Abu Bakr Zoud – Tafseer Surat Al-Mulk – The Kingdom – ayaat 23-30 – Part 5-5
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AI: Transcript ©
And may the peace and blessing of Allah
be upon his servant and final messenger, Muhammad
sallallahu alayhi wasallam.
As to what follows,
respected brothers and sisters in Islam.
Tonight, we conclude
the study
of Surat al Mulku. Ask Allah to grant
us goodness and success.
The last thing, my brothers and sisters in
Islam, we mentioned was the example that Allah
gave of the guided person and the misguided
individual.
The misguided individual is the one who walks.
A misguided person is the one who walks
while his head and face is to the
ground, meaning he doesn't know his direction in
life. He's confused. He doesn't know his purpose
in life, who created him, what he was
created for. He just follows his desire.
His face is to the floor. He follows
his desire.
And Allah
then gave the example of the guided individual
who walks
He walks with his head upright
and on a straight path, meaning he can
see.
He knows
his direction in life. He knows his purpose,
who created him, and what he is here
on Earth for.
And Allah
all along from the beginning of the Surah
until that ayah, he was addressing
the disbelievers
himself
all along.
Now, we noticed a sudden change. Even the
rhythm, the end of the ayat, begin to
change.
So the beginning of the Surah up until
now, all of the words would end with
Here,
The
The rhythm has cut.
And if a person is listening, just by
paying attention,
you'll already notice there is something.
So there's a change here. It's not the
same address anymore, and that's exactly what is
happening now.
From now on the rest of the Ayat
are all going to begin with
Kul Kul Kul.
And we discussed that Allah
has stopped talking to the disbelievers directly,
and now he is
instructing the messenger
to address the disbelievers.
So Allahu SAWJAN, he says and we begin
this set of
ayaat.
Say to them.
Now I want you to understand something about
this say. 2 things. Number 1,
it is a way to show displeasure
to the disbelievers.
Allah is displeased
with the disbelievers.
How is that? I tell you something. I'll
give you an example. Let's say
I am displeased with this brother here. Right?
That's not the case.
Let's say I was displeased with him. I've
been talking to him for a very long
time, he's upset me, I don't want to
speak to him ever again directly.
So I go to this brother and I
say to him tell him
tell him such and such. Now what this
does is 2 things:
I've shown him I'm displeased with him and
at the same time I haven't given up
hope in him.
I'm continuing
to get the message across but now through
someone else.
So this is what Qul is doing right
now, It is implying that Allah is displeased
with the kafireen,
but at the same time He hasn't given
up hope in them. They're still alive, they're
still on the earth, They can turn to
Al Rahman,
which is the name of Allah in the
Surah, the predominant name of Allah in the
Surah, and they can amend and change their
ways.
And the other thing is,
Nabi sallallahu alaihi wasallam is very powerful in
his speech.
He's very eloquent and very inspiring,
and he's known among Quraysh as Asadukul Abin,
the honest and the most upright.
So Allah says to him: Say to them
perhaps the speech that comes from you
as a human being like them who could
connect and relate to them, maybe it'll have
its unique effect, and that's why Allah
That we made this Quran easy on your
tongue so that
in hope
that they may be reminded and benefit from
the reminder.
So now Allah says:
Say to them,
He is the one, Allah,
that created you
He brought you into existence.
It means to create,
but not only to create, to also grow
and to nurture that creation.
So
is to create in stages.
So Allah
created us
from a fluid
that mixed
between a man and woman
then alaka, mubwa,
then bones, then he dressed the bones with
flesh, then we came out as a child,
then we grew into adulthood.
Also,
he caused you to grow not only physically,
but mentally,
emotionally, and all these aspects of the human
being.
And he made you reach
age of maturity and strength.
So I have to keep this in your
mind. And sha'akum
is speaking about our creation and how Allah
nourished us and raised us until we reach
the age of strength and maturity,
manhood,
adulthood. Right? More specifically, and sheaakom is speaking
about being developed and nurtured up until that
age of strength and maturity.
Not only that,
and he made for you all a sunnah,
the ability to hear, al Absar, the ability
to see, wal afida, the hearts,
which has the ability to comprehend and understand
and make the right decisions or the wrong
decisions.
Now, I want you first to notice the
order here
The hearing, the seeing, then the heart.
Why is this order?
What do we benefit from this order? You
see brothers and sisters in Islam, the signs
of Allah
are of 2 types.
There are signs of Allah that are heard
and that is the greatest of the 2
types, the Quran, that we listen to. And
there are of Allah that are
Visual visual signs of Allah for the eye
to see. Like the universal signs we see,
the sky, the earth, the sun, the moon,
the day, the night, the many things that
Allah has already already been calling us to
reflect over in this Surah Surah Al Mulk.
And then an Afidah was mentioned the hearts.
And so
everything you hear with your ears and everything
you see with your eyes pours into the
heart.
So Allah mentioned
the hearing
then the sight then the hearts because the
hearing and the seeing these are 2 channels
that are directly
connected with the heart.
A person needs to be careful
that he does not make his heart a
trash can.
You hear what is forbidden
and you hear whatever you want,
and what happens as a result that feeds
to the heart and the heart becomes filthy
and black
and you see what you desire, you don't
control your gaze,
You observe that which is haram and that
is going to the heart and it's making
the heart filthy and black. So the believer
must be careful.
You must fill the heart with nur, with
light,
by listening to the word of Allah and
what Allah is pleased with and by seeing
that which is pleasing to Allah Subhanahu wa
ta'ala. By Allah, no doubt. This has a
great impact and a great effect on the
heart.
Every person that
was that had a rebellious life before his
Tawba or even a Kafir before he accepted
Islam,
Why did they accept Islam? Why did this
person accept Islam? Why did this person,
Yeah. And he repent from his,
rebellion?
At the end of the day, it's 1
ayah. 1 something he heard. 1 ayah he
heard.
One amazing thing he saw and he appreciated
the greatness of Allah, and as a result,
it led to his heart becoming guided. Right?
So that's the order for why it comes
in this manner. The other thing we notice
here,
Allah says Al Afida.
When Afida, we said the hearts. We all
know that there is another word for hearts
and that is Al Kalb.
What's the difference between heart that is called
a Kalb and a fuad, alafida?
You see the Kalb
comes from the word
for something to flip to flip something,
and so
the Kalb, it speaks about the heart, but
it emphasizes the nature of the heart when
it moves from state to state, from stage
to stage. So perhaps someone,
he's angry, then he's happy, then he's confused,
then he's excited These are
emotions of the heart. You're moving from one
to another.
However, al Fuad
refers to the emotions of the heart.
I give you an example. They say in
the Arabic language
When a person is roasting meat, you're barbecuing
meat, that's called
So
refers to the burning sensations of the heart.
It is referring the to the passionate,
flaming, engulfing emotions of the heart.
Someone is passionately in love,
we say he has a fuad. If someone
is passionately hating someone, we say that is
a fuad.
So the idea is why was fuad mentioned
here?
Remember kalp is just the normal state of
love and hate or any emotion
but fuad
is the same emotions but the passionate engulfing
flaming type of emotions, right? Like they're on
another degree.
You can love someone but then you can
passionately love someone! If you love someone that's
that's Al Talb If you have some engulfing
flaming love for someone that's called Al Fu'ad,
we refer to it as Al Fu'ad, the
idea
is when you listen to the message of
Allah and you see the creation of Allah,
you will put your whole heart into it,
you will put into
it,
You will love
with engulfing passionate love
the path of guidance not that any kind
of casual love for al Islam and the
guidance. No. You will develop a strong engulfing
flaming passionate love for al Islam. So the
word
coming here is teaching us that if you
used your hearing ability for the right things,
heard the message of Allah, and you used
your sight for the right things,
saw the visual signs of Allah,
that's going to have a passionate effect on
your heart. You're not just going to love
guidance, you're going to passionately
love and guidance, SubhanAllah, this is exactly what
Islam is, Whenever a person says
and enters in Islam, you see these people
the followers of Rasulullah
they're not like casual followers,
passionate who give our life for this message,
right? How many things do you skip and
you cut out during your day and your
night for the purpose of what you were
created for, for Allah
in establishing His deen on earth.
So this is the effect of Yani what
Allah azza wa Jal has revealed of the
Ayat. It has this this amazing incredible effect
on the emotional state of the believer.
The other thing we need to notice here
is is
singular
is plural.
Allah
did not say
that would have all been plural.
Rather he said
that's a singular.
That's plural.
The hearts that's a plural. So why did
the first one come as a singular and
the other 2 came as a plural?
Mentioned
that
because we all hear the same message,
All of us hear the same message.
But our insight to the Ayat and to
the message is different.
Everyone understands something differently
and as a result because our understanding differs,
our heart is affected differently.
So the,
the the the sight
and the heart were plural because everyone is
different in that.
And assemer, the ability to hear was singular
because we all hear the same message. I
mean, I I give you an example. You're
sitting now in the room, right?
All of you are seeing me from different
angles. Your vision of me is different to
his vision of me. But at the end
of the day, you're all hearing the very
same message.
And whatever you're hearing,
you're processing differently. So the hearts are plural,
implying that everyone is different in how they
absorb this message
and the sight is different is is is
a plural because we all have a different
insight and an understanding
to the a'at. Like the imam. When the
imam prays,
everyone is hearing the same message. As Samah,
singular. We're all hearing the same thing, but
everyone is understanding differently.
Someone is
crying, someone is laughing, so act people like
in a sonnet.
You see someone someone crying and the other
he's lost focus, he's got no clue what's
happening, but we're all listening to the same
message, we're all different when it comes to
understanding and being affected,
emotionally.
How little do you show thanks?
Then your gratitude this this implies
insignificance.
It comes from word
Allah for something to decrease, for something to
be little.
Kaleel is for something to be very little,
right? There's an emphasis on how little it
is. So kaleel,
very very few of you show thanks and
gratitude to Allah,
You know when I say I have kaleel
and minalma You asked me you want water?
I show you a bottle I say I
have very little water in there meaning a
few drops to nothing literally nothing. Khalil here
in this context means literally absolutely nothing.
So Allah is saying your gratitude to him
is little to nothing. Basically, it is nothing
very insignificant.
How deeply do you give thanks to your
Lord
and what were the blessings that were mentioned
in this ayah that demand from you and
I gratitude?
The blessings that were mentioned were the hearing,
the seeing, and the heart.
And the only way to show gratitude to
these three things
is to put them to good use.
I'm gonna give you an example. If I
gave you a phone, yeah, I I gifted
you a phone,
and you said to me, thank you very
much for the gift, but I saw you
the next day abusing it. You used it
as a scraper, and you started scraping the
table with it.
You know? What's this? Hardly do you give
thanks. What is this type of thanks?
Yes. You told me thank you, but you're
abusing that which I gave you. So in
order to thank Allah for these abilities that
he gave us, we're supposed to put them
for good use.
So the one who uses his hearing to
hear the message of Allah
and his sight to see and vision and
understand
the creation of Allah and he uses his
heart to increase his iman and come closer
to the guidance,
That is how you thank these blessings.
Right? If I was to gift you the
phone similarly same example and I saw you
the next day using it for what it
was made for. You're taking calls, you're making
calls, you're messaging and I'll be happy. I'll
be pleased. You're using it for what it
was made for. You didn't abuse my gift.
So, of course, Allah, a suhajal, belongs the
highest of examples, but what Allah, a suhajal,
gave us of these abilities,
they must be put to good use in
order for you to be grateful for them.
Now,
the senses that were mentioned in this ayah
were the hearing and the seeing
even though we have more than that. What
else we have of senses?
Touch
and the smell and the taste.
They weren't mentioned in this ayah.
Why is that?
Firstly,
this ayah is speaking about understanding the truth
acknowledging the oneness and the authority of Allah
and taste and smell has little to no
involvement with guidance and appreciating the truth
Right? You're you're not guided by your smell
and by your taste.
The main function
and the ability that we have that play
a major role in recognizing the truth and
the path of guidance
is our hearing and our sight and our
intellect. The ability to understand.
Like, I want to now explain to you
something and I need you to be very
careful here.
How can we connect this aya with the
previous aya that gave the example of the
misguided individual and the guided individual? Listen to
me very carefully.
The misguided individual,
how did Allah describe him?
Meaning when he walks his face is to
the earth
like an animal. In Surat Al Araf, Allah
literally said about the misguided person person.
He's like that of a dog. Now, when
the dog walks on earth
and he has his feast to the ground,
what does he do? He smells
and he tastes with his tongue.
Dog doesn't use the other senses. He's smelling
and he tastes a lot more than all
the other senses
and that is the example of the one
who follows his desire.
He just smells and if a dog smells
something good, he's gonna keep going no matter
what the danger over harm is until he
gets to that which he has smelled.
If he tasted something, he's going to do
whatever it takes to get it and to
eat it.
He's got no limits, no understanding that's all
he's doing, following his desire.
Or SubhanAllah,
the example of the one who is guided
Allah Azzawajal He said standing
upright upon a straight path. When you're standing
upright
your nose
and your tongue is away from the ground
meaning you have a control over your desire.
When you're standing upright, you can see what's
ahead of you. You can hear the warnings
and the dangers,
and you can use your heart to comprehend
and understand these matters.
Subhanallah
how how how how this is incredibly tied
with the previous ayah.
Such beautiful,
connection and relationship between this aya and the
one before. And so
no one has an excuse before Allah
We all have these abilities.
You can choose whether you want to benefit
from them or not. And that's why the
greatest regret of the disbeliever on the day
of judgment would be as mentioned in the
Surah
They regret
if only we heard and only we understood
with our hearts and our minds.
You see they heard and they understood the
message, but they did not put their hearing
to good use,
and they did not want to benefit from
that which they heard and understood of the
truth. Rather, what was their case?
They remained persistent upon their arrogance
and turning away from the message.
Allah then he
says, Say to them again.
It is he Allah
the one who
is to create something
and to spread it far and wide.
So the idea is the human being was
created by Allah,
and he continues to reproduce and spread out.
So, you know, like, when they show you
the family tree, how the family tree is
just all spread out? It began with 2
individuals, and then they gave birth to these,
and they gave birth
at. That's why the word
also from the same word as.
Is progeny and generation.
So he spread you all out. You became
generations,
multiplied and spread on earth.
That's one meaning of,
to spread out.
Number 2,
dara'akum could be to spread out in age.
So he he extended your age. He spread
it out. You didn't just live until a
youthful age rather all the way until old
age when your hair became white and green.
So now look at this the previous Aya
used the word what
and
this Aya is using what
and
is speaking about Him creating you and made
you grow to young and a strong age.
You understand? Remember that? The young
age, the adulthood,
the
He created you, but it gives the meaning
of he spread you out
and literally He spread your age out and
there's an emphasis on old age white and
gray hair.
Also
it comes from
they say
to plant seeds into the earth.
Is to plant seeds into the earth, so
he made you reach an old age
now
on a holistic meaning. He created you. He
made you reach old age
and then He planted you into the earth.
That refers to what?
Death and being buried into the earth after
you have completed your life on this earth.
SubhanAllah.
These 2 ayat
discuss the lifespan of a human being.
Anshaaqum
created you until you reached a young youthful
age where you are strong
and then the word
He spread you out on earth, spread your
age until you reached an old age
and He planted you back into the earth,
you died and you were buried.
What comes after you're buried? Wailehi Tuashawoon
that's the end of this ayah and to
Him alone you will all be gathered
SubhanAllah, and this is like an elaboration
on what has already come in the Surah
from the very beginning.
He created death and life. Now, he's explaining
the concept of death and life in these
2 ayat.
To him you will be gathered.
Hashallah is to gather and collect,
which suggests
that things were spread out far and wide
then they had to be collected,
you know, like when a child plays with
his Legos or with his toys,
at the end of the day, the parents
they go and collect them from every corner
of the house. That's Hashara.
Hashara suggests that things have been spread
and you're collecting them and so since the
word
meant that he created you and spread you
out far and mind on earth, It is
only befitting that the word tushawun
is mentioned here to describe resurrection.
SubhanAllah. No matter how far and wide you
spread on earth,
you know, Subhanallah,
you might have your parents. They were born
in one country
then
they had their own children and everyone moved
across the world. Then they had their own
children and they decided to live somewhere else
and by a 100 years that generation
is spread all across the world. So the
idea is he spread your power and mind.
And
then no matter
which corner of Earth you decided to live
in and no matter where you die in
the depth of the Earth or in the
depths of the ocean, he will collect you
and gather you all
to him 1 by 1 for accountability.
And so the human being on the day
of judgment,
The human being would say, where can I
escape? Where can I run and hide today?
Obviously,
he cannot do so, so the message we're
learning here is that the human being should
come back willingly with his heart today to
Allah. Come back today
before a day comes in which you will
return to him body and soul forcefully.
Do we get from these 2 ayaat now?
So for 2
What we get from these 2 ayaat is
that
is now basically told to say to these
kafiri,
do what you want.
You people do what you want. However, be
informed that you will all be returning to
Allah
and you'll be answering
him. At this point of the surah,
the disbelievers don't have any arguments remaining.
They cannot stand in front of an Islam
anymore and argue with it. Their arguments have
finished 0.
The previous I had just told them who
created you?
Who raised you? Who gave you your eyes?
The ability to hear your hearts?
Who gave you these abilities?
Everything that you enjoy in life, who gave
that to you? So they don't have any
argument left. What are they gonna say? What
are they going to say? You and I
would expect from them to say,
We surrender, we give up,
That's the second logical thing to do,
but they don't do that. Now, their arrogance
will continue as Allah
said Alajuul remember the persistence
in arrogance and stubbornness and turning away? That's
going to continue now. They don't want to
deal with this message.
They don't want to listen to it and
these disbelievers,
they still have their followers up until today
people that don't want to listen to the
message of Islam. Nothing. 0. I don't want
to deal with this at all. Move it
away.
Like
so now
they will respond. They're gonna say something,
but the most unintelligent
response, the most foolish of responses,
they are going to now begin to behave
in a very ignorant manner.
They are going to speak childish words.
They want to distract the Messenger sallallahu alaihi
wasallam and the callers to Islam and they
want to shift their focus away from a
deen. They want to take their focus somewhere
else.
So Allah says
after the disbelievers has have heard these real
realities,
they say
They all say
is a present tense.
Present tense implies continuity,
meaning they will keep saying this from now
on. Every time you remind them of the
message, they'll keep saying this.
When is this promise?
When's it gonna happen? Until you're promising us
the resurrection
huge gathering we're gonna come out of our
griefs we're gonna be naked bare footed, uncircumcised.
When's this promise?
When is it?
Elsewhere in the Quran, they used to rush
this.
They used to say to Nabi Salamullahu alaihi
wa sallam, ajil nanaqutana.
Hey. If there was such a promise, bring
on bring on this punishment. Where is it?
Allah
would see about them.
Elsewhere,
they would say
they would say that if we became bones
and withered away, became crumbled particle,
Are we going to be resurrected into a
new creation?
And
Nabi sallallahu alaihi wa sallam responds
says Even if you were to turn
into stones and iron
Or even if your creation
was to be the most difficult thing you
can imagine that could ever be returned back
to all the life. Whatever you end up
being, Allah
is going to return you.
So then they said,
they will say
Look at the look at the foolish argument.
They'll say, okay. Who is this one that
is going to return us and resurrect us?
So easy. Allah would say,
Tell them,
the one who brought them the first time
round
is able to create them the second time
round. Did you expect for them to give
up now? They continue Allah Azza wa Jal
He says
They'll put their heads down. They'll knock their
heads towards you, meaning they want to avoid
eye contact. They don't have any more argument
left. They shake their heads. They don't want
to see. They don't want to deal with
this message, and they'll say, matahu.
When is it going to be? When is
this appointment?
When is this promised time?
Tell
them. Tell them perhaps it's going to be
very near, very soon.
And then they add to this
They'll continuously say, when is this promised time,
this appointed time that you keep telling us
about? In kuntum sadiqeen,
if indeed you are truthful.
In other words,
if you're not a liar,
You Rasool Allah sallallahu alayhi wa sallam, if
you're not a liar,
tell us where is this promise going to
unfold? So now they are indirectly undermining and
mocking the Messenger
He was always known as a sardukul ameen
among them, the honest and the most upright.
Now they want to destroy and ruin his
reputation.
They are attacking his manners, his honesty, his
integrity,
you know, because if a person
doesn't have honesty,
his dower is flawed and it fails right
away.
Right away it fails.
So now
they can see his message is flourishing and
spreading,
and we have been able to stop him.
So what's the best thing to do now?
Character assassinate him.
Let's make him out a liar and a
madman and an insane man among the people
so that they can run away from him.
And that's why in the next surah, Surat
Al Kalam, Allah, a zawjal, comforts Nabi salallahu
alayhi wa sallam and defends him.
You are indeed upon great morals and ethics
and manners
and even in that Surah Allah would say
don't obey the lions. They're the ones that
are lions, not you.
And by the way, they are saying this
to the Messenger sallallahu
alaihi wa sallam and the followers.
If all of you indeed are truthful,
you Allah, tell us when is this appointment?
When is this promised day?
And that means that it is not only
the messenger sallallahu alaihi wasallam preaching and propagating
the message of Islam, but also the believers,
the companions.
They are preaching to the society the message
of Allah. So what you and I are
learning here is that you and I are
propagators of an Islam.
We are also supposed to spread the message
of an Islam, and at this very moment,
it is our responsibility
in all of you.
So they are saying:
If you are truthful
but you people are bunch of liars
tell us when this appointment is going to
happen.
So the question here
This is a very silly question, a pathetic
question,
it is a question that reflects their stubbornness
and their arrogance,
like what Allah said about them.
They're persistent in their arrogance and stubbornness and
that's part of it. So now
Allah teaches the messenger
how to deal with this. How do you
respond with this? And this ayah is going
to be very important for you and I
since we are living in a day and
age where Islamophobia
is on the rise and the attack against
Islam is
extremely on the rise.
And any generation or any religion on earth
if any religion on earth
was attacked in the same way Islam has
been attacked,
it would have died and stood no chance
long time ago. However, Allah continues
to shine his light.
Even if the disbelievers hated and disliked this,
How do we respond
to these kind of foolish questions that come
from the enemy of Allah,
Listen to the response.
Respond back. Say to them.
Is a particle in the Arabic language that
creates certainty and exclusivity
There is no doubt
and be certain,
that the knowledge of the promised time, the
knowledge of the hour and the events of
the afterlife
is with Allah.
It is only he who has it.
Allah has the knowledge of when the hour
will be established.
And then tell them,
No doubt. I am only a clear winner.
I'm a clear winner, naveer. And naveer here,
and Nabi is not a a scary terrifying
warner.
Sometimes you you may think of the word
warner, someone that is scaring you,
terrifying you.
And Nabi salallahu alaihi wasalam is not here
to scare us.
He warns mankind
out of genuine care and concern for them.
That is what an naveer is.
An naveer
is for someone to know about the danger
that looms ahead.
He knows about the danger of the hereafter,
and then he genuinely
is concerned for your safety. So he wants
you.
When Nabi
mentioned in a Hadith, he said: My example
and yours
is that of a man who kindled a
fire.
Imagine someone went to the desert and kindled
a fire
and then the moths and the grasshoppers began
to jump into it. What does a moth
usually do? He's a fire and he jumps
into it.
He tried to keep them away.
Imagine you're keeping away these moth and these
grasshoppers and these bugs and from from entering
into this fire. Nabi sallallahu alaihi wasallam said,
but they kept falling into it. He said,
I am trying to hold you back from
the fire,
but you keep sleep sleeping from my hands
from my fingers and you end up falling
into it.
So An Naveer An Naveer
is the one who knows about your danger,
Nabi sallallahu alaihi wa sallam knows about the
fire
and he rushes to you to warn you
about what is ahead of you if you
stay upon your foolishness and misguidance.
He's informing you of the danger ahead so
that you take care.
You're not like the one when you drive
some way sometimes on the highway and someone
flashes his high high, what is it? The
high beam? They high beam you, flashing the
light.
He's not scaring you, but this is out
of genuine care and concern for you. He's
warning you there's
a speed a mobile speed trap ahead, so
be careful.
That's kind of an naveer. Not scary,
but it's a water a genuine love and
concern and care for you.
I'm a water. Not only any water,
as well.
A very clear water.
Clear We're learning that the dua of Narihis
salallahu alayhi wasalam is very simple,
very clear. His words are not confusing, they're
not messy and all chaotic.
You come in your mind was clear you
leave and you're more confused than what you
are. La la clear
Sometimes
people they give a reminder they give a
warning and they confuse you a lot more
than you are. That's not Nabeel.
Nabi sallallahu
alaihi wasallam His message would be very clear.
He would warn. He would explain what he's
warning about
He'll inform you of the dangers, the consequences
He'll inform you what the solution is and
He'll give you hope and guidance in the
road out of this mess that you're in.
So
what we are learning here
is that, as a believer,
the way we respond
to these many attacks against Islam
is that our response should be very calm,
very leveled,
very composed.
Look at the response.
What they're asking about? Its knowledge is with
Allah. I'm just a clear order. Look how
calm the response is.
See these these believers, they want to entice
us, incite us. They want to stir up
our emotions,
so that we go and we protest against
them and slam and this and that and
shout and scream and this is what they
want. That kid Nabi sallallahu alaihi wasallam is
being taught. It's very simple.
They, these disbelievers, they want the world,
They want to show the world that we
are crazy,
that we have gone mad.
That's what they want to say publicly
about the Messenger
So imagine Twitter and
TikTok existed at the time of Nabi
The trending headline
would be Mohammed has gone mad, Mohammed is
insane. Mohammed is possessed.
This is what they used to say.
Is what they used to publicly say among
their people. Has has this man fabricated
a lie against Allah? Or is he gone
mad and insane and possessed? Sahib is a
magician as well.
This is what they'll always do
and this is part of the agenda. So
we need to be very calm,
wise,
remain focused on the message. We have a
message to deliver.
We're not here to defend ourselves and just
keep going on that
tit for tat kind of argument,
very calm and then come back straight to
the message and remain focused on that
and we don't have to answer every question
of theirs.
We got to take control of the discussion.
We will answer what's important.
We'll avoid what we consider foolish
and an insignificant
of questions.
And I noticed something here.
He didn't even say
You know what that creates?
It creates immediacy
because
and
would imply, you know what?
Take a break,
think about it, and then go back and
respond.
But the emission of these particles, the wow
and thumma,
suggests that the response should be very quick
and immediate.
What we're taught what we're what we're learning
with this is confidence.
Because when you're quick to respond,
you're confident in your answer. You're confident in
your response.
Don't sit and think,
what's the best way I'm going to respond?
Very simple.
You're asking about when the promise is.
That's knowledge is with Allah and not with
me.
I'm just a warning.
You only if you want to accept the
message, accept it. If you don't
want to ask, it's not my problem. That
is your problem and pay attention to the
other thing alhamdulillah.
Your problem is with Allah.
That's not with me. I'm just carrying the
message and delivering.
But you will you'll be gathered to Him,
and you'll be questioned about your arrogance,
and your rejection of the messenger and the
message,
so think twice
about what you're doing.
Then Allah
fasts forward the scene until the day of
judgment, until they witness that promised day.
How incredible. How beautiful this is. Umar fasts
forward. Now He's gonna tell us how they
are going to respond and react,
when finally
they get to see the reality of this
promised day. Allah
said,
When they saw it.
This
it's a word used for something that hasn't
happened, but will happen.
So if I said
it means what? I haven't eaten yet.
I'm going to eat, but not I haven't
done it so yet.
Allah
says about the Arabs,
The iman hasn't yet entered into your hearts.
There is hope. There's a church. It's coming.
Don't rush. Eventually, you will get there. So
when Allah
says
meaning finally
when the time comes, and it's coming,
They
when they saw it.
Saw it is a past tense,
but they haven't seen it yet. So what
does why why is the past tense being
mentioned here? You know, the past tense, it
implies certainty.
Right?
Let's say you told me can you pay
the bill
and I said to you, yeah, don't worry.
It's done. I haven't done it yet. I
spoke in the past tense
so that I can inform you that halos,
consider it dumb. It's as certain as history,
because history can never be changed, it's always
certain.
Allah
says when eventually
when they saw it,
they're going to see it, but Allah speaks
in the past
saying definitely and certainly they will see it.
This is his this is as certain as
history. It will not change.
It. When they saw it.
It. What's it? The promise of Allah.
The afterlife and the events of the day
of judgment, Jahannam, and the many different punishments
that are in Jahannam.
Zulfatan
Zulfatan for something to come near, to be
brought course, for something to creep in. Like,
you know, in Al Hajj, there is
there is Muzdalifa.
Muzdalifa is called Muzdalifa
because it's closer to Mecca than Arafa.
And when people finish the day of Arafa,
they begin to slowly creep in and walk
to Musdalifah, so it was called Musdalifah.
Last Surajin, he says
The paradise, it's brought close to the believers.
That's how Allah honors the believers on the
day of judgment. They didn't go to the
paradise. The paradise comes to them.
When Allah
described Dawood,
he said
Meaning, every moment that Dawud
would do a righteous deed, he's bringing himself
closer and closer and closer to Allah. When
there is a hadith
is some authenticate,
or some weakened like, is
Get close to Allah even though it is
by offering 2 units of salat. So
when the disbelievers
see the promise of Allah creeping in slowly
towards them, creeping in slowly,
that's.
How does that happen?
So when they see the angel of death,
that's coming in. Then the soul's being removed
from the body in its 5 stages.
Then they're carried to their graves. Then minkarwana
keel comes slowly slowly. They're coming towards
that promised deed,
Then the questioning in the grief, then the
punishment that is in the grief, then the
resurrection, then the gathering on the day of
judgment, then the books, then the scale, the
mizah, then asraba, then they are thrown in
Jahannam.
It's going to come to them slowly, slowly,
the promise of Allah
and eventually, it'll creep up onto them.
When that punishment and that promise finally appears
to them, and they see it with their
very own eyes,
Allah
describes their faces. He says the faces of
those who disbelieved will become
gloomy.
For something to be very bad and evil,
Like they say
is the private parts of a person.
Is the bad evil deed.
The faces of the disbelievers or of those
who disbelieved will be very bad.
The face will look evil and horrible,
gloomy,
full of worry and depression and anxiety and
sadness and regret,
because they rejected this day and they did
not prepare for it.
And the faeces were mentioned because that's where
misery and despair is seen on the body.
You can't tell if someone's miserable and sad
from looking at his hand
or from his feet. You look at his
face and you'll know exactly whether he is
sad or happy. Even in this worldly life
if a person was to receive good news
you can see it on his face. The
face brightens up and it's illuminated
and if a person wants to receive like,
really bad, sad news, you can see it
on his face. The face is dark. It's
gloomy. It's depressing.
You need to understand brothers and sisters in
Islam. We're not just speaking about some sad
news they received in this world of their
life. They have been dragged to jahannam.
They are seeing that which they used to
deny and reject.
The regret is grand, it's huge!
They are going to burn forever and ever
because of their kafar.
So
you see that
See that? That implies
that there is some deep
regret and sorrow and blackness on the face.
Why?
Those who disbelieved
Allah mentioned the reason for why the face
became evil and horrible because of the disbelief.
And it'll be said to them, this is
what you claimed would never come.
It will be said to them. Who will
say to them?
They say that the angels, the prophets, the
believers will all say to them. Or it
could be that the disbelievers will say to
each other as they're being thrown in Jahannam.
They'll look at each other, and they'll say
This is what we used to call for.
And what does that mean? In another this
is the other
he reads
is to call someone like a to invite
someone to call him.
So it said to them,
this is the day you would call. You'd
call for this day and mocking it. How
they they used to do that? That's
the kuffar In this world in life, when
Allah a zawajal would promise them about a
threat or a punishment,
they'll say to the Messenger, Arjilana katana,
bring us a share our share of punishment.
Let's see it. Come on. Where is it?
If you're truthful, show us. Where is it?
In other places in Surah,
he
says they'll say,
If indeed this is the truth,
shower
shower above us stones.
Come on. Bring on this painful torment for
punishment you keep telling us about. Bring it
on. Let's see where it is. So now
look at the regret. They're looking at each
other
and they say This is what we used
to call for. This is what we thought
was a joke.
We used to say bring this on.
Now it's brought on.
So the regret is severe and it's intense.
Allah
then says
Say to them, have you considered?
Who disbelievers? Have you considered?
So now you need to understand. They've rejected
the message. They don't want anything to do
with it.
They are character assassinating the messenger
right in.
They are calling him a liar, a madman,
insane,
and his message is still going. What do
they want now?
If you cannot silent a person
after you've character assassinated him and his followers
continue go, what's the next step? Kill him.
As the next step is kill him. Right?
Even Allah would say
They wanted to to prison you. They couldn't
do that. Now they wanted to kill you.
So
he is going to give them this situation.
Now is going to give in for what
they want and play that scenario in their
mind.
So you want me killed. Right?
He says to them, have you ever considered?
If Allah was to destroy me? Let's say
Allah destroyed me and he killed me and
he made my killing on your hands. Let's
see Allah gave you the ability and you
killed me and you got rid of me.
Not only me and all my followers as
well were killed and destroyed by Allah
Or let's say he doesn't kill me and
destroy me, rather let's say he bestows his
mercy upon me.
Subhanallah, just before I go, we we explain
something here. If
Allah was to kill me, what's opposite to
kill me? Allow me to live.
That's opposite to it. Opposite to Ahia. Opposite
to Ahlaka Ahia.
So we were expecting in
That's what we were expecting.
But Allah did
not say
gave us life. Rather He replaced the word
life living
with the word
with the word with the word bestow His
mercy upon us. And this is teaching us
something that life living on earth
is from the greatest mercy that Allah
bestows upon his creation
because this is where we can prepare for
the afterlife and the meeting with Allah
living a long life on earth upon righteousness
and goodness. This is an act of mercy
of Allah upon such a person
because it is a chance and an opportunity
to increase in your iman and your good
deeds.
And that's why for the believer, our hope
is not when we die.
We don't hope for when we die. Our
hope is how are we going to die.
A long life is something good if it's
upon righteousness and goodness as in the ri
sallallahu alaihi wasallam said. So coming back to
this
now
Tell them,
have you considered their kuffar? Have you considered
if Allah was to kill me and my
followers?
Or, let's say, He decided not to kill
me and He bestowed His mercy upon us
and we lived. Either way, either way,
You
tell me who will save the disbelievers from
a painful punishment. You see, to protect someone
and grant them safety.
So this is a serious reality check. They're
being told:
put your silly pathetic excuses and arguments and
questions to the side, put it on the
side, side, go up for a
second, listen and think with your mind, forget
about us whether Allah killed me, destroyed me,
my followers, He made me live, He bestowed
his mercy upon
forget about me altogether.
You you focus on yourself.
Who's going to save you? Who's going to
protect you when the painful punishment comes?
You'll still be resurrected.
You're still going to face him, and you'll
have to deal with it. Are you prepared
for that?
So these disbelievers, they are envious of the
believers. They are envious of Rasulullah sallallahu alaihi
wasallam,
but in Nabi salallahu alayhi wasallam, he feels
pity and sorrow towards them.
Feels sorry for them.
So he's saying to them, go. Don't worry
about us. Allah killed us. He made us
leave. You can worry about yourself. Don't worry
about it.
Allah, you gotta look after yourself. Save yourself.
Who's gonna save you when that punishment comes?
Now
he tells them the truth with all certainty.
See,
he is our Muhammad, the most compassionate.
You see, the entire surah
repeated this name of Allah.
We believe in Him and in Him alone
we trust.
Now
he tells them the reality of the matter.
Before what was he saying before? He was
saying
in Allahu on the night.
If Allah was to destroy us or he
was to bestow his mercy, Nabi sahlam he
said that
not from doubt in his heart that Allah
will destroy him and the believers.
He said that to distract them away from
him so that they can focus and think
about themselves.
Who'll save you? But now He will say
to them
We have believed in Him
and upon Him alone we rely.
That means Allah
will aid us, He'll support us, He'll admit
us into His mercy and into the paradise
and notice something beautiful here.
There's something abnormal and something normal.
Is a normal sentence structure.
Is an abnormal sentence structure. We would have
expected
Why is that the case?
Implies
more than one thing we believe in and
that's the case. We don't only believe in
Allah, either we believe in Allah, his messengers,
his books, the last day, the divine decree.
There are many articles of faith that we
believe in.
When Allah comes before Tawakkana, it implies what?
We've said this many times now.
Exclusivity
because we only rely upon him and no
one else. So
only upon him alone, we,
we we we we put our trust.
And you will soon come to know who
is clearly misguided.
When Allah's victory comes to us,
you will know who definitely is misguided.
When you die, you'll know,
and regretting afterwards will be will be of
no benefit. You think we are misguided?
You think we're foolish?
You think we're backwards?
And we're in the stone ages?
He is Ar Rahman.
We believed in Him and upon Him we
relied and soon you realize who the foolish
misguided ignorant one was.
SubhanAllah.
Notice here, Ar Rahman,
once again the final time in the Surah
Ar Rahman, he reminds them of this name
to say that he's still the most merciful,
even though he showed you displeasure
by getting the messenger sallallahu alaihi wasallam to
address you, but he hasn't given up hope,
and he's still al Rahman towards you because
this is an address to them.
So he still reminds them of his name
Ar Rahman.
The doors of mercy are open. Come back,
and I'll accept from you your your Islam
and your iman.
SubhanAllah,
notice how he combined between these two matters.
Because this is the peak of our faith.
This is what we practice every moment of
our life, and this is the central message
of the Quran.
You know, what is the greatest surah in
the Quran?
Surah Al Fatiha. Surah Al Fatiha is the
greatest surah in the Quran. What is the
central message in Surat al Fatiha? What's the
core in Surat al Fatiha?
Is Eman
Nabi.
That's how it is.
So
that's our purpose and goal in life.
How do we get to that goal? How
do we get to our purpose?
We're going to seek his help. We're gonna
rely on him, and we'll get to our
purpose. So aman rebi is the purpose, alihi
taqanna is the means to that purpose. It's
the way to that purpose.
So as long as a person puts his
trust in Allah,
he'll continue to remain a steadfast believer,
and then the Surah concludes one final ayah
with
us. It concludes with a warning
and this is another possible punishment
in this life before the next.
Allah says
Tell them. Have you ever considered?
If your water was to sink into the
earth,
all of a sudden
you wake up the next morning
and there's no more water in your wells.
It all disappears. It's gone into the earth.
Imagine this?
Imagine the source of life on Earth is
water.
Everything is living because there's water in it.
Imagine that the source of life sinks into
the earth
and you're unable to have access to it
and bring it out
is for something to sink deeply in and
you lose access to it like it comes
from the word
You know, you're all familiar with.
The cave of.
Means a cave.
It's called as such because the cave is
deep into the mountains.
So if your waters become really deep sunken
into the earth,
Who
else will bring you flowing water?
Has two meanings.
Comes from the word
meaning for something to be smooth and flexible.
Right?
Water that flows effortlessly,
smoothly, like a very calm
cool stream of water that is flowing.
Also comes from the word
to see something.
Water that flows on the surface of the
Earth, you can see it, because if it's
sunken into the Earth, you can't see it.
But if it's on but if it's ma'in,
meaning it's on the surface of the Earth,
you can see it.
And this is another blessing of the blessings
of Allah that we must ponder and focus
and reflect over. You know, the entire Surah
has been calling us to reflect over different
things. This is one of the things to
reflect over, the water itself and how it
exists on the surface and it hasn't sunken
in yet.
And this warning here is important.
It's very important. I tell you why.
Because earlier, what did Allah
threaten the disbelievers with?
He said, Who's going to provide for you
if he decided to withhold your risk?
And we said at risk
is where where is it initiated from?
Office.
So Allah
threatened them
with not an earthly punishment, but a punishment
that is from the skies.
So you know what they could say? No
problems. Hold the riz back. We have what
what the what the what's the water that
Polish has among among them?
Zamzan.
Hold back to this. No problems. We got
Zamzam on earth. So now even the Zamzam
is being threatened.
The ayat
are being recited onto these arrogant people for
them to think and reflect and ponder.
You need these final, these last 3, you
find this. Allah mentioned a punishment of the
afterlife. Yeah?
Who's going to save you all from a
painful
punishment on the day of Jordan?
Then the last ayah was
a worldly punishment.
Your water is to sink.
And in between these 2 ayaat,
there's only one way you could be saved
and avoid this punishment altogether, and that is
by joining us.
So the solution is sandwiched
between two problems a worldly punishment
an afterlife punishment
The solution is in the middle. Join us.
Subhanallah, some Ulamat mentioned in their tafsir
that this ayah was recited upon a group
of arrogant people
who will bring
you flowing water on the surface of the
earth. So some of them said if the
water was to sink, we will bring it
out with our axe and hammers.
We'll dig it out and bring it out
like that. So Allah
took away the moisture of their eyes, and
they ended up being blind.
Subhanallah. Would
would I read a commentary there?
Who's now able to bring back their sight?
Who's able now to put moisture back into
your eye and make it flow right, and
runny like how it used to be before.
For the arrogance of some people
lands them into very severe trouble. We ask
Allah to keep us away and save us
from arrogance.
Brothers and sisters in Islam, our final discussion
is just very short about the beginning and
the ending of the Surah. In the very
beginning of the Surah, Allah he
said,
In his hand is all kingdom. It rests,
and it lies in his hand
and it ended with a threat.
Have you ever considered if your water was
to sink,
if it was to become inaccessible? Who's going
to bring you flowing water? And, you know,
the water that you and I drink, we
cannot survive without it.
He's in control of it. Even that is
part of his mulk. So it began with.
And even as little as this water that
you and I cannot survive with, that's part
of his mulk as well.
So like that's Allah
establishing his
complete authority and dominance over mankind, your water,
that you are so weak when you are
first in desperate need of a sip.
That's part of his mulk. That's in his
hand. He controls it, so
remain on his side
to be saved and preserved
from all forms of punishment in this life
and in the afterlife.
We also find,
probably
one more interesting thing is at the beginning
of the Surah, there was what? There was
a mention of
Do you see any flaw in the creation
of Allah?
And at the end he says
have you seen?
So you see the ideas at the beginning,
have you seen have you seen
any flaws?
Do you see any flaws? At the end
Have you seen yet? Have you considered yet?
That the authority and the might and the
dominions
and the strength belongs to Allah
so once again there is that establishment of
Allah,
authority upon mankind. And so hearts at the
end of this surah must be humbled
to the oneness of Allah, to the greatness
of Allah, to realize that he is the
one true lord
and king of this worldly life and of
his creation.
And afterwards, a person submits
to Allah's
commandment, remains loyal to Allah. He's on the
last
side.
And this is why,
Danny, after we shared
what we were able to share
in a few days of this Surah,
heart should be charged with the greatness of
Allah.
And if this greatness of Allah
is instilled within the heart,
that is the that's where you will
source the confidence
to answer the questions in the grave.
Remember, we said
is to be read every night before you
sleep.
So
now with this understanding that we have of
the surah,
you will always read Surat Al Mulk every
night remembering
the greatness of Allah. And if a person
dies in a state like this,
he has enough
reverence of Allah. He has greatness of Allah
in his heart. He'll be able to answer.
He'll be able to answer the questions, the
pressing compelling questions
that are in the grave. We ask Allah
at the end of this course that he
make it a benefit for all of us.
Ask him
to grant us goodness and success. We ask
him
to forgive our sins and our shortcomings.
We ask
him that he grant us a hasanah in
this world, the life,
in the afterlife,
and that he save us from the fire
of *. I ask Allah
to admit us all in the paradise
into
In our next trip,
we will have some time to decide on
on what we'll do,
But,
what we'll do yeah. And he suggest
we continue with the tafsir of Sur of
the of of Jizet Tabarak,
or we may move on to something else.
I really have something to to share and
desperate of sharing it, and that is a
course about,
an understanding
of a salat
and,
the positions and the movements and the words
that are set in a salat. So that's
something that is ready and that is to
go be with Nillahi Ta'ala. But I am
between that and continuing on,
jezat Tabarak. So what would the
both. We won't have time to do both
in one trip. But, anyway, perhaps we'll send
the poll out
on the,
on the WhatsApp group. If you're on the
community channel of Al Masjid, we'll send out
the poll
and take your thoughts on that. And then
be it then later, Allah will ask Allah
to grant the success and strength for that.