Last Man To Enter Paradise

Narrated Ibn Mas'ud
Verily the Messenger of Allah (pbuh) said:

The last to enter Paradise would be a man who would walk once, stumble once and be burnt by the Fire once. Then when he passes beyond it, he will turn to it and say: Blessed is He Who has saved me from thee. Allah has given me something He has not given to any one of those in earlier or later times.

Then a tree would be raised for him and he will say: O my Lord! Bring me near this tree so that I may take shelter in its shade and drink of its water. Allah, the Exalted and Great, would say: O son of Adam, if I grant you this, you will ask Me for something else. He would say: No, my Lord. And he would promise Him that he would not ask for anything else. His Lord would excuse him because He sees what he cannot help desiring; so He would bring him bear it, and he would take shelter in its shade and drink of its water. Afterwards a tree more beautiful than the first would be raised before him and he would say: O my Lord! Bring me near this tree in order that I may drink of its water and take shelter in its shade and I shall not ask Thee for anything else. He (Allah) would say: O son of Adam, if I bring you near it you may ask me for something else. He would promise Him that he would not ask for anything else. His Lord will excuse him because He sees something he cannot help desiring. So He would bring him near it and he would enjoy its shade and drink its water.

Then a tree would be raised for him at the gate of Paradise, more beautiful than the first two. He would say: O my Lord! Bring me near this (tree) so that I may enjoy its shade and drink from its water. I shall not ask Thee for anything else. He (Allah) would say: O son of Adam! Did you not promise Me that you would not ask Me for anything else? He would say: Yes my Lord, but I shall not ask Thee for anything else. His Lord would excuse him for He sees something the temptation of which he could not resist.

He (Allah) would bring him near it, and when He brings him near it he would hear the voices of the inhabitants of the Paradise. He would say: O my Lord! Admit me to it. He (Allah) would say: O son of Adam, what will bring an end to your requests to Me? Will it please you if I give you the whole world and a similar one with it? He will say: O my Lord! Art Thou mocking at me, though Thou art the Lord of the worlds?

Ibn Mas'ud laughed and asked (the hearers): Why don't you ask me what I am laughing at. They (then) said: Why do you laugh? He said: It is in this way that the Messenger of Allah (peace_be_upon_him) laughed. They (the companions of the Holy Prophet) asked: Why do you laugh, Messenger of Allah? He said: On account of the laugh of the Lord of the universe, when he (the desirer of Paradise) said: Art Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at you, but I have the power to do whatever I wish.
[Sahih Muslim, Vol. 1, #359, 361]

The views of Ibn Hazm on Love - from the book "The Dove of Wisdom"

He has a philosophy about love, he believes that souls are scattered in the air and when they meet, they feel love.

The theory of love is based on similar characteristics. Al hubbil hudri (the love that is humble and not lustful).

The first part is jesting and the last part is right earnestness.

Love is neither disapproved by Religion nor prohibited by law for every heart is in God’s hands

Love is not about physical attraction but it starts with it. Love just happens; it is natural.

The noble love – passions of heart with righteousness and piety

Nature of love – conjunction between scattered parts of souls that have met in universe

Loves is based on assimilations and similarity in characteristics

Physical attraction not very important, but it is what leads love

Try to find natural attributes that you both share

He takes the literal meaning of things…..In this book he was looking for noble love not lustful love

Love is halal, for every heart is in Allah’s hands

Love is a sickness, ailment; its remedy depends on the degree of their love


Ibn Hazm says that love is natural, but can Allah test us with this?

Yes, Allah always tests us to see our obedience in him

Does Ibn Hazm agree with “opposites attract”?

Yes, these characteristics are like having similarities in love.


In conclusion, you will not find two people in love unless there are some similarities. Humans are born perfect and you are attracted to the perfection of the person

Beautiful Cursed Women

Asalamu alaykum warahmatuallahi Wabarakatu

On the authority of ‘Abdullâh Ibn Mas’ûd – Allâh be pleased with him, who said; “May Allâh curse those women who tattoo or seek to be tattooed, those women who remove facial hair or seek it to be removed and those women who put gaps between their teeth for beautification; those who seek to change Allâh’s creation.“

This reached a woman from Banî Asad who was called Umm Ya’qûb and who used to read the Qur`ân. She came to [Ibn Mas’ûd] and said, “What is this I hear from you, that you curse women who tattoo or seek to get tattooed, and those who remove facial hair and those who put gaps between their teeth for beauty, those who change Allâh’s creation?”

‘Abdullâh [Ibn Mas’ûd] replied, “And why should I not curse those whom Allâh’s Messenger has cursed and those who are mentioned in Allâh’s Book?”

She said, “I have read [the Qur`ân] from cover to cover and I have not seen it mentioned.”

He replied, “If you had really read it [carefully] you would have found it; Allâh the Mighty and Sublime said:

And whatever the Messenger gives you, take it; and whatever he forbids you, shun it. [Al-Hashr (59):7]“

The woman then said, “Well I have just seen some of this on your own wife.”

He said, “Go and see her.”

So she went to the wife of ‘Abdullâh but didn’t see anything. She returned to him and said, “I don’t see anything.”

He said, “Well, if any of those practices had been done I would not be with her any more.”

[Al-Bukhaari and Muslim. This translation is from the version in Muslim]

Points to note

* The teachings of Allâh’s Messenger have the same legal weight as teachings in the Qur`ân because the Qur`ân commands us to take everything the Messenger teaches us, even if it is not specifically mentioned in the Qur`ân. This refutes the claim of heretics who say we only need to follow the Qur`ân
* It can even be said that a ruling given by Allâh’s Messenger is in the Qur`ân based on the verse quoted
* Tattooing, removal of facial hair – including the plucking of eyebrows – and making gaps between the teeth for beautification are strictly forbidden in Islâm and are regarded as major sins. In another narration, hair extensions have also been mentioned
* Exceptions have been made by scholars in cases where a woman suffers a condition that causes her to grow a full beard, or where filing of teeth and widening spaces are needed for medical reasons
* Being cursed (al-la’nah) means to be removed from Allâh’s mercy; this goes to prove that these practices are major sins
* People should ask Allâh to curse those whom Allâh’s Messenger has asked to be cursed
* Women can ask male scholars about matters of religion and can converse with them for the purpose of understanding knowledge and legal rulings
* Wives who remain disobedient to Allâh should be divorced
* A person who helps another to sin is regarded as a participant in that sin

These points have been summarized from Ibn Hajr, Fath Al-Bârî and Al-Nawawî, Sharh Sahîh Muslim.

Benefit: The Jilbaab

Benefit: The Jilbaab is Worn from the Head, And the Impermissibility of the Shoulder �?Abaaya

Friday, 28 May 2010

In the Name of Allaah, Ar-Rahmaan, Ar-Raheem... Question posed to Shaykh 'Ubayd al-Jaabiree [Q]: Is it permissible for a woman to disobey her parents if they command her not to wear the 'abaaya? [A]: It seems to be apparent that you, O my daughter, are from the khalaeej (the Gulf States) if in fact you are not from Saudi Arabia. It is obligatory upon the Muslim woman to wear the jilbaab. The jilbaab is an outer covering that conceals the beauty of a woman and her clothing; it covers her body from head to toe. This means that it covers the entire body. As for the 'abaaya that is most popular in the Gulf States, then it has taken the place of the jilbaab. I say that if in your area the jilbaab is predominately worn by the people, then do not wear the 'abaaya. However, if in your area or country the people predominately wear the 'abaaya then do not obey your parents (i.e. wear the jilbaab not the 'abayaa) as there is no obedience to the creation when it involves disobedience to the creator. At this point I would like to clarify that the 'abaaya of the woman is be worn upon the head, and for her to wear it upon the shoulders is an error, even if some of the people of knowledge have given verdicts that the 'abaaya can be worn on the shoulders. Verily, those who have given the verdict (stating) that a woman can wear the 'abayaa on the shoulders have only done so because they were unaware that the 'abayaahas taken the place of the jilbaab; and the jilbaab is worn from the head. Understand this, may Allaah bless you. ---------------------------- http://www.en.miraath.net/content/parents-order-their-daughter-remove-her-�?abaya Translated by Anwar Ibn �?Arif

Last Updated ( Sunday, 30 May 2010 )

was-salaamu 'alaykum wa rahmatullaah

Signs of the Servants Love of Allah

Shaykh ul Islam, Ahmad ibn Abdul Halim ibn Taymiyah (Rahimahullah) mentions in his monumental

book: “Al Qaa’idah tu Fil Mahabbah” (“Principle of Love of Allah”)

Chapter: Signs of the Servants Love of Allah.

1. Love of Death:

The slave loves to meet Allah and has an ardent desire to look at Him Subhannahu wa Ta’ala. It can not be imagined that the heart can love Allah except that it desires to meet Him and to see Him. An ardent desire to meet Allah is a high and elevated station that emerges from a strong love of Allah Azza wa Jal and the Prophet (Sallahu alaihi wa salam) use to supplicate for this station,

“O Allah I ask you for a desire to meet you” (Hadeeth found in Nasaa’i)

What is being requested here is an ardent desire to meet Allah, which emerges from absolute sincere love of Allah. Many of the Salaf us Salih (i.e. Righteous Predecessors) used to wish for death out of a strong desire to meet Allah.

Abu Ad Darda’a (Radiyallahu anhu) used to say:

“I love death, desiring the meeting with my Lord. I love poverty, humbling myself to my Lord. And I love sickness in order that my sins might be expiated.”

Abu Utbah Al Khowlaani (Rahimahullah) said:

“Your brothers (i.e. the salaf) used to love to meet Allah more than honey” (which was something dear and beloved to the Arabs)

Thun Nun (Rahimahullah) said:

“A desire to meet Allah is the highest level one can attain in his love of Allah. When the slave reaches this level, he considers the approach of death to be too slow because of his longing to meet Allah and to see Him, for indeed your delight with something follows your love of it.

On the authority of Muslim Ibn Yasaar (Rahimahullah), who said:

“Those who find pleasure, don’t find delight in anything like the happiness they find in seclusion and secrecy with Allah.”

&Fudhayl Ibnul Iyaadh (Rahimahullah) said:

“Tuba (i.e. a tree in paradise or success) is for the one who isolates himself from the people while making Allah his intimate companion.”

&Thun Nun (Rahimahullah) also said:

“Indeed from the signs that one loves Allah is his abandonment of anything that distances him from Allah, until he preoccupies himself totally with Allah alone.”

He also said:

“Indeed from the signs of those who truly love Allah is that they don’t find intimacy with anyone other than Allah and they don’t seek shelter with anyone other than Him.”

Then he said:

“When the love of Allah settles in the heart there is a level of intimacy between the slave and Allah, due to the fact that Allah means more to him than anything.”

2. Intimacy with Allah while isolating himself from others:

This includes having a covert discourse with Him as well as recitation of His Book. Thus the slave is assiduous in performing Tahajud (i.e. night prayer) and takes advantage of the tranquility and stillness of the night as well as the purity of time that comes with separation from the rudimentary obstacles and hindrances of everyday life. The lowest level of love is to find delight in the one you love while in seclusion with Him.

So, whoever considers sleep and talking business to be more pleasurable to him than seclusion with Allah, then how could his claim to love Allah be authentic?!

Ibrahim Ibn Adhan (Rahimahullah) said:

“The highest level of loving Allah is to cut yourself off from everything that will distance you from Him, all for the sake of your Lord, to seek intimacy with Him with your heart, intellect and the rest of your limbs. Make your love of Him firm in your heart so that you give nothing precedence over it. If you are fortunate enough to reach this point, then it won’t matter to you if you were on land or at sea or in ease or difficulty!‘

3. Busying oneself with the worship of Allah:

Having a demure love for being obedient to Him and seeking a closeness to Him while distancing himself from other than Him. If the love of Allah is sincere, then it would necessitate a love of obedience to Him and exemplifying His orders, while hating disobedience to Him and avoiding it at all costs. As for the one whom Allah loves, He will bestow on him gentleness like that of the ocean and humility like that of the earth.

Ahmad Ibn Abi Al-Hawari (Rahimahullah) said:

“The sign that the slave loves Allah is to love obedience to Allah.”

Thun Nun (Rahimahullah) said:

“From the signs of the slave’s love of Allah is to abandon everything and anyone that distracts him from Allah until all of his attention is for Allah alone.”

Muhammad Ibn Sa’eed Al Khawarazmi (Rahimahullah) said: Thun Nun Al Masri said when he was asked about the love of Allah:

“To love Allah means to love what Allah loves and hate what Allah hates, to perform good deeds for the sake of Allah and to avoid anything/anyone that diverts your attention from Allah, to speak the truth and not fear the criticism of those who find fault. Having love and sympathy for the believers and hatred and animosity for the disbelievers while following the Sunnah of the Messenger of Allah (Sallahu alaihi wa salam).”

Abu Yazeed (Rahimahullah) was asked about the signs of the one who loves Allah, so he said:

“Whoever loves Allah, then he finds himself preoccupied with the worship of Allah, prostrating and bowing and if he doesn’t have the ability to do so, he suffices himself with remembering Allah with his tongue along with praising Him. And if he doesn’t have the ability to do this, he remembers Him in his heart and contemplates about His magnificence. The one whom Allah loves, He gives him gentleness like that of the ocean and compassion like that of the sun when it sets and humility like the earth.”

4. Remembering Him much:

He becomes passionately attached to the remembrance of Allah. His tongue never becomes enfeeble of it nor does his heart become void of it. Indeed he who loves something constantly remembers it and when he remembers that thing he becomes attached to it.

Ibrahim Ibn Adhan (Rahimahullah) said:

“The highest level of love of Allah is that the remembrance of Allah is to him sweeter then honey and more refreshing and tastier then pure fresh water when thirsty on a hot day.”

Ibrahim Ibn Ali (Rahimahullah) said:

“It is embarrassing to know Allah and then not to love Him! And it is equally embarrassing to love Him and then not to remember Him! To remember Him then fail to taste the sweetness that comes as a result of remembering Him! It is also embarrassing that you taste the sweetness of His remembrance however that sweetness doesn’t distract you away from other than Him!

5. To love His speech:

If you want to know what your heart contains of love of Allah, then look at the love of the Qur’an in your heart. It is well known that if you love someone, his speech is the most beloved thing to you.

Abdullah Ibn Mas’ud (Radiyallahu anhu) said:

“If someone wants to know whether he loves Allah then let him consider his relationship with the Qur’an. For whosoever loves the Quran indeed loves Allah.

Urwan Al-Ba’riqi (Rahimahullah) said:

“Loving Allah is loving the Qur’an and loving the Messenger of Allah (Sallahu alaihi wa salam) is acting upon his Sunnah.”

6. Humbling yourself to Him:

In reference to this Al Fadhl Ar Raqaashi (Rahimahullah) said:

“By Allah! If all of the pleasures of this dunya (i.e. this world) were gathered together, to all of the devoted worshipers of Allah, humbling themselves to Allah in obedience would be more delightful to them! (i.e. than the all of the pleasures of this world”

Thun Nun (Rahimahullah) said:

“Every obedient slave of Allah seeks intimacy with Him and every disobedient slave of Allah seeks separation from Him. Everyone who loves Allah is humble to Him and everyone who fears Him flees from the things that bring about His punishment. Everyone who hopes for the mercy of Allah seeks His pleasure and reward. Everyone who is obedient to Allah makes himself content with what Allah has given him and suffices himself with obedience to Him from disobedience of Him.

Bisr (Rahimahullah) used to say in his dua’a (i.e. supplication) to Allah:

“O Allah! Indeed You know that ignominy is more beloved to me then prestige!”

And Yusuf Ibn Hussein (Rahimahullah) said:

“The case of those who love Allah is that they find contentment in ignominy in their love of Allah.

7. Being pleased with His decree:

Also being pleased with what he is afflicted with in the path of his beloved (i.e. Allah), instead he doesn’t even consider it! This is primarily due to the fact that he knows this is what his beloved (i.e. Allah) intended. So it becomes the most adored thing to him due to the fact that it encompasses the pleasure of his beloved, even if it includes obliteration of his own self!

Fudhayl Ibn ul Iyaadh (Rahimahullah) said:

“The status of being pleased with Allah is the rank of those who are close to Him, there being nothing between them and Him except rest, provision and gardens of delight.”

A man asked Fudhayl Ibn ul Iyaadh (Rahimahullah):

“When has a man reached the pinnacle in his love of Allah?

So he (Rahimahullah) said to him:

“When you see his giving to you and withholding from you to be for the same reason (i.e. for the sake of Allah and not for personal reasons), then he has reached the pinnacle in his love of Allah.

Thun Nun (Rahimahullah) said

“Three things are from the signs of Mahabbah (i.e. love of Allah): Being pleased with the things that you dislike (i.e. from the things that were decreed by Allah) having a good opinion of Allah (e.g. in that He will reward you for the efforts you have put forth) and to consider those things Allah has forbidden to be beneficial (i.e. it is a benefit for you that they are prohibited).”

Abdul Wahid Ibn Zaid (Rahimahullah) said:

“I don’t give any deed precedence over patience except being pleased with Allah, and I don’t know a level higher and more noble than being pleased with Allah, which is the axis of Mahabbah (i.e. love of Allah).

8. Simplifying the obligations of Allah:

Being patient with them while hastening to do righteous actions.

Al Hulaymi (Rahimahullah) said:

“Indeed the one who loves Allah does not consider the afflictions He has decreed for him to be an act of evil done to him and he doesn’t consider the acts of Ibaadah (i.e. worship) and the responsibilities prescribed for him to be difficult and burdensome.”

So from the signs of the slave’s love of Allah is his hastening to be obedient to Him and not considering the acts of obedience and responsibilities to be burdensome and difficult, because the one whose heart is filled with love of Allah loves what Allah loves, even if it is difficult upon him and finds some complexity in it.

Just as it is said: “Love changes those things which are normally difficult into ease!”

And some of the Salaf (i.e. Pious Predecessors) used to say when they were sick:

“What is most beloved to me is that which is most beloved to Him (i.e. Allah)!”

They would also say:

“Whoever attends to the one he loves, finds pleasure in the difficulties that he encounters in his service of him!

And some of them used to say:

“The heart that loves Allah, loves to exhaust itself for Him.”

And others even went so far to say that they found a sweetness in the punishment of Allah!

9. To love whom He loves:

The slave gives precedence to that which Allah loves over what he, himself loves, both explicitly and secretly. He avoids following his desires as well as those things that causes indolence. He is continuously persistent in obedience to Allah seeking a closeness to Him with the Nawaafil (i.e. supererogatory). The heart is not filled with anything like the love of Allah coupled with magnification and extolment of Him. These are some of the most excellent gifts that Allah can bestow upon His slave and this is the bounty of Allah that He gives to whomever He pleases.

Thun Nun (Rahimahullah) was asked about Mahabbah (i.e. love of Allah) and he said:

“To love what Allah loves and to hate what Allah hates and to do acts of good for the sake of Allah and to avoid everything that busies you from the remembrance of Allah and not to fear, in the cause of Allah, the criticism of those who find fault.”

Abu Hussein Ibn Malik as Soofi (Rahimahullah) was asked: What are the signs of Mahabbah (i.e. love of Allah)?

He said:“To abandon what you love for the one you love (i.e. Allah)!”

&Bishr ibn Sirri (Rahimahullah) said:

“It is not from the signs of love (i.e. of Allah) that you love what your beloved (i.e. Allah) hates!”

Ruwaym (Rahimahullah) said: “Mahabbah (i.e. true love of Allah) is to agree with the one you love in all situations!”

10. Working diligently to achieve His pleasure:

The objective of loving Allah is that He is pleased with you. Have you ever seen someone love someone except he strives to obtain his pleasure?

11. Fear of Him and weeping over his sins:

Fear of Allah is from the most intrinsic signs to show the slave’s true love of Allah.

Abu Uthman (Rahimahullah) said:

“Depending on the degree of happiness with Allah that reaches the heart of the slave will determine how much he desires to meet Allah and depending on the degree of his desire to meet Allah, will he will fear being distant from Allah and the abandonment of Allah.”

Fudhayl Ibn ul Iyaadh (Rahimahullah) said:

“Tuba’ (i.e. a tree in paradise or success) is for the one who isolates himself from the people, seeks intimacy with his Lord and weeps over his sins.”

12. Avoiding Shahawaat (i.e. lowly desires and pleasures) and abstinence from the dunya:

As well as finding pleasure and sweetness in drawing near to Him. This is a direct result of the diligence the slave exercises in seeking the pleasure of Allah. It was said to Thun Nun:

“When does the slave become intimate with his Lord?”

He said:

“When he fears Allah, then he has become intimate with Him! Don’t you know that he who is continuous in committing sin will be far removed from the door of his beloved (i.e. Allah)”

________________________________________

"If we truly understood our connection with Allaah, our hearts would break & we would say: O Allaah! I have divorced this life & I am all Yours." [Sufyaan Ath-Thawri-rahmatulLahi 'alayh]

The Believers, men and women, are protectors one of another... [9:71]

Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Kareem (generous provision i.e.Paradise).

Surah An-Noor (The Light)
Ayat 2

"And be greatful to Allah,and do not let the worldly life deceive you"

Asalamu Alaykum Warahmatuallahi Wabarakatu

Praise be to Allah

The Messenger of Allah (sallallahu `alayhi wa sallam) said,

“Whoever wakes up with good health, safety and he has with him food for the day, then it is as if the world has been gathered for him. O Ibn Ju’shum, what suffices you of it is that which prevents your hunger and that which conceals you; whether that’s a garment which you can wear or an animal which you can ride upon, then indeed, how fine that would be! (It is) half a bread and some running water, and you shall be called to account for whatever lies above the Izar (lower garment).”

[Majma' al-Zawa'id 10/292, Mawarid al-Dham'an 2503]

Abu Hatim said: ‘The intelligent person must never be deluded by this world and its dazzles, its beauty and splendors, such that he occupies himself with it as opposed to occupying himself with the eternal Hereafter and the everlasting delight (of Paradise). Rather, he should place the world where Allah has placed it because its end will no doubt perish. Its civilizations shall become ruins, its inhabitants shall die, its magnificence will depart and its greenery will be destroyed. There will remain no arrogant leader in command and no poor and humiliated one, except that the glass of death shall pass over them. Then they will depart to the dust where they will become worn out until they return to what they were in the beginning; ruins (i.e. dust). Then the Knower of the Unseen (Allah) shall inherit the earth and all that is upon it. Thus the intelligent one never places his reliance on a home of this description and he cannot find tranquility in a world like this – for indeed what lies in store for him is that which no eye has seen, no ear has heard and has never occurred to the human mind. So he holds back by abandoning this small and diminutive world and instead takes pleasure in that superior and abundant world.'

Ten Things You Will Never Benefit From

Praise Be To Allah

Filed under: Imaan, ibn al Qayyim — al Ghurabaa

Ten Things You Will Never Benefit From
Imaam Ibn ul Qayyim

There are ten things you will never find benefit in:

The First: Knowledge which is void of action.

The Second: Actions which are void of sincerity to Allah, and void of exemplification of the Sunnah. (Note: These two conditions constitute the act being accepted by Allah i.e. Ikhlaas and Ittiba`a)

The Third: Wealth which is not spent in the way of Allah, so the one who exhausted all of his energy amassing it will not benefit from it in this life, nor will he see the fruits of it in the hereafter.

The Fourth: A heart which is void of the love of Allah and the ardent desire to meet him.

The Fifth: A body which is void of obedience to Allah.

The Sixth: A love for other than Allah which is void of any boundaries. (i.e. unconditional)

The Seventh: Time which is void of benefit and the individual does not take advantage of it to do actions which would bring him closer to Allah.

The Eighth: A thought which goes through the individuals mind and will bring him no benefit.

The Ninth: Doing a favor for someone who, that favor will not bring him closer to Allah nor will it benefit him in the affairs of his livelihood.

The Tenth: Fear and hope of someone whose forelock is in the hands of Allah, like a captive in the company of his master, who can bring no benefit or harm to himself or others, nor can he give life to the dead nor does he have any power over resurrection.

The worse and most detrimental of these ten is two:

1) The Heart

2) The Time

Firstly the heart, because it`s corruption stems from giving precedence to this transient life over the hereafter, and time because it makes the individual feel like he will live forever (which enables him to be even more negligent about his obligation to Allah)

The most amazing thing is when someone is presented with a situation and he turns all of his attention towards Allah to fulfill his needs, and never takes the time to ask Allah for the remedy he is need of to bring his heart back to life from the death of ignorance and negligence, and the cure he is in dire need of for his disease of Shahawaat (following his lowly desires) and Shubuhaat (doubts and misconceptions). Indeed if the heart dies, he will never be conscious of the sins which he commits and his disobedience to Allah.