the weaker he becomes, making life increasingly difficult for him. Indeed, everything in life becomes difficult, even affecting one's ability to move. He may not be able to move within his home without great effort; even standing up may become a struggle. If his life is extended for a very long time, he may reach the point where he loses his mental capacity for concentration, memory, and cognition, so he may no longer retain information: {'so that they may know nothing after having known much'}[An-Nahl 16:70]. He cannot even hold onto simple information—he may ask, 'Who are you?' You reply, 'I am so-and-so,' and moments later, he has forgotten your name. In terms of his mental abilities, his physical strength, his health, and his psychological state, he becomes more and more exhausted. For this reason, there is a common prayer in our country, well known among ordinary people, especially the elderly: 'May Allah spare us an overlong life,' because the longer a person lives, the more he suffers.

Likewise, the burdens of life that a person faces—the worries, the problems, and the varied and changeable circumstances—make him feel increasingly worn out as the years go by. With this in mind, death is a relief for a person: He lives for a certain span as long as life remains good for him; then, death comes, and he finds rest. If he is a believer, following a righteous path, this too is for his benefit.

On the other hand, as we mentioned, this is one of the manifestations of Allah's supreme power over His servants: {'He reigns supreme over all of His creation'}[Al-An'am 6:18]. No one can prevent death from reaching them, whether individually or collectively. No country can object to death—be it America, its leaders, its wealthy individuals, or its merchants. They are powerless against it. No one can escape death, as it is part of our inevitable return to Allah, the Almighty.

On a broader level, death marks the end of one generation's journey, making way for the next to step forward and fulfil its role as vicegerents on the earth—to create, to move in life, to shoulder responsibilities. Therefore, death is part of Allah's wisdom and falls within His wise ordering and decree.

Humans are always in need of Allah. The fact that your ultimate return is to Allah should drive you to worship Allah alone, to follow His straight path, to respond to Him, and not to take any rival besides Him—He Who gives you life and causes you to die. After death comes the life of the Hereafter. Death is not the end; rather, it marks the beginning of a new life in the Hereafter. You will return to Allah for judgment and recompense, making it essential to prepare through good deeds—the very thing that can benefit you in the future that lies ahead of you: your eternal future, which is of immense importance. The significance of that future itself points to the seriousness of your responsibility in this life. The pure, everlasting recompense—whether of good or of evil—is at the highest and most intense level in that immense future, and this shows us how great our responsibility is in this life and how we must live uprightly here. This is because there is a strong connection between the two: The well-being of our life in the Hereafter requires leading an upright life in this world—living on the basis of Allah's true way and guidance, His instructions and His commands.

The Day of Recompense and its supreme importance to the prophets and messengers of Allah

{'And He is [the One] Who, I hope, will forgive my flaws on Judgment Day'}[Ash-Shu'ara 26:82]. After life comes accountability and recompense. The Day of Recompense is the day when deeds are rewarded or punished—your turn to pay for your actions. It is the Day of Resurrection, the Day of Judgement, the Day of Reckoning and Rising, where a new, eternal life starts, and both Jannah and the Fire are set forth.

The Day of Recompense holds tremendous importance to the prophets and messengers (Peace be upon them all). This is evident in their own reality due to their immense faith—they are the exemplars of belief, the most perfect of people in faith, and the greatest in their belief in Allah, His promise of punishment and reward, and the Hereafter. With this deep faith and with the guidance, light, insight, knowledge, and sound judgement granted to them, they give truly important matters their proper weight. Thus, they fully grasp the significance of the Hereafter and accord it great attention. For this reason, Allah says concerning His Prophet Ibrahim (PBUH), his son Prophet Ishaq [Isaac], and his grandson Prophet Yaqub [Jacob] (Peace be upon them all), {'We purified them with the pure remembrance of the [final] abode'}[Sad 38:46]. They frequently remember the Hereafter, its world, Jannah and its delights, and the Reckoning and recompense. This constant remembrance plays a crucial role in maintaining a person's uprightness in this worldly life, as previously mentioned.

Therefore, the Day of Recompense is central to them personally. It is profoundly evident in their constant remembrance of it, in the attention they devote to it, in their steadfastness upon the right path, and in their prayers for forgiveness, for mercy, for success in attaining Jannah, and for safety from the punishment of Allah, and so on.

It is also evident in their great concern with reminding people of the Hereafter and warning them about it. For among the foremost tasks of the prophets and messengers is the delivery of warning and glad tidings. Thus, this matter occupies a significant place in the guidance they offer to people, in their reminders, and in their efforts to lead humanity aright because it is a matter of tremendous significance. No human heedlessness or trivialisation can diminish its importance, and a person will ultimately regret having been negligent, careless, and dismissive of what he is inevitably destined to face. Therefore, their deep concern for reminding people of it reflects the great significance of this reality in and of itself: {'[We sent] messengers as bringers of good tidings and warners'}[An-Nisa 4:165].

Likewise, in the Scriptures Allah revealed to His prophets and messengers, there is a broad and extensive emphasis on warning about the Day of Recompense—the Day of Reckoning and the Day of Retribution and all that follows—because it is the gateway to the realm of the Hereafter, a first stage that is significant and awe-inspiring.

A Glimpse into the Day of Recompense and its tremendous terrors!

The Day of Recompense is a momentous day. Allah (Glory be to Him) declares in the Holy Quran its importance, magnitude, and terrors: {'What will make you realise what Judgment Day is? Again, what will make you realise what Judgment Day is?'}[Al-Infitar 82:17-18]. It is beyond all human conception, surpassing all imagination in its overwhelming terrors, its great scenes, and the immense events it encompasses—including the stages of reckoning, recompense, and the turning to the realms of Jannah and the Fire.

Allah (Glory be to Him) says, {'the Day [all] people will stand before the Lord of all worlds'}[Al-Mutaffifin 83:6]. All people, from the earliest to the latest generations, will be gathered in the arena of reckoning. They will stand in a state of complete humility, submission, and surrender before Allah (the Almighty) with full reverence and glorification of Him. Yet, this is within the context of reckoning, questioning, and recompense—a scene both fearful and immense.

Allah (Glory be to Him) says, {'That is a day for which people will be gathered, and that is a day to be witnessed'}[Hud 11:103]. {'A Day for which the people will be gathered'}[Hud 11:103] All people, from the earliest to the latest generations—including leaders, kings, princes, and soldiers—will be assembled for reckoning as humble servants. They will be humble and submissive to Allah, the One, the Subjugator. Everyone stands solely in the capacity of a servant; no other titles remain—no king, no president, no commander, no leader. The single attribute for all is servitude. Each person stands as a servant for reckoning, submissive to Allah (Glory be to Him) and obedient to His command.

{' And that is a day to be witnessed '}[Hud 11:103]. All will be gathered on that day; humanity will assemble on the gathering ground—billions of people in a single plain, in one vast assembly. The angels, far more numerous than humankind, will be present, and the jinn as well. It is a witnessed and awe-inspiring scene, during which the events of reckoning unfold and the separation of the servants occurs. Truly, it is a great and monumental day!

The terrors of that day are overwhelming. It will occur within the framework of massive cosmic transformations, encompassing the entire earth, the heavens, the sun, the moon, and the stars. The first blast will bring tremendous destruction to this world, as part of the process of recreating it for a new phase.

The earth itself will be destroyed and leveled, and all life upon it will come to an end. At the first blast, every human who exists on the earth at that time will perish, along with all other creatures. The entire earth will be devastated, and its features will be transformed, flattened, and crushed: Its mountains will be leveled; its oceans and seas will evaporate, and all traces of life will vanish. There will be no cities, no villages, no dwellings, no farms—nothing at all.

{'And they ask you [O Prophet] about the mountains, [then] say, “My Lord will wipe them out completely, leaving the earth level and bare. You will not see therein a depression or an elevation”'}[Taha 20:105-107]. That is, there will be no lowlands or highlands left upon the earth—it will be transformed into a vast, level plain. {'And when the seas are set on fire'}[At-Takwir 81:6]—that is, the seas will cease to exist, as they burn, evaporate, and vanish. The sun and the stars will also perish: {'When the sun is put out, and when the stars fall '}[At-Takwir 81:1-2].

Thus, the earth will be transformed, as Allah (Glory be to Him) states, {'And We will certainly reduce whatever is on it to barren ground'}[Al-Kahf 18:8]. It will be reduced to 'barren ground' with no sign of life—no farms, trees, plants, mountains, vegetation, water, or any sign of life. {'And when the earth is flattened out, and ejects [all] its contents and becomes empty'}[Al-Inshiqaq 84:3-4]. All of this occurs with the first blast—a moment of immense destruction, a complete levelling, and a transformation of the earth's features: {'[Watch for] the day [when] the earth will be changed into a different earth and the heavens as well'}[Ibrahim 14:48].

For this reason, Allah says, {'The trumpet will be blown, and all those in the heavens and all those on the earth will fall dead, except those Allah wills [to spare]. Then it will be blown again, and they will rise up at once, looking on [in anticipation]'}[Az-Zumar 39:68]. The second blast is for the resurrection of all people—their gathering and re-creation. Allah will raise everyone without exception; no one will be forgotten, as He (the Almighty) says, {'That day, Allah will resurrect them all together, and He will then inform them of what they have done'}[Al-Mujadilah 58:6]. Everyone will be brought to the ground of gathering for reckoning. No one can refuse and say that he will not come: {'That day, they will follow the caller [with] no deviation therefrom'}[Taha 20:108]. There will be total submission and absolute obedience from all. Everyone will be present; no one will be forgotten: {'Yet they will all be brought before Us'}[Ya-Sin 36:32].

Therefore, think about yourself in all this reckoning and all these events, since you too will be mustered and resurrected: {'There is none in the heavens or the earth who will not return to the Compassionate in full submission. Indeed, He fully knows them and has counted them precisely'}[Maryam 19:93-94]. You will come; you can never be forgotten. {'And each of them will return to Him on the Day of Resurrection all alone'}[Maryam 19:95]. Unlike the case in this world, one's affiliation is of no benefit in the Hereafter: None—whether your people, your country, your tribe, your friends, your community, or your family—can provide protection or support for you. You can rely on no one to defend you or even to argue on your behalf and alter the outcome, which depends solely on your own deeds.

Although it is a day when all creatures will be gathered—everyone from the first to the last generation— the awe of that day is such that there will be no noise at all. Billions of people will be assembled in a single place, yet Allah says, {'And voices will be stilled before the Compassionate, so you will not hear except a whisper'}[Taha 20:108]. Such will be the overwhelming awe of that day.

That great gathering, about which Allah said, {'That is a day for which the people will be gathered'}[Hud 11:103], is not a gathering for a festival, a celebration, or any ordinary occasion. It is a gathering for reckoning, where the eternal and final destiny of every human will be determined: Either, on account of the good they have done, they will be destined for Jannah, with its pure, lofty, and everlasting bliss; or, as a consequence of their evil deeds, they will be driven towards the Fire, experiencing eternal, severe, and dreadful misery (May Allah forbid). It is an extremely dreadful state, and that is why Allah called it the Day of Recompense.

At the same time, there will be no room for evasion or deception, and one cannot escape the consequences that, as we have said, are the direct result of his own deeds. For this is the essence of recompense—judgment is based on one's actions. Therefore, there will be no place for trickery, mediation, friendship, falsification, or false excuses. Nor will there be any place for jest; matters will be settled with the utmost seriousness, through decisive and final judgements, under the framework of Allah's true and just rule (Glory be to Him). For this reason, all are in a state of complete submission.

Despite their overwhelming numbers—reaching billions—those doomed cannot defy or revolt, as Allah said about them, {'And he had already led astray from among you much of creation'}[Ya-Sin 36:62]. They will not be able to escape, flee, or stage a massive uprising of billions—a demonstration in the gathering ground. Allah says, {'This is the Day of Judgement; We have assembled you and the former peoples. So if you have a plot, then use it against Me'}[Al-Mursalat 77:38-39]: That is, if they have any schemes or cunning by which they hope to escape their reckoning or recompense, then they can go ahead. In fact, they will be powerless to do anything: {'[They will be asked], "What is [wrong] with you that you do not help each other?" Instead, they, that day, are in surrender'}[As-Saffat 37:25-26]—it is a state of complete submission and total surrender.

In the Hereafter, the magnitude of neglect and the cost of heedlessness are revealed, so be alert here!

When held to account, those who neglected their opportunity in this life will realise the extent of their negligence, the consequences of their carelessness, and the depth of their loss. They will understand what a dreadful loss it is. Your life in this world is your only chance. So do not delay, do not procrastinate—what are you waiting for?! You are still here and have the ability to fulfil your responsibility, with a full and complete opportunity to determine your eternal destiny. {'On that day, man remembers, but how will that remembrance (then) avail him? He says, "If only I had put forth something for my life”'}[Al-Fajr 89:23-24]. This is the right time to work hard for that, to wake up, to remember, and to break free from your heedlessness and neglect—do not persist in this state of disregard. You are here in your one and final chance—this is your one and only chance; there will be no second opportunity in the Hereafter.

A person will see the true weight of his deeds—the very deeds once taken lightly—and how Allah has kept account of them with complete precision. You might be careless with your deeds, acting as if there would be no reckoning or recompense. {'That day, Allah will resurrect them all together, and He will then inform them of what they have done. Allah has kept account of it all, while they have forgotten it'}[Al-Mujadilah 58:6]. Why does a person forget his misdeeds? It is because he pays no attention to self-reflection or self-accountability. These are crucial matters: to pay attention to your deeds, to hold yourself accountable, so that you can rectify any shortcomings or transgressions while there is still time. This life is the only opportunity one has to rectify his deeds. 

{'So, whoever does a particle's weight of good will see it. And whoever does a particle's weight of evil will see it'}[Az-Zalzalah 99:7-8]. A person will see their deeds meticulously recorded. {'We have made the bird of every human to cling to his neck. And on the Day of Resurrection, We will bring forth to each [person] a record which they will find laid open. Recite your record; today your own self is sufficient as a reckoner'}[Al-Isra 17:13-14]. You will see your deeds fully documented, meticulously counted—nothing will be forgotten or overlooked.

Amid the terrors of the reckoning, a person will see that their destiny is tied to his actions, to what he puts forth in their worldly life. Thus, the gravest danger lies in sin and disobedience, which pose an immense threat to a person and his ultimate destiny. These may take the form of overstepping the bounds set by Allah, violating what is forbidden, or failing to fulfill the obligations that He has commanded for His servants.

Those sins and acts of disobedience carry a grave danger—they are the very cause of man's greatest loss. Even the motivations behind them will be a source of regret for the person on the Day of Resurrection:

• If you disobeyed Allah for the sake of a forbidden desire or pleasure of life or to satisfy a whim of your soul, your regret on the Day of Resurrection will be immense. You will loathe and hate yourself for having brought upon yourself an everlasting calamity and for losing the supreme and eternal bliss of the Hereafter—all for something temporary and perishable, by which you drew Allah's anger and punishment upon yourself.
• If it was fear that drove you, you will see just how terrible your loss was when you allowed fleeting, worldly fears to dictate your actions, causing you to neglect Allah's commands and bringing upon yourself the greatest danger, horrifying evil, severe punishment, eternal misery, and never-ending torment.
• The same applies to other motives, such as anger, agitation, and the like.

Therefore, a person will be filled with sorrow for bringing such loss upon himself, realising that he alone led himself to such torment. He will come to understand the gravity of disobedience and sin. He will be overwhelmed with regret and will loathe himself for that. Allah says, {'And warn them [O Prophet] of the Day of Regret'}[Maryam 19:39]. A person will realise how greatly he wronged himself on the Day of Loss.

Thus, it is here in this worldly life that a person has the chance to break free from sins and transgressions, to follow the right course, and to secure his eternal future in the Hereafter.

That is enough for today.

Tonight and the following night are among the most important nights of the last ten nights in seeking the night of Qadr. Please, remember us in your good prayers.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, and set free our captives. You are the Hearer of Prayer!

Peace be upon you and the mercy of Allah and His blessings.

#Yemen #Sayyed Abdulmalik Al-Houthi #Ramadan Lecture 25-12-12