And we say to him as well: We see that when you are afflicted with a physical illness, you knock on the door of every doctor to treat you, and you endure the pain of the surgical operation that befalls you.

The Shaykh :"And we say as well: We see that when you are afflicted with a physical illness, you knock on the door of every doctor to treat you, and you endure the pain of the surgical operation that befalls you, and the bitterness of the medicine. So why do you not do the same for the illness of your heart caused by sins?" Subhan Allah! This is a good point. If a person is afflicted with a cold, these wealthy people, when they get a cold, what do they do? You find their skins trembling in fear of death, and they seek every doctor to cure them of this illness. But they do not care about the illness of the heart. The illness of the heart, which he has darkened with his sins and transgressions, he does not care about. He does not go to a scholar one day to say: Teach me, and I will act upon it, and Allah. How do I pray? How do I give zakah? How do I fast? And he does not go to a man of worship to sit with him for an hour so that his heart increases in softness and humility. For this reason, some of the Salaf, when they met their brother, would say: "O so-and-so, sit with us and let us believe for an hour, sit with us and let us believe for an hour" meaning, let us discuss the matter of the Hereafter, the matter of deeds, the matter of recompense. Are we negligent? Are we upright? And the like of that. He never attempts this. But in the illnesses of the bodies, what? What Allah willed, he is like lightning in racing to them, seeking every doctor to treat him and see what is wrong with him. And some of them, in the morning and evening, something I will not say, but no... upon me. He has a scale in the house and weighs himself in the morning and in the evening, as if he is a piece of meat being sold, yes? Is this appropriate? It is not appropriate. The Messenger (peace and blessings be upon him) condemned those in whom obesity appears; he condemned them. So you find that if he is thin and it decreases, what do I say? At the least estimate, a gram, yes, he says: La hawla wa la quwwata illa billah (There is no power and no strength except with Allah). Why did it decrease by a gram today? We must compensate for this decrease. And if he is heavy and wants to lighten up, he goes to stone-throwing, and the meaning of stone-throwing is restricting oneself to the minimum that preserves the breath, for what? To lighten, to lighten. He must be on a single rhythm. Okay, what is the average for a person of thirty years, what is his average in weight? They said the average is, for example, fifty kilos, yes? He finds himself that he is over by a kilo, so he says: There must be a cause. Go back to the doctor. The doctor said: The cause is why did I increase by a kilo today? Perhaps he added a piece of bread to the food and increased by a kilo, Allah knows best.
In any case, I say that these people who use divine decree as an excuse for sins, if you addressed them in matters of the worldly life, you would find what? They do not argue with divine decree, and it is as if nothing is decreed, yes. So why do you not do the same for the illness of your heart caused by sins? And it ended, so the sinner has no argument for his sin with what? With the decree of Allah the Exalted and Majestic.
And it is not permissible for us ever to contradict the Shari'ah with divine decree. The Shari'ah and divine decree are two twins that do not lie to each other, but rather one supports the other. And divine decree, as some scholars said: "Divine decree is a hidden secret" What does hidden mean? That is, hidden from the creation, they do not know it. No one knows what is in tomorrow except Allah, and no soul knows what it will earn tomorrow. And when the slave girl, among the slave girls who were singing and mourning for those of their fathers who were killed at Uhud or at Badr, the Prophet (peace and blessings be upon him) entered upon them, and one of them said:
"And among us is a Messenger who knows what is in tomorrow" The Messenger (peace and blessings be upon him) forbade her, he said: . Not like that, no, look, so the Messenger (peace and blessings be upon him) closed the door of evil for her and opened the door of the permissible for her. He did not say: Never speak again. He said: This is forbidden, and this is permissible. And this is the method of the Qur'an and the Sunnah: when the forbidden is mentioned, the permissible is mentioned, so that the path is not blocked before the person. And you know that if a person is restricted from the beginning and it is said: Do not do such-and-such, and no door is opened for him, his soul becomes narrow.
I want an example from the Qur'an that when the forbidden is mentioned, the permissible is mentioned?
The student: .

The Shaykh : Okay. .
In the Sunnah, he (peace and blessings be upon him) said: meaning good dates. And they were selling dates for dates in unequal amounts based on the difference in quality and inferiority. So the Messenger (peace and blessings be upon him) guided them to the permissible and forbade the forbidden from them.
We stop here, and we ask Allah for success.
The student: Shaykh.

The Shaykh : Yes.