Abdur Rahman ibn Yusuf Mangera – The Heart of the Quran- An Enlightening Commentary Tafsir of Surah Yasin Part 2
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Alhamdulillah,
After the first verses of
Surat Yaseen, where Allah
shows to the prophet
what kind of people,
going to
be benefiting from his message.
And others who will not benefit
and he gave a reason of why they
wouldn't benefit.
Which gave us an understanding that naseeh
and warnings from Allah Subhanahu wa Ta'ala,
they help.
Because the warnings from Allah Subhanahu Wa Ta'ala
come
about
the same or similar things,
but in different ways.
So if somebody doesn't understand it in one
way and it doesn't reach their heart, the
first time it may reach their ears,
but it won't get into their hearts.
The second time
it may reach closer. It may open the
door
a bit more.
And eventually insha Allah it will reach their
heart. So there's a benefit of that as
we understand. And one of the reasons why
some of these people could not benefit is
because they had become very hardened in their
kufr.
Because they hadn't been warned before.
They'd never had a moment to soften their
hearts. That's why
the hadith scholars,
the hadith
compilers, collectors,
Imam Bukhari.
People like Imam Bukhari and others.
When they
They have a chapter in their books that
is called Kitabur Reqaq.
Reqaq
from rikqa.
Riqa means softness.
These are the softening,
the hadith that soften the heart. Very important.
Much of the Quran is like that, to
soften the heart.
So we move on today, Allah Subhanahu Wa
Ta'ala says after that, just to
after
mentioning
the kind of people he says,
That we are
surely we give a new life to the
dead.
So it doesn't matter if you've got a
dead heart
or if this is talking about the things
that we can understand to be dead, dead
land. Suddenly it's developed.
There was nothing there 10 years ago and
now it's all developed, bustling with activity.
Allah Subhanahu Wa Ta'ala gives it life.
Likewise,
we see human beings, people born every day.
So Allah Subhanahu Wa Ta'ala is saying,
And that refers to
that everything
that comes into this world has a beginning
and an end.
Has
a predestined,
a predestined
plan
and scope
beyond which it cannot go. It has to
follow that
predestined way, which is the knowledge of Allah
Subhanahu wa ta'ala. That Allah knows what these
things will do. And the main thing about
it is that Allah Subhanahu wa ta'ala not
only knows from before in his knowledge, but
after it's happened, it's also then recorded in
a book
and recorded in
people's
book of deeds.
And that's why Allah subhanahu wa ta'ala says
here, we give
Surely we give a new life to the
dead.
And we are recording whatever deeds they send
before them.
That whatever they send forward.
And whatever effects they leave behind.
Whatever effects they leave behind, everything is fully
computed by us
in a manifest book of a record.
So that's what Allah Subhanahu Wa Ta'ala is
saying.
So
we will give life to the dead both
in this world and also after you die,
we will give you life. So you will
be resurrected. There is another life to stand
up to. That's the first thing that's explained
there.
What is this next life for? That the
next life is where you will look back
and everything that you have done
or didn't do will be accounted for.
And then you will be
recompensed
accordingly.
You will be rewarded
or punished accordingly.
Very interesting.
We
write what they send forward
or what they have sent forward. That's a
verb. We what they have sent forward.
That's a noun.
Means, when you go to visit ancient ruins
or some ancient architecture
or an ancient building that's an a thar.
Remnants,
things
of reminder and memory, an a thar, an
effect that someone has left behind.
That's what you call a thar.
So they Athar, Imam Tabari says,
we will write down whatever they've done in
this world of good and bad that they've
sent to be recorded in the hereafter or
to plant for the hereafter.
Says your Jannah
is a field
and its plantation
is Tasbeeh.
SubhanAllah, alhamdulillah, La ilaha illallah. That's the Tasbeeh
that's sending forward
Now
work
on
it.
If
you
want
to
take
this
literally,
also
refers
to
footsteps.
As the prophet sallallahu alaihi wasallam said,
you see the Banu Salamah,
they used to live at a distance from
the center of Madinah Munawwara. They used to
live on the outlying areas.
And they used to want They used to
come for the prayer. They used to obviously
have to walk a lot.
So they thought, you know, why don't we
move closer to the masjid
so we don't have to walk that much.
So they came and made mashura.
They came and consulted with the prophet sallallahu
alaihi wasallam that this is what we're intending
to do.
Now remember people didn't move around that much
in those days. It was a big deal
for people to move around because it's not
like nowadays.
You know, those days you were established in
a village, you were there for 100 of
years. That was your ancestors land. That was
where you were. That's where you were.
So they wanted to come closer to the
Masjid. There was an area but the prophet
sallallahu alaihi wa sallam when he found out
he said, Yeah,
but You Bani Salama. Oh,
tribe of Salama.
Diarukum
Tuktab Atharukum.
Diarukum
Tuktab Atharukum.
If you understand Arabic that's a very very,
short sentence but with a lot of meaning.
Diarukum which means stay in your place.
Your place, your place, your
footsteps will be recorded.
Your miles will be recorded,
you know, in our current situation. That's that's
what it is. So if you're coming from
far to the masjid to pray and somebody
else is coming from closer, you've got that
additional advantage.
That one more thing you'll get is the
extra footsteps that you take.
Subhanallah. Then you know what they said? They
said,
It would not have made us more happy
if we had moved.
What the prophet
said about us
and how our footsteps will now be recorded,
that made us even more happier
than if you had moved closer and it'd
been easier.
So over their physical ease they took, mashallah,
this glad tidings that they got. This good
news of extra reward for them.
Should you move further away from the masjid?
So you get extra rewards? I don't think
so.
That's not an objective.
This is just to give those who are
further away a bit more. But
going further away, there's no point.
That's why in the early days when
Makkah, Mukarama had just very few close but
very expensive hotels.
Now
that's the norm, I think. It's become a
very expensive thing.
But one of the shuksha, Mufti Rashid Ahmad
Laudiani, his name was, from those days or
20 years ago, 20, 30 years ago he
would rent, he would hire, he would book
in the closest, even if it's expensive hotel.
He says the reason is that I don't
have to go through a market.
I don't have
to worry about dealing with it. I just
go into my hotel.
He only booked it for its closeness,
Not for the lobby
and the extra blankets
and the nice food and the TV sets
and the flat screens. And it wasn't for
that. Just so it's close. You get out,
go into the Haram and spend time. When
you come back, you go in then. That's
it.
So your 100% of your time, as much
as your time is spent doing that.
So that's aathar. So this is an example
that your aathar will be written.
They're all written, everything you've left behind including
your footsteps to the masjid is written.
If our footsteps to the masjid is written,
if we're gonna be rewarded for it that
means it's being counted.
That means it's being enumerated.
What about everything
else that we do then?
Then
Everything we are recording
and computing
in a
manifest book of records.
In a clear book of records,
which doesn't
lie, doesn't
convolute
the message,
doesn't confuse the message. It's clear, this is
how it is. It's well laid out.
As Allah Subhanahu Wa Taala says in a
plain,
When we call on to people with their
imam,
the imam here refers to their book of
deeds because it will be in front of
them.
Others say that this is not your own
book of deeds, this is referring to the
divine tablet in which everything is written. Allah
knows best. Either way it's a it's proof
that the main point here is that everything
is being recorded.
Now to give them an understanding,
Allah subhanahu wa ta'ala always uses stories.
And stories are very effective.
Stories are very effective because what they do
for us is that they tell you about
somebody else
going through a certain
situation
or an experience. And then whether they benefited
from that experience or they were harmed by
that experience.
We're supposed to look at that and benefit
from it and humans really take to stories.
Allah Subhanahu Wa Ta'ala uses them often. But
the thing is with Allah Subhanahu Wa Ta'ala,
he will not waste time with petty details.
He'll get to the core of the issue
and he will give you just the relevant
details, sufficient for us to take a lesson
from. To make that story unique and universal.
So that you don't think it's just about
one area.
So although I've already told you before that
this story that's mentioned is about a place
called Antioch or Antakya.
But nowhere in the Quran is that mentioned.
Because the purpose of it is it doesn't
matter where it happened.
The fact that you know it happened.
And this was the result and you can
draw parallels
that what they were doing and what are
you doing the same thing. And if you're
doing the same thing, then this is what
may happen to you as well. So Allah
subhanahu wa ta'ala then to make them easy
to put things in perspective, if they haven't
understood through the normal exhortation, then He gives
them a story. Wadriblahum, in fact the prophet
has addressed, is commanded that you tell them
the story. Wadriblahum
methadhan. Give them an example. Strike for them
an example.
Ashab Al Qariyah.
The people of that vicinity, of that area,
of that city.
So remind your people, just remind you because
they probably heard this story before.
They probably heard some aspects of this story.
Some corrupt version of that story maybe. So
they had some idea of it, but it's
just to remind them look aren't you like
this?
So go and tell them, O Muhammad your
people meaning
that
the people of Antakya,
which was a very unusual story. It's a
very unique story and it's something which is
very baffling that anybody who looks at that
will sympathize with the messengers that were sent
there. Because the people were in total wrong
the way they treated their messengers.
So even the Kufar of Quraysh would be
expected to sympathize with that. But the ajeeb
thing is that we can sympathize with somebody
else,
but we can't see it for ourselves.
Human is ajeeb, isn't he?
The human, the insan is ajeeb. It's strange.
When we look at somebody else's story, we
can say, look how bad they are. But
if we do the same thing ourselves, we
can justify for ourselves that we're doing it.
And we're not really wrong because we we
have a reason for why we're doing it.
Don't you think those people there at that
time also had reasons that they thought was
correct?
But it's not about what they thought, it's
about what the reality was.
You know a simple example is that in
this country normally the doors of the trains
are closed.
But if you go to many of these,
like in Morocco, in India, you can open
the doors while a train is traveling fast,
and see the ground just
going by.
Now if some strange person thinks that that
is my porch outside, I'm in the doorway
of my house, and if I step outside
onto that one step, I'll the next step
will be onto my front yard.
That's his thinking. Reality is different.
If a person does that what's gonna happen
to them? So it's a similar kind of
thing.
You know justification.
And now yes, this is an extreme example
I'm giving over a person, you know with
a train. That's an extreme example.
But if you That's a very physical example.
But look at this from a very ideological
example. This is the exact same kind of
parallel from an ideological perspective.
That from an ideological way they are mushrikeen.
Literally what they are doing is they are
jumping out on that. They are committing suicide.
They're committing worse than suicide.
If somebody flings himself outside, it's only for
this world. There's another life to come.
And if he's a believer, he'll become a
he'll be given paradise eventually.
Notwithstanding the suicidal aspect of it.
But
if you're mushrikeen and you've taken that step
then there is a there's kufr,
there's jahannam forever.
So the example isn't so bad now, is
it?
Because that means this one is just
physically pro, a problem. That one's an ideological
problem that goes beyond this world.
But that's again, I said this is how
humans are. We justify to ourselves when they're
doing something wrong.
That's why
it is so important to keep reading and
learning.
And as Imam Abu Hanifa said, that rather
than a lot of fiqh and masa'il,
which is also important to know at least
your basics to know,
but
this, to read the stories of the pious
have a lot more benefits.
Nowadays there are many stories of the pious
that are written. The reason is that you
can see how these people and they're all
gonna be unique.
How they have worshiped Allah Subhanahu wa ta'ala.
And no two stories are the same. Even
look at the stories of each Sahabi, each
one had a unique experience.
Abu Bakr as Siddiq radiAllahu and his nature.
Umar radiAllahu and his nature.
If you're a person who's go you know,
and got a lot of
strength,
and you wanna always
You've got a You know, you feel your
character is like Umar radiAllahu, and then read
Umar radiAllahu story and see how he dealt
with that character.
You're like Abu Bakr as Siddiq radiAllahu an,
you got more timid character. Look at Abu
Bakr as Siddiq radiAllahu an.
Beyond that to the great scholars and the
awliyah of the past.
Read the biographies.
Until of recent time there's always good people
like that you can read about them. That
has a lot of benefit. So these examples
are really beneficial.
So this is to remind them, is jaa
ahl musaloon.
Remind them about this area
to which came the messengers of Allah.
So there were 3, there were 3 that
were sent. Now whether these were messengers from
Allah, prophets in their own right
or whether they were sent by Isa alaihis
salam. So they were
a special envoy.
A special
messenger sent by Isa alaihis salam. So he's
one of the Hawariyil.
1 of the disciples of Isa alaihis salam.
3 of the disciples.
Now the Quran doesn't tell us they came
from Isa. It just said,
That's why
Ibnu
Ashur,
another Mufasir.
He said that
this story is a bit more detailed than
most of the Mufassinin mentioned. Most of the
Mufassin, what they mentioned is that there were
2 messengers sent first to this area, who
are Mushiki.
And the people did not believe them. They
couldn't accept what they had to say.
So
a third one was sent,
and he came
and still these people didn't believe and then
they killed them.
They killed these 3 people.
That's how the normal story goes in most
of the tafsir.
Ibn al-'Azur, he's done some other research in
other
sources as well. And he said that, no,
they actually had 2 prophets that were sent
to them.
Barnabas and somebody else,
or he gives 2 other names
that they were prophets sent to them.
And these people didn't like these prophets. They
didn't agree with them. So what they did
was they had,
other
These 2 other messengers came to support them
and help them out. So there's a lot
more detail there. But regardless of that fact,
Allah subhanahu wa ta'ala just focuses on the
main points.
And what what does he say? He says,
We are recording No. Sight to them an
example of the people of the town when
the messengers came to it.
When we sent to them 2 apostles
and they rejected both of them. So we
confirmed them with a third one. We supported
them with a third one, or we sent
the third one as a confirmation.
So then they said, we are sent to
you.
The Apostle said that we are sent to
you. The people of this town said, you
are no more than a human being like
us.
And the rahman
has not sent down anything.
You are just telling a lie.
That's what they said.
The messengers then said, our Lord knows that
we are undoubtfully sent to you.
Our Lord knows that we are definitely sent
to you. Our obligation is no more than
to convey the message clearly.
The people of the town said, we take
you as a bad omen for us.
We take you as a bad omen for
us. If you do not desist and stop,
we will certainly stone you and you will
be afflicted by a painful punishment from us.
They said your bad omen is really with
yourself.
What you're feeling as bad vibes is not
from us, it's actually from your own kufr.
It's from you.
Your bad omen is with yourselves. Do you
do you take it as a bad omen?
If you are given good counsel
rather you are a people to cross all
limits.
And there came a man rushing from the
furthest part of the city.
So let's just understand this first part.
When these first two were sent to them,
sent to when the first two were sent,
one's name was Johanna,
which is John.
And another one was Paul.
Some say the names of Sadiq and Saduq,
which means truthful people. So maybe that was
their title, but it was John and Paul
they were sent.
Right. These don't have to be the biblical
John and Paul.
These could be others because it's common name.
And they
refused, they did not agree
with them. For Azaz Nabi Tharid, and we
sent a third person to confirm, to strengthen
them.
And that was his name was Shamroon.
The third one was Shamroon. So we had
Johan,
John, Paul and Shamroon.
And I said there's also other opinions. What
ibn
al Ashur says is that this area there
were Greeks there from a Greek heritage and
there were
Bani Israel
Yahudis as well there.
And if you remember, if you know with
the Bani Israel the prophets that were sent,
were sent to them only.
So what Ibn al Ashoor is saying is
that Isa alaihis salam is supposed to be
only sent to the Bani Israel.
So this was sent, but he had told
his Hawariyin that you can give the message
of Allah Subhanahu Wa Ta'ala to whoever.
So this is how this, they said took
place about 40 years after Isa
went from this world.
So this was, you could say 40 CE,
right? 40 after Isa
So,
the first thing as they always say, you
know when somebody just comes,
Ma antumillabasharum
Mithruna, you're just a human like us.
Why have you got superiority over us? What
makes you special?
How can Allah subhanahu wa ta'ala send you
revelations
and not us?
So this was the argument. Same argument,
doesn't it bear resemblance to the same arguments
that the people of Makkah were making?
Right. Why has he chosen you from among
us? Now the thing is that the prophet
sallallahu alaihi wa sallam's example is even more
striking.
Because with the people of Antakya, these were
foreigners,
so they probably didn't know as much about
them. But with the people of Makkah they
knew Muhammad sallallahu alaihi wa sallam from a
young age. They not only knew him, they
respected him.
They trusted him. In fact, despite the fact
that his name was Muhammad
sallallahu alaihi wa sallam, they called him Al
Amin,
the trustworthy one. So they knew him, they
had they had no blemish on him whatsoever.
They knew about his upbringing, they knew everything
about him and how great he had become.
So I said their example is even more
striking than these people, Bantaqi apparently because they
were dealing with foreigners.
And they're saying that the rahman, the most
merciful one hasn't revealed anything. You people are
lying.
You people are lying. That's what they said.
So now the first thing is that these
people they made it very clear, Our
Lord knows that we are sent to you.
We're not wasting our time, We're not doing
something
that we are not convinced about. Our Lord
knows for sure. Now the thing is that
they
What's very strange is that they did have
belief in the Lord.
That's why if you notice, they said that
why did the rahman send you
and reveal to you? So these people did
believe in Allah but they just didn't believe
that why Allah was sent because it just
been a long time. They couldn't see these
signs, they were blinded from that.
So the messengers are saying that Allah Subhanahu
Wa Ta'ala knows about it.
And
the other thing is that look, he if
you look at this statement, if
you go to a people who you're trying
to tell that I'm the messenger.
You're obviously going to use arguments that would
appeal to them.
Using a basis that they would agree with.
So if I'm saying that my, our Lord
knows that we are sent to you,
what I'm assuming in there that you believe
in my Lord and I'm telling you that
our Lord understands that.
Because you also believe that if I was
lying
then our Lord would punish that person.
Because our Lord punishes
people on lying and fabrication.
So if I'm lying, if we are lying
they're saying, then our Lord would punish us.
And we're
100% sure because they're saying it with emphasis,
that our Lord knows that we are sent
to you, so we can't be lying. Otherwise
we'd be frightened of punishment.
So that's wama,
that's what they said. Then wama alayna ileal
balahul mumbim. Then to make it even more
clear, they said, look we're not gonna force
you
because it's only necessary for us to deliver
the message.
But clearly,
wamaalayna,
it is not necessary for us except balahumubin,
except just a clear
message to you. We just have to deliver
the message to you. So now
they're in the area
and these people they just couldn't stand them
because they were preaching to a way that
was different. They would have to
forgo all of
their freedoms, and all of their shirk, and
whatever else that they were doing.
So then, you know, they started to tease
these people. They started to say bad things
about them. They said that, you know, bad
We take you as a bad omen. Since
you've come here things have gone wrong.
So they started to blame all things calamities
upon them. Saying that,
So
the people of the town said, we take
you as a bad omen for us.
If you do not this, we will certainly
stone you and you would be afflicted by
a painful punishment from us. So they were
giving them now physical threats.
If they were saying that it's just necessary
for us to deliver the message clearly to
you,
what were they delivering? How were they delivering
it clearly?
So that we learned from the fact that
when they first came in,
there was a man that used to live
on the outskirts of the city.
And he the reason he used to live
outside was because he he had leprosy.
So with lepers or with lepers,
they were normally shunned by the community and
they would have to live out on the
outskirts.
Leprosy is a very I mean, I don't
know if you know what leprosy is but
it
consumes your skin. So it's
deteriorates,
your whole physical self, deteriorates with that.
And apparently this
person had been worshiping Allah Subhanahu Wa Ta'ala
for,
sorry, this person had been worshiping the idols
for about 70 years.
Asking them to cure him.
And there was no cure forthcoming.
When he saw these people
and they began to give dawah, he said,
what's a sign? So they said, if you
believe you'll see that Allah Subhanahu Wa Ta'ala.
Oh, they said a sign is that we
can pray to Allah subhanahu wa ta'ala and
he can remove from you these problems. For
him he's been waiting years years years, tens
of years
praying to something.
He was cured.
When he was cured
he became a believer
Because
something he's been doing for so long, suddenly
he gets cured. He becomes a believer.
Then it says that these people actually went
and cured many others as well.
So there were many that had become
believers with them, according to some of the
Tafasir.
There were many,
you know, maybe from the Jews, from the
yahud at that time, there who were reminded
and they became, you know, proper believers.
One story also says that the 2 did
that first and then the king found out
and the king put them in prison.
So then when the third one came, Sham'un,
when he came, he noticed what had happened.
He played it cleverly. 1st he mixed with
the people who
were around the king, and he got accepted
by them.
And then eventually he had an audience with
the King,
and then he became popular with the King.
Then he said, you know, I know that
you people, you have 2 people in in
prison. What are they in there for? So
the King didn't really have an idea. It
was people, people may have complained or whatever
and he put them in prison. So he
took them out
and then he asked them, what is it
that you believe in? They started talking about
Allah
So,
anyway, the majority who did not agree, who
were in power.
Right? And it's possible that this King story
may have been slightly in another area because
it does mention that they actually moved to
different areas according to some some tafsir. But
this particular area, they did not, most of
them did not believe.
So
they were first saying that you know, you're
a bad omen for us.
The response was,
Ta irukum ma'akum.
That no you people should look within yourself,
it's your own kufr and your own shirk
which is the calamity,
which is the bad omen. It's not us.
It's really your shirk.
So that was the clear proof that they
were able to cure the lepers and the
sick and the blind and so on.
That no you are the people who cross
all limits.
Now the people decided that we're going to
kill these 2.
So
they must have been plotting
and somehow
the news reach this person on the outskirts
whose name was Habib.
An najar,
an najar.
They said that he was a weaver.
Some
make him out najar to be a carpenter
but according to the one tafsir that was
his name. He was actually a weaver, he
used to work with silk.
So
he heard about it, now obviously he'd become
a believer so he quickly came
running
as fast as he could. That's why he
says, wajaamin
aqasalmadinatiya'saa.
Yasaa means
rushing
in haste. Aqsal
Madinah
from the
edges of the town.
A person came running. Does the Quran mention
the name of him? No. Does the Quran
mention name of the city? No. Because it
doesn't matter where it took place.
It's the message from it.
So he came quickly
and Ibn Kathir says that
the people had decided that they were going
to kill these messengers.
And as soon as this person came, he
came to help his people out. He was
part of the same group. Qala You Qaumi.
Ittabi'ul Mursaleen.
He starts off by saying, Oh my people,
You Qaumi.
Oh my people.
To attract some attention to it.
To also show that I'm doing this for
your own good.
I have feeling for you. I sympathize with
you and I want you to have the
best.
So I'm not some foreigner talking to you.
I am, but from you I am talking
to You komi,
uthabiurul Mursaleen.
Follow,
listen to these Mursaleen, meaning to these messengers.
They're calling you to the oneness of Allah.
And then he starts telling his own story.
And in his own story, meaning in his
own feeling, he gives them nasiha. So he's
saying
that Allah subhanahu wa ta'ala says,
There came a man
rushing from the furthest part of the city.
He said, Oh my people follow the messengers,
follow those who do not claim any reward
from you,
and who are on the right path. What
excuse do I have
if I do not worship
the one who has created me
and to whom you will be returned?
Shall I adopt those gods besides him whose
intercession
if the rahman intends to do harm to
me, cannot help me in the least?
Nor can they come to my rescue.
In that case, I will be in open
error instead.
Undoubtedly,
I have believed in your Lord. So listen
to me.
This is what he came and gave naseeha.
Now look at his naseeha.
First he starts off by saying, You kommi,
which means, oh my people. So he's attracting
the, he's attracting their sympathy by making him
out to be
somebody who wishes well for them. You kommi
ina ilei, You kommi tabi'al Mursaleen. Listen to
these people. You kommi
ittabi umalai assalakum ajranwahu mu'tadhu. Why should you
listen to them?
Normally if somebody from outside comes in,
you know, they used to have these things.
Somebody outside comes in, does a few juggling
tricks,
right? Tells a few fortunes for some future
prophecies,
and then asks for money.
Tries to get a position within the people.
So
he's saying, no.
Follow those
who are not asking for you for a
reward,
who do not want anything.
They only have your goodness at heart.
Look through everything else and understand that.
Because they have sincerity in what they're doing.
And then he turns to himself
says, why shouldn't I?
So he's like, why shouldn't I? We said,
why shouldn't I? And so why shouldn't you?
But why shouldn't I worship the one who
has created me and to Him you will
go back?
So why don't you worship Him as well?
And I've made that decision and that is
what I am doing. I'm worshiping them.
Should I take on another God?
Should I take on another God aside from
Allah Subhanahu Wa Ta'ala?
Because Allah is such that if He wanted
to harm me then these idols that I
that we've been worshiping, they would not be
able to benefit me in the least because
Allah Subhanahu Wa Ta'ala has all the power.
So then he
says, if all of this,
if I wasn't to believe and if I
wasn't to worship and to take if I
was stood and take on another God, then
then I would be in manifest error.
I would be completely deviated.
So he's talking about himself.
So they don't feel it's an attack on
them.
So they're trying to look at him, his
changed appearance and everything and then his nasiha
that they're giving him.
But you know when people have their shaka'w
written, and they are written as wretched, and
they're not going to benefit, then they're not
going to benefit. So what they did was,
he said,
Now he declared his face. So until now
he was kind of giving them naseeh as
a neutral individual.
Why shouldn't I worship? Why do you think
I should worship? He was trying to make
them think. They weren't understanding. He said it
straight,
that I have brought faith in your Lord,
so now listen. Listen
to me and accept my naseeh, accept my
counsel and advice to you.
When he made that announcement
after giving them the Nasihah, they they they
were angry already.
When they discovered that he had believed and
that's why he was saying this, they jumped
on him and they killed him.
They jumped on him and they killed him
there and there.
Allama Khurib mentions that they were so angry
that they actually
stamped, they
they literally
stamped all over him
and that's how he died.
They trampled him to death basically.
Others said, others say no, they threw stones
at him and maybe they were so angry
that they did everything,
that they stoned him to death.
Allah
subhanahu wa ta'ala declares his reward in this
world.
It was announced about him, enter into paradise.
You were had misery in this world anyway.
This world is the temporary abode.
Enter into paradise.
So Allah subhanahu wa ta'ala is telling, enter
into Jannah with all of these other martyrs.
That is the reward of the martyr.
The shortest way to paradise.
Why? Because it's a proof of your faith.
You've proved your faith.
That's why if you've proved your faith,
many other wrongs that you may have done
are all overlooked.
You don't have to balance
to show your good and bad deeds. This
deed is so great
that it just
shows your truth.
So Allah Subhanahu Wa Ta'ala relieved him of
the torments of this world, he'd been misery
for so many years.
And then you know he started
saying,
What did he say?
He said, Would that
my people knew
how many, how my Lord has forgiven me.
If only they could find out and see
me that Allah has forgiven me and placed
me among the honored ones,
then they would change.
But this world doesn't work with that kind
of,
that kind of clear reality. Then it would
be too easy. Then the test did, the
test nature of this world will,
not be,
not be there. So this world is a
test.
So but look at him, he's feeling that
if only they knew.
Because he wants good for them.
Allah subhanahu wa ta'ala was angry with these
people.
Number 1, they had denied the prophets.
Number 2, they had them killed these people.
They killed this person, Habib.
So then Allah subhanahu wa ta'ala says,
They were so despicable
in the sight of Allah Subhanahu Wa Ta'ala.
And what they had done
angered Allah subhanahu wa ta'ala so much,
he didn't even send an army of angels
to deal with them.
He didn't. He didn't send an army of
angels to deal with them, to send a
big punishment to them.
It was but one shriek from Jibril alaihis
salam.
He ordered Jibril alaihis salam,
he shrieked once
and that killed them all.
Can you imagine it?
Allah Subhanahu wa ta'ala brings punishments in different
ways for different people. But here it says,
Allah clearly
is saying,
That
we did not send down to his people
any army from the heavens. We didn't need,
see the need to send an army from
the heavens
after him,
nor were we in need to send them
anyway in the first place.
It was no more than a single cry
and in no time they were extinguished.
Just one shriek. Imagine how that,
imagine how that was.
How do you die from a shriek?
How do you die? Does it, does it,
break your eardrums
and cause internal bleeding?
Is it out of fright?
Do they die
because of
a physical
bleeding, you know, an inner internal bleeding?
Or is it because, because you know, sometimes
you can have a very loud, they call
it a supersonic bullet.
Where such a loud sound is created into
ear that it breaks the eardrum
and then causes internal bleeding and eventually a
person dies.
The other one is so much fright that
it causes a heart attack
because this is, there's a sheer level of
this.
Allah knows best whatever it was. They died.
They all died from it. So nobody was
able to withstand that. So this is needed
to show despicable nature of them that we
didn't even see the need to send the
big army to them.
And then it was said,
Allah for the slaves of Allah, no messenger
came to them but they had been mocking
at him. These are the kind of people
that when Allah's messenger is sent, they mock
them.
Then Allah Subhanahu Wa Ta'ala says,
Did they not see how many generations we
have destroyed before them?
Who will not come back to them? All
of them are but to be assembled together,
to be arraigned before us.
They will not come back into this world
but in the hereafter they will all have
to come together.
And a sign for them is the dead
land. Again Allah subhanahu wa ta'ala brings the
example of a dead land.
That you don't think you're gonna come back.
As he said before he started the story,
look how we bring the dead back to
life. And again he's saying here, and a
sign for them is the dead land. That
if you don't believe that we can bring
the deceased and the dead back to life,
then look at the dead land. The first
time he hadn't said that. Now he's saying
that look at the dead land.
We gave it life and brought forth green
from it, so
from it they eat.
There was a dead piece of land, you
produce You work on the land, it produces
crops for you and you eat from there.
And we place gardens of date palms and
grapes and coarse springs to gush forth therein,
so that they may eat eat fruit thereof
while it was not made by their hands.
Would they not then offer thanks and gratitude?
Pure from every fault is the one who
has created all the pairs of whatever the
earth grows and of the humans ourselves and
of that which they do not know.
So Allah subhanahu wa ta'ala is saying that
there were so many other groups like this.
This is just one example that we're reminding
them of, that when their prophets came to
them they didn't listen. Are you going to
be the same as well?
That though you know these examples, are you
going to be the same?
And then,
so this is basically an indication towards the
kuffar of Quraysh,
who were denying the message of Rasulullah salallahu
alaihi wasalam.
And he's saying that you think you're going
to live forever, look at the people before
you who were destroyed. Just like these other
people who destroyed, did they come back?
They did not come back to this world.
Once Allah
destroyed them, they did not come back to
this world.
But
They will then be all assembled and arraigned
together in front of us in the hereafter
to be given
their recompense.
Abu Hayyan says,
although they've received the punishment in this world,
But then Allah subhanahu wa ta'ala is still
saying that they're still gonna be brought in
front of us.
Which means that it's not just the punishment
of the world.
There's something after it as well.
The adab of the hereafter is severe and
that they're gonna have to deal with as
well even if they get away from the
punishment. If they were to escape a punishment
or Allah
didn't want to punish them in this world,
He will definitely punish them afterwards. But even
if they've had punishment in this world,
they'll still be in front of Allah
And that's why what Abul
A'Tahiya who is a poet, he says,
He exclaims You Ajaban,
how strange it is,
how can the Lord be
disobeyed?
Or how can a rejecter,
a denier
deny him?
Why? Because,
Because Allah Subhanahu Wa Ta'ala in every motion
that a person has and in every
non motion,
stillness,
there is always
a sign, a witness to Allah Subhanahu Wa
Ta'ala.
And in everything there is a sign which
proves that He is 1. So why is
it that you commit shirk? The main lesson
for us here is that Afalaisqurun.
They did not make shukr by even the
basic level of shukr. What's the most basic
level of shukr is that you recognize Allah
Subhanahu Wa Ta'ala that he is worthy of
worship.
Because he's created us and he's the only
one that's worthy of worship.
See most of the people here are born
Muslims.
So we just kind of moved, you know,
we just kind of
believed in Allah. We didn't have a challenge
to thank him and discover that.
So for us to make it a source
of thanks, there's more struggle for us than
for those who've actually come from another faith
to Islam.
Would you agree there?
Because for us it's like we're taking it
for granted.
We couldn't have been anything else we think.
There's reasons why we are who, where we
are. But we were just thinking that we
couldn't be anywhere else, so we just don't
see the point of making shukr.
We only see the point of making shukr
if Allah subhanahu wa ta'ala gives us tawfiq
to do some actions.
But shukr on the fact that we're believers,
it's not as strong for us as it
is for somebody who's had to find the
path and become enlightened.
So,
We all have to make shukr according to
our levels.
And we see that we have to make
thanks to Allah subhanahu wa ta'ala. So there
is that they had to make shukr by
even believing they didn't believe. We have to
make shukr at our level. May Allah subhanahu
wa ta'ala give us the tawfiq to make
shukr.
So to conclude,
after Allah subhanahu wa ta'ala speaks first about
the state and he says, look the majority
will not believe because of them having no
warning before.
But you have to, you know, there are
people there who have it in their heart
and you know, you have to work with
them. Then Allah Subhanahu Wa Ta'ala strikes this
really powerful example of a group of people
who are very similar to them. Messenger had
come to them. They rejected them. They killed
somebody who tried to give them naseeha.
So, you know you had people like Abu
Bakr as Siddiq radiAllahu an
and others who are behind the scenes trying
to, you know, trying to encourage people and
help. Abu Bakr radiAllahu an is going to
be rewarded so greatly because
people like Uthman radiAllahu an probably all of
his reward goes to Abu Bakr siddiq radiAllahu
an as well.
Because he was responsible for his iman.
Some of the major sahaba especially of the
beginning, Abu Bakr radiAllahu an in a silent
way.
There are people work in different ways
and that's that's the whole point. Umrah radhiyallana,
you see his temperament,
goes out there to kill Rasulullah salallahu alaihiallana
but Allah accepts him.
And Ub Bakr Siddiq radhiallana believes immediately and
Allah Subhanahu wa ta'ala accepts him.
Allah Subhanahu wa ta'ala accepts him by
Uthman radiAllan. All these other great sahaba who
were his friends, business
partners,
business associates and they believed and they trusted
him, they believed him.
Umar
on the other hand
his abilities are put to use, 10 years
he rules for as a khalif.
And the amazing things that he does.
That's tawfiq. So
for us
we must realize that we all have something
regardless of what temperament we have. But if
Allah wants to use any of us, even
if we're weak, even if we're looking up
to somebody else, he's got more knowledge than
us. That person has
a better
ability to convince people. He can speak better.
I stutter.
You know, some people think they stutter. Some
people they think they can't speak powerfully enough.
They can't,
you know frame an argument.
They can't convince people.
You know, they're very soft hearted. They're very,
they're very weak hearted.
Doesn't matter.
It doesn't matter what you are. That's what
the thing is. It doesn't matter what you
are. Allah made you like that. Ask Allah
to help you.
Say I want to be of service to
you. Give me tawfiq Nasallallaha tawfiq. Give me
tawfiq.
And that's why don't ever look at other
people and think he's got these qualities, qualities.
That's fine. There may be some things that
he can you might be not be able
to do what he does, but you can
do something else and you might get beyond
that person in paradise.
And that's where we miss it. Shaitan deceives
us, look you really can't talk, you can't
give dawah.
You can't help. There's nothing that you can
do.
Allah will use you, believe me. Look at
the way he used Abu Bakr.
Look at the way Abu Bakr is superior
to Umar radiAllahu anhu.
But Abu Bakr was only 2 and a
half years.
Umar radiya was given 10 years and they
say that if he just had 2 more
years it would have been a this world
would have been a different, a totally different
place.
Ali radhiyallahu an look at him. Allah uses
different people in different ways.
So never think that you don't have this
or you don't have that just ask Allah
Subhanahu Wa Ta'ala.
And in what and because Allah has that
ability to change everything.
You know, there's this one famous story about
this author.
This scholar who's really famous afterwards but
during his younger days and very intellectual. He's
written some very complicated books
that are very difficult to even understand today
to to really, you know, decipher the meaning
of. Very complicated, very high level of intelligence.
He was a major theologian,
philosopher.
Right?
He was one of the worst students in
the class.
And he he never had People never thought
he had the intellectual capacity to understand these
complex issues. But he was in the class.
And one day
the he saw a dream at night,
in which the prophet put some of his
saliva in his mouth and said, you are
cured now.
The next day when he went to the
class, one of the teachers they asked him,
they are that there was an issue that
they were discussing and the teacher
was also confused about this matter.
The teacher didn't know the answer.
It was a very complicated issue. So he
asked the class and normally the, you know,
the intelligent students, do you know the and
they they were all
silent. They didn't have a response.
You know, this student who until now had
never been able to contribute anything to the
class, he puts his hand up and says,
I can explain this.
So what do you think the rest of
the school class did?
They just looked at him and thought in
disbelief. They said, what do you, what do
you think you're gonna do?
Suraj says, it's okay, go on, go and
say it. Let's hear what you have to
say. And SubhanAllah, he explained it in such
a way that everybody understood and resolved the
matter for them.
From that day he just went from strength
to strength.
Where did that come from?
Would you have ever expected that to happen?
So that's why I said do not underestimate
Allah. If you think you're weak,
you might be weak to do this what
the other person is doing, but you're not
weak to get ahead and close to Allah
Subhanahu Wa Ta'ala and do something for his
deen.
So don't underestimate
Allah.
Ask Allah and He can find the most
mysterious ways for you to do things.
Halal things. That's what Allah will do.
Whatever He makes you do halal, He will
do it inshaAllah.
May Allah give us all the tawfiq
to do something, to have compassion for people
to work
so that the kalima is elevated. May Allah
subhanahu wa ta'ala give us tawfiq waqiruwata'wana
and then alhamdulillahi
rabbilalamin.
The point of a lecture
is to encourage people to act, to get
further,
an inspiration,
an encouragement,
persuasion.
The next step is to actually start learning
seriously,
To read books, to take on a subject
of Islam, and to understand all the subjects
of Islam, at least at their basic level.
So that we can become more aware of
what our deen wants from us.
And that's why we started Rayyan courses
so that you can actually take organized lectures,
on demand whenever you have free time. Especially
for example, the Islamic essentials,
course that we have on there. The Islamic
essential certificate, which you take 20 short modules
And at the end of that, Insha'Allah, you
will have gotten the the basics of,
most of the most important topics in Islam.
And you'll feel a lot more confident. You
don't have to leave lectures behind. You can
continue to leave, you know, to listen to
lectures. But you need to have this more
sustained study as well.