The following transcript has been generated using AI, and may contain some errors that we have missed.

Every Sin Has a Cure

The Illness & the Cure Series — Shaykh Ammar Alshukry

As-salāmu ʿalaykum wa raḥmatullāhi wa barakātuh.

I’m Ammar Alshukry, and I’m excited to be doing this series, in shāʾ Allāh taʿālā, in partnership with MuslimMatters, based on the incredible book by Ibn al-Qayyim: Ad-Dāʾ wa ad-Dawāʾ (The Illness and the Cure).

This is a book that scholars have long encouraged young people to read. They said that it is from the good fortune of a young person to benefit from it. Al-ḥamdu lillāh, I previously taught it as an AlMaghrib seminar called The Venom and the Serum, and I’m happy to reformat it for the MuslimMatters audience. What we’ll be doing is presenting summaries of some of the major chapters of the book.

The Question That Began the Book

The book begins with a question posed to Ibn al-Qayyim. I’ll paraphrase it:

What do the scholars of the religion say about a man who has been afflicted by a sin that he cannot leave, and he fears it will ruin his worldly life and his Hereafter? He has tried to repel it by every means, but it only grows stronger. What is the path to removing it? What is the means of escape? May Allāh have mercy on whoever helps an afflicted person.

You can see that the questioner asks with humility, includes duʿāʾ for the scholar, and references the ḥadīth:

“Allāh aids the servant so long as the servant aids his brother.”

This teaches us an etiquette of seeking knowledge: be gentle, respectful, and sincere when asking.

Ibn al-Qayyim responded not with a short answer — but with an entire book. That shows the depth of care scholars had for those seeking guidance.

The Core Issue: Struggling With Desire

From the wording of the question, Ibn al-Qayyim understood that the person was struggling with lust (shahwah). Some scholars even inferred he may have been referring to same-sex desire.

This is why scholars say the book is especially valuable for young people — because desires often accompany youth.

The Prophet ﷺ said:

“Allāh is amazed at a young person who has no ṣabwah (inclination toward desires).”

Passion and desire are natural, but they must be guided.

Chapter One: Inspiring Hope

Ibn al-Qayyim begins with hope.

He reminds us that every illness has a cure, including spiritual illnesses.

The Prophet ﷺ said:

“For every disease, Allāh has created a cure.”
“O servants of Allāh, seek treatment.”

Spiritual diseases deserve even more attention than physical ones.

The First Cure: The Qurʾān

Allāh says in Sūrat Yūnus:

“O mankind, there has come to you an admonition from your Lord, and a healing (shifāʾ) for what is in the hearts.”

The Qurʾān is described as shifāʾ — a source of healing.

The Second Cure: Duʿāʾ (Supplication)

Duʿāʾ is one of the most effective means of securing good and repelling harm.

But people often ask:
“I’ve made duʿāʾ — why hasn’t it been answered?”

Ibn al-Qayyim explains two main reasons:

1. Weakness in the Duʿāʾ Itself

The issue may be a lack of certainty (yaqīn) or focus.

He compares duʿāʾ to a sword:
A sword is only as effective as the person wielding it. If someone is unskilled, the problem is not the sword — but the user.

2. Impediments Blocking Acceptance

The Prophet ﷺ described a traveler raising his hands in duʿāʾ, yet:

• His food was ḥarām
• His drink was ḥarām
• His nourishment was ḥarām

So how could his duʿāʾ be accepted?

Spiritual nourishment matters.

Abū Dharr رضي الله عنه said:

“The amount of duʿāʾ needed alongside righteousness is like the amount of salt needed for food.”

When a person is upright, even a small duʿāʾ can be powerful.

Duʿāʾ and Qadr (Divine Decree)

A common confusion is:

“If everything is written, why make duʿāʾ?”

Ibn al-Qayyim explains that Allāh wrote both the outcome and the means.

• If success is written for you, striving is also written.
• If strength is written, training is written.
• If relief is written, duʿāʾ is written.

We constantly try to repel one destiny with another — ignorance with education, poverty with effort. Duʿāʾ is simply another means.

The correct understanding is that duʿāʾ itself is part of qadr and can change outcomes by Allāh’s permission.

“Duʿāʾ Is Action”

Shaykh Muḥammad al-Sharīf رحمه الله once said that the key to his success was duʿāʾ.

When asked, “What comes after duʿāʾ — action?” he replied:

“Duʿāʾ is action.”

Think about the things you want.
In the past seven days, how often have you sincerely asked Allāh for them?

Many people claim to make duʿāʾ, but often it is distracted and unfocused. The Prophet ﷺ said that Allāh does not respond to a heedless heart (qalb ghāfil).

Etiquettes of Powerful Duʿāʾ

Ibn al-Qayyim lists several keys:

• A present and attentive heart

• The last third of the night

• Between the adhān and iqāmah

• After obligatory prayers

He summarizes the etiquette poetically:

• Still your heart before the King of kings
• Begin with praise and ṣalawāt upon the Prophet ﷺ
• Face the qiblah with humility
• Seek forgiveness before asking
• Raise your hands
• Ask persistently — do not despair at delay
• Combine hope and fear
• Give charity before making duʿāʾ when possible
• Invoke Allāh by His beautiful Names

A duʿāʾ made with these elements is rarely rejected.

In shāʾ Allāh taʿālā, in the next session we will discuss the belittling of sins — how even small sins can accumulate and harm the heart.

Jazākum Allāhu khayran for joining us on this journey.

Related:

[Podcast] Vulnerable Sinners vs Arrogant Saints | Sh. Abdullah Ayaz Mullanee