Abu Bakr Zoud – Tafseer Surat Al-Mulk – The Kingdom – ayaat 5-14 – Part 3-5
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AI: Transcript ©
All praise and thanks belongs to Allah
And may the peace and blessing of Allah
be upon his servant and final messenger,
As
to our fellows, respected brothers and sisters in
Islam,
And we're going to continue the tafsir of
Surat Al Mulk.
In our last lecture, we finished
the first 4 ayaat.
And we found out that in the first
4 ayaat Allah
was speaking about
His greatness
and His authority
and His Kingdom
and his dominion.
He's the one who created death and life
and that in and of itself is a
proof of his greatness
since no one can replace
since no one can replicate life and death.
No one can create this.
No one can control whether he wants to
exist or not.
And none of us can control when we
die.
Therefore, it is in His hands, subhanahu wa
ta'ala, and that in and of itself
establishes His authority
over mankind.
And He created life
for what purpose? To test us.
Those who pass the test, He will be
Ghafur towards them.
And those who fail the test, he'll be
Aziz,
establish his might and power upon them,
which is why the ayah concluded.
And we don't forget
that is still connected to the word.
So that means his,
His might and power is beyond what we
will expect.
And His His
mercy and forgiveness towards those who pass the
test
will also be Tabarak above and beyond what
we can imagine and expect.
And finally, we were invited to discover the
greatness of Allah
and the oneness of Allah through his creation,
through
through pondering and reflecting over the 7 Heavens
that He
created
and you will notice and you'll realize
this
attribute of Allah
creation will appear and recur many times in
the Surah.
And then we'll also find
And why is that the case?
Because
it's incredible.
The greatest way
to recognize the greatness of Allah and the
oneness of Allah is to ponder over Allah's
creation
and this is why when the first words
of the Quran were revealed
from the very first names that we were
introduced
to by Allah
was his name Al Khaliq, the creator.
As though the one who focuses and ponders
over Allah's creation, whether in the heavens, the
earth, in himself, the creation of death, life
and all the systems Allah created,
that can only possibly lead you to one
conclusion
and that is
He
being the Lord of all things,
once you've come to that conclusion,
then you humble yourself and you worship Him
Subhanahu Wa Ta'ala.
Now we move on.
We move on from the discussion of the
honor and the might of the sky
creating these 7 heavens layer above layer.
Now we're moving from that,
and now we're going to discuss the beauty
and the prettiness of the sky
The discussion is going to go from the
honor and might
of the sky
and now discussing the beauty and the prettiness
of the sky. Allah
He said
He says: And indeed certainly
We beautified and decorated the nearest heaven
So just before that he spoke about 7
skies
forget about 7 skies focus on just the
lowest sky and that will be enough for
you to appreciate Allah
and His greatness. He
said: Certainly We beautified and decorated the lowest
heaven, the nearest
heaven, Bimos Sabih
with lamps,
lanterns,
the stars and so on. SubhanAllah,
the people of the city where we live
now, we are really deprived of observing the
beauty of the sky. We don't see the
beauty of the sky.
If you are in the outback
or next time you go to the outback
camping
and there is absolutely no light pollution that
surrounds you, it's pitch black, you will appreciate
the beauty of the sky.
You'll see the stars, the moon, you'll see
the milky waves, you'll see the galaxies, you'll
see Saturn,
and you'll see Mars
and Mercury and Venus. All of this could
be seen when you're away from light pollution
that we see as we are in the
city at the very moment.
SubhanAllah,
it will be an unbelievable
sight. You will not be able to remove
your eyesight from the beauty that you will
see during the night.
You know, I read a book. It was
called
The Unbearable
Beauty of the Night Sky. This is a
disbeliever that authored a book. He called it
The Unbearable
Beauty.
He was absolutely
taken
away by the beauty of the sky.
Well, you know, SubhanAllah, today
people decorate
in their houses, they decorate their ceilings
with lights
and chandeliers,
right? And then when you enter someone's house
and you look up Masha'Allah,
you you appreciate the beauty of how he
lit up the
house. And all of these lightings that we
put up in the ceiling is carried by
bolts and carried by thick heavy chains and
ropes.
However, these huge heavy stars that Allah
beautified the sky with
they are suspended in the air. They are
not carried by anything
all the way up to the heavens. SubhanAllah.
And I tell you something there is actually
something beautiful about light in the sky at
night
You know when there are fireworks
people stand for hours
just to wait to see a few minutes
of tiny fragments of light being dispersed in
the sky before it all disappears.
So, Youani subhanAllah, there is something beautiful about
just looking at a at a firework
as it rises to the sky, and then
it explodes, and then these little tiny fragments
of light have just covered what you can
see.
Absolutely stunning in different colors and so on.
Imagine then, when you truly have a chance
and a moment in life where you can
actually observe
the stars and they remain there twinkling. 1
comes on, 1 comes off and you see
the meteoroids, you see the shooting stars, the
galaxies
unbelievable incredible stuff. Even in the in the
in the Northern Southern Hemisphere, there's something called
the Aurora.
You see the Aurora is spectacular colors green
and blue and violet purple
like this. If you were to search for
it these manners, you'll see that people have
recorded this, have documented it and it is
absolutely
fascinating.
Allah
decorated the sky,
and the decoration of the sky was intended.
Allah wants mankind to appreciate beauty. What does
beauty mean? We are supposed to appreciate beauty,
and this is because from the names of
Allah is Al Jameel
the most beautiful
and so if the stars at night you
cannot take your eyes away from them
imagine then when the doors of the paradise
open for the believers
Imagine the type of beauty we will see
when we observe the paradise. And above all,
imagine the moment the believers have the opportunity
and the chance
to see Allah Aso'uajn,
their maker, their creator,
the Lord of all beauty, Allahu Akbar. A
few women came together, and they were mesmerized
by the beauty of Yusuf, alayhis salaam to
the point they choke their fingers.
Imagine then the beauty when the believers look
at Allah
and see him. We
ask Allah to grant us that honor and
that opportunity.
And if Allah
creation is beautiful,
then there is absolutely no doubt that His
legislation
is beautiful and perfect as well.
He wrote a book called
about 4 volumes. An Indian scholar may Allah
bestow His mercy upon him. From the most
fascinating and amazing works you will ever read
and works,
he speaks about
the beauty in the creation of Allah,
and he does this on purpose towards the
end
he does
a stunning shift and a shock he shocks
the reader
if you have all been mesmerized
and taken aback
by the beautiful creation of Allah, and there's
wisdom and purpose in everything Allah created,
Imagine then how beautiful and how perfect and
how full of wisdom His laws are. His
legislations are. His words.
The Word of Allah came from the same
Lord that created the heaven and beautified it
with stars and so on, so we don't
miss on this point, Why did
Allah decorate the sky? Who did He decorate
it for? Allah says
was
We decorated it for you, for the people
that observe
it. Can you see this? Can you see
the the care that Allah
has put for mankind?
That He designed the entire sky and all
these lighting and lamps and lights that are
in the sky for
who? For you, so that you can observe
it and see it and continue to say
Subhanallah
and your heart grows in appreciation for the
greatness and the oneness of Allah
And when the night disappears
and the day comes, what do we appreciate?
We appreciate the beauty that Allah
created on earth. That's why the beauty on
earth is also being described as
As Allah
said,
What Allah created on earth is also a
beauty. So in the day,
we appreciate the beauty on earth and at
night when you cannot see anything on earth,
we appreciate the beauty that is above us
and that is being emitted
from these stars.
Allah
He says
and we made them the stars
as missiles
for stoning the devils.
They are the disbelievers
and the rebellious from among al jinn. So
brothers and sisters, in Islam we have something
called al ins
human, mankind.
We also have something else called al jinn,
jinnkind.
Al jinn from among them are Muslims and
Kuffar.
The Kafir from Al Jin is called a
Shaitan
and the Muslim from them is called Al
Jin. Right? So a shaitin here,
is the kafir from among Al Jin, and
it comes from the word
and means for
something to be moved away so a shaytan
was called a shaytan
because he's been moved away from the mercy
of Allah
He no longer enjoys the mercy of Allah
Subhanahu Wa Ta'ala is being cursed.
Also, Shaytan comes from the word
Ashtaan
and Ashtaan
means ropes. They say Ashtaan al Safina, you
know a ship, it has ropes. What do
they use the ropes
for? Once the the big ship arrives to
dock and it wants to port, they deploy
these ropes and the rope
is tied onto some thick metal rings that
holds it in place. So an Ashtan are
ropes. Or Shaytan is called the Shaytan
because he also has ropes.
He casts them onto mankind
through
and he reels them in bit by bit
like a fishing line The fish you put
some bait and you throw the line and
it tricks and it deceives the fish They
come to it, and all of a sudden
they're captured, and they're deceived, and they're destroyed.
Which Shaitaan has Haba'il. That's why there are
books known as haba'il shaitan. Ibn al Qayyim
rahannu'ala has an entire chapter on this, speaks
about the ropes of a shaitan, and how
does he
reel mankind into disobedience and following their evil
desire. So that's a shaytan.
Allah made these stars
as a missile to stone the devils.
Why? Why the devils being stoned?
You see before the Messenger became
appointed a prophet of Allah, the devils they
used to climb above one another until they
reached the sky, and they would eavesdrop.
They would steal the news that is being
discussed in the sky among the angels,
The events that are going to happen on
earth, and so on. And they would listen
freely without being expelled or pelted or stoned.
Then they would come down
having these
future events they've learned future events that will
happen on earth they would return to the
world and they would reveal this information to
the fortune tellers, to the sorcerers, the magicians
and they would add some lies
with it. And then the fortune tellers would
meet the people
and they would inform them of the future
and what will happen on earth and thus
the people will become fooled
and believe that other than Allah knows the
unseen.
And all this is happening by Allah's permission.
When the Messenger sallallahu alaihi wasallam was appointed
as a prophet
and now Al Wahi finally begins to descend
from the sky, Jibril is coming down with
it, that's when the jinn were barred
from listening
or even entering that university, the upper terrestrial
space. They were banned from all this. So
Allah says,
Allah protected the sky from every outcast Shaytan.
And if they
tried to go on top of each other
while
was coming down, here Allah says,
anyone who tried to listen in to Al
Wahi and what's happening in the heavens,
he will be shot with a flaming star.
So that's why the flaming star, the shooting
stars,
increased
during the time in which al Wahi was
coming down,
to an extent that it filled the entire
universe.
If you were there at the time and
you saw the universe, you'd see shooting star
left, right, center. It's just hitting
And they were no longer able to eavesdrop
on the conversation of the angels, and the
Quran was protected.
He said that the purpose of the stars
for why Allah created them, He said there
are three purposes,
Of course, there's more than 3 purposes, but
this is what Allah azza wa jal told
us of in the Quran. Number 1: They
were an adornment a decoration for the heavens.
Number 2, so that they may be used
to stone and pelt the devils. Number 3,
they are to serve
as navigation
and guidance for mankind. Where do we get
that from? From the word
It comes from lamp, a lantern. What do
people use a lamp for? When it's dark,
you turn on the lamp and you're able
to navigate your way. If you're in a
room and it's dark, you turn on the
light, you'll be able to walk from wherever
to wherever.
So the
word
in and of itself suggests
that the stars are used for guidance and
for many years the Arabs would navigate through
the desert via
the the stars. It was like their GPS,
their compass, that was like their Google Maps
and they'd go from one place to another.
Why did and
other scholars mention this? What was the point
of them telling us that the stars were
for 3 purposes?
This was in fact a refutation
against those who claimed to know the unseen
by a means of reading the stars.
They're known as who? The astrologists.
The astrologists
are people who create the horoscopes,
the zodiac signs.
They create them
and they use them to predict a person's
personality,
his future, his behavior and so on. And
no doubt, this is shirk
because he is claiming to know the knowledge
of the unseen Who are you? To claim
the knowledge of the unseen
And so And would say that the stars
were for these three purposes.
Don't believe anyone else who tells you that
I can use the stars to determine your
future,
to tell you a lot about your personality
and your behavior.
Pathetic.
Stars are for 3 things and that's all.
None of them would suggest that they are
there to tell us about human behavior and
personality and so on.
And,
astrology is different to astronomy.
Astronomy, the knowledge of astronomy halal and permissible,
you can study astronomy. Astronomy is the study
of the position and the movement of the
stars, and so on. You may use that
to identify the Qibla and so on that
will be fine but astrology,
seeking the knowledge of that, would be forbidden
and impermissible
There is a problem that is created here
within the Ayah and that is that if
the stars
were created as a decoration for the sky,
and the star itself was thrown at the
devil, and that happened so many times,
that means the sky
should be emptied from stars.
If they were used as shooting stars,
that means the sky should be empty by
now.
So how do we understand this? In Imam
Ibn Kathir
he mentions
that it's not the star itself
that is thrown at the devil
Rather, it is the flame from the star.
So a flame detaches from the star
and that's thrown at the devil, and that's
clearly found in
Allah says that the devil is coated with
a shihab thirkib,
which is a bright burning flame
that detaches from the star and then it's
thrown at him.
That is the punishment of the devils in
this worldly
life. And their punishment in the afterlife?
We continue
So within this ayah Allah spoke about their
punishment in this life and in the afterlife.
We have prepared for them the punishment of
the blaze.
And this part of the ayah is great
evidence
that the devils
The devils are commanded to worship Allah and
believe in him.
Those who do not believe in Allah will
enter the hellfire
And those who believe in Allah from among
al jinn
would enter the paradise.
So paradise is for jinn and for al
ins
What's the proof for this? Allah
at the end of Surah Al Rahmah, he
said,
When Allah spoke about Alhurul Hayin, the woman
that He created in the paradise
as an enjoyment for the believers, the men
that enter the paradise,
He said about those who are that
no man nor
has ever touched them, meaning al and mankind
enter the Paradise, Of course those who believed
from among them. Allah
said:
We've prepared for them a blazing punishment.
The word
is an interesting word
that comes originally from the word
is to
prepare.
But we now
said
so what happened is one of the Dan
was substituted
for a Taq.
And that is because
in the Arabic language, on the Arab's tongue,
that's heavy.
Is heavy. So Allah would say,
and this is known in the Arabic language,
to make the language and the pronunciation
of the language lighter and easier on the
tongues of mankind.
Means we prepared for them. You know there
are many words in Arabic that also mean
prepare. Like what?
Habarna,
jahazna.
So what's the difference between all these words
that also mean to prepare and
comes from the word
it comes from the word
means what?
To count something. Okay.
So means we have prepared for them
and calculated
a punishment for them. You know the idea?
Look, for example sometimes
I may invite people to my house for
a party.
It could be an open invitation
and it could also be a closed invitation.
If I have an open invitation,
that means I'm going to just set up
chairs
in my backyard and I'm not going to
count how many I've set up
because it's open. I'm expecting whoever comes in
comes in, he gets a seat he sits.
But if I have made a closed invitation,
let's say I've invited 10 people, what do
I do? I count 10 chairs
and I set them up. I count 10
plates and I put them on the side.
I count 10 cups, right? I count.
When you're preparing something and you're counting to
exact measure
that's called
is different, that's when you prepare without any
measure and count,
so within the word
Allah
is saying that He has prepared an exact
amount of punishment for them for what they
deserve for their rebellion,
and that teaches us the justice of Allah
They don't get punished more than they deserve
and nothing less than what they deserve. An
exact precise calculated punishment.
The justice of Allah azza'ajal.
The punishment of a sair.
What is a sire? A sire is the
name of the hellfire.
A sire comes from the word Musaar.
Something Musaar is for something to burn intensely.
Like you know,
the Bunsen burner. You know the Bunsen burner
when the flame is really concentrated.
It doesn't go left and right. Like if
you were to burn a log, the fire
is going left and right. A Sahid is
that concentrated
fire that is reaching levels in degrees.
And saeed, it also comes from the word
money,
cost. And you know the cost is also
associated something that increases.
You know, they say the cost
the cost has risen.
The rise in cost of living, right?
Cost is always related to something that increases.
So the idea of Assayr
is the intensely
rising,
flaming,
blazing
fire.
It's a fire that is rising.
Rising.
And you cannot see where it's rising to.
And when a fire rises so high up
in the sky,
it just gives you an idea of how
intense the base is.
So the word Sa'il is illustrating something horrific
about the hellfire.
And we notice something incredible and unique when
Allah
speaks about the devils
and their relationship to the fire, he always
uses the word
sair.
Allah
says about the Jin, he uses the word
sair for the hellfire. He
says,
is always the fire that is promised to
the devils.
Why is that the case? Because, a
person may say,
if a Shaytan is created from fire,
then him being thrown in the fire,
how would that harm him and how would
that
do anything to him? But he's from fire.
So if he's thrown in fire, he will
not burn.
You see,
how we respond to this, we say the
human being is created from clay.
If I was to take a brick created
from clay and threw it at you,
it'll injure you. It'll cause you severe pain
even though you're created from clay. But clay
being hit on clay will create damage and
pain.
Now a Shaytan is created from fire
and Allah
uses the word Assa'eel
to teach us that even though He's created
from fire, he's going to be thrown in
a blazing,
rising,
flaming
fire
that the eye has never seen like
and the body has never experienced the heat
of
so he will definitely
burn and it will be a painful experience
for a shaytan. We exactly prepared for them,
them the shayateen,
and their followers, and the disbelievers.
And that's why Allah Azzawajan said in the
next ayah,
ayah, And for those who disbelieved in their
Lord, they will suffer the punishment of *.
Remember
how before at the very beginning of the
surah we said
that Allah is mighty and powerful
against those who fail the test?
Now the discussion of those who failed the
test is going to be mentioned. Who are
those that failed the test?
Who failed the test? Now it's being
mentioned.
That's how you fail the test.
The word,
it comes from the word.
Means to hide something, to to seal on
something. Like a farmer in the Arabic language
is called a kafir.
So if you see a farmer, you say
a kafir
to be offended because the farmer also is
called a kafir. Why is he called a
kafir for? Because he takes the seed and
he buries it in the Earth and he
covers it.
So Allah mentioned this in the Quran.
In that Surah, when you read
it means the farmer, not the kafir.
Right? So we we be very careful.
Why are they called Kufar? What did they
cover?
See Allah
created us and installed within us a
fipprah means
we're all born upon the pure teachings of
but when a person grows and begins to
hear
comes in contact with Al Wahi and the
messengers,
when he decides to cover his heart
from the Nur of the Quran,
That's called a Kafir.
So he has Nur from within, the fitra,
and he covered it. He did not allow
the light of the Quran to shine on
his heart.
He covered it. That's a kafir.
For those who disbelieved and rejected
their Lord.
SubhanAllah.
You see the word
it makes it makes you feel a sense
of attachment and obligation to Allah.
Yet they had an obligation to worship Allah,
but they rejected him. They disbelieved in him.
Kind of like if I was to say
to you,
look
after your mother.
What does that mean?
Already when I say your mother, that word
your,
it kind of makes you feel a sense
of obligation that that's my mother, I have
to look after her.
There's a sense of attachment and obligation.
So when Allah
says,
They disbelieved
in their Lord,
the one who created them, gave them
life, took their life away, decreed for them
all their affairs and matters, provided for them,
sustained them.
How dare they disbelieve in Him when He
did all this for them? And every goodness
they ever earned in life was from Allah.
What is this type of manners with Allah
that he looked after you for all this
time
and you disbelieved in him? You failed in
your obligation and your responsibility with your maker
and your creator.
So for them
the punishment of of *.
And what a horrible
destination that is!
How will their state be in the hellfire?
The devils and those who disbelieved in Allah,
how will their state be in the fire?
So the next Ayat explained.
When they are thrown into it, into the
hellfire.
Remember,
The word
means a pit, a hole in the ground.
If they're thrown in it
when you throw something, you throw it from
above and it lands
down. It goes down in the down direction.
So when they're thrown in it But let
me say this as a as an introduction
to these ayat. What is about to come
now in the next few ayat
is a severe
an intense
description of the hellfire
and the misery of the disbelievers.
We ask
Allah to save us.
The description
of what is about to come
is supposed to instill within our heart the
fear of Allah
and it's supposed to put deep within our
heart the urgent sense of preparing for the
afterlife.
What is about to come is no joke.
Imagine
the great Lord
punishing the one who disbelieved and disobeyed and
rebelled in his kingdom.
Surat Al Mulk.
Such a person decided to rebel against Allah
in Allah's kingdom.
What is Allah going to do with such
a person?
And, yes, the fear of Allah
and the fear of His punishment must be
in the heart.
Nabi mentions,
and this is a hadith, Sahil ibn Sadus
Saidi
Sahil
said that there was a young boy from
among al Ansar.
The fear of Allah
penetrated deep in his heart,
As a result, he used to consistently
cry when the hellfire was being mentioned.
SubhanAllah
reflect over this hadith today.
When the youth cry,
what do they cry for?
What is the reason for why they cry
today? Some
might cry
because their football team lost the match.
Some might cry
after watching
a romantic movie
and it ended with a separation.
Some cry
because
his girlfriend broke up with him. I said
to him, I don't want to be with
you anymore.
Lakim SubhanAllah,
This young boy here, he would cry when
the hellfire was mentioned.
And it only intensified in this person's life.
The narration says until
he stayed at home, he locked himself in
the house and he did not come out.
So the Sahaba went and said, You Rasoolullah,
there's a young man. He's in his house.
He's not leaving. Every time the fire is
mentioned, he cries.
So Nabi sallallahu alaihi wasallam
visited him.
He entered the house.
As soon
as entered,
the young boy jumped from where he was
and he hugged the Nabi sallallahu alaihi wasallam
and embraced him tightly.
And he dropped dead.
Then
Nabi
sallallahu alayhi wasallam put him down
and he said, my companions,
prepare his funeral.
For indeed the fire,
the fear of the fire, has tore his
liver into pieces.
The fear of Allah
and the punishment of Allah can reach such
a level in the heart of a person
where his actual organ
becomes
torn into many pieces.
Today, Wallahi,
if a person was to cry from the
hellfire
or the mention of the punishment of Allah,
what would people say about him?
This guy's gone insane, he's gone mad.
This is what would be the reaction of
people today.
Take him to some sort of mental institution
whether you need a break, you're depressed.
And the problem in today's world is that
there is a huge emphasis on love and
hope.
The one who talks about the fear of
Allah,
the one who talks about the fire and
the punishment,
he's hated
and he's cancelled in society.
I've heard people say I hate the Sheikh
because he always talks about the fire.
I hate him because he always makes me
hate praying. He says: So those don't pray,
they go to the fire.
I hate Him and I hate worship altogether
because they always talk about the fire and
the punishment of Allah. Well let me tell
you something.
The reality
is, oh by Allah, listen, the reality is
if you
die
and your heart only knows
love and hope,
you die and you meet Allah with a
corrupted heart.
Because in Nabi salallahu alaihi wasallam once he
entered upon a young boy, he was dying.
He said to him,
how are you young boy?
The boy said, you Rasoolallah,
I hope for Allah's mercy, and I'm fearing
my sins in the hellfire.
So Nabi salallahu alaihi wa sallam said to
him, comforting him, he said to him,
if these two emotions,
hope and fear,
are combined within one heart
during that moment of death,
then Allah will
give such a person what He hopes for
and He will save him from that which
he feeds.
So the fear of Allah
is worship brothers and sisters in Islam.
The fear of Allah cannot be developed in
the heart if we don't read these ayaat
in the Quran and explain them the description
of the hellfire. And we're speaking about
a positive fear of Allah.
The positive fear of Allah, the one that
keeps you
straight on the path
and keeps you upon your duties and responsibilities.
That's the type of fear of Allah we
want.
Not the crippling type of fee that makes
you fall into despair and losing hope in
Allah and leaving a deen altogether because what's
the point?
That that's a negative type of fear. The
fear of Allah
is supposed to lead you in good action.
It's supposed to prepare you for the afterlife.
It's supposed to nurture your iman, not destroy
you.
Just like a speed camera, the speed camera
is out there
to keep you in check of your speed
so that you don't transgress as a result
you harm yourself and others.
That's why this big camera is there.
So Jahannam is there and its mention is
there to keep you and I straight in
check,
So that we don't transgress the laws of
Allah because if we do so we harm
ourselves,
possibly harm others.
So now, Lars
Zohajali
says
When?
Not if.
This is not a matter of if it's
going to happen. This is a matter of
time. It will happen when
they are thrown into it.
This word is used when you when you
throw rubbish.
You throw rubbish.
So the ideas
an also implies ease, like something that's tossed
out very easily with no effort.
Also implies
that they are abandoned.
You know rubbish
was once a useful product.
Rubbish was once something useful.
You treasured it, you stored it, it was
in your house, you benefited from it. Once
it became rubbish,
you took it and you threw it, you
abandoned it, you don't want it, you don't
give it love and care anymore.
The idea of the word suggests
that these disbelievers that are ending up in
Jahannam,
they were
useful. They were useful in this worldly life.
They had. They had al
Fattro within them.
They had a
chance. No matter how corrupted you are and
how black the heart was, you were always
precious in Allah. You can easily turn, turn
to Allah and Allah who would bring you
back into His love and care and mercy.
But when you die upon disbelief,
you're now useless trash because there's no chance
afterwards.
So you see the word
it captures these two sides of the discussion.
Beautiful.
Says, when they are thrown into
it, thrown in a hole, Jahannab is a
pit, a very deep hole. Nabi Sallallahu Alaihi
Wasallam, he was once sitting with the companions
All of a sudden they heard a loud
bang!
So he said to the ruler Mahadah, he
said to the companion, Did you see that?
You see what that is? They said Allahu
Rasoolhu Anam. Only Allah is messenger. No? He
said,
That's a stone,
a boulder.
It was thrown into Jahannam 70 years ago.
Right now it reached the bottom of the
fire. So that's the loud bang we heard.
That's.
That's not just a stone. These are human
beings and that
are going to be thrown
they will hear a deep inhale for it
a
shahir is to inhale.
And it's a sound that comes from the
chest
not from the throat.
So it's like a it's a raging noise
that comes from the chest when you take
a deep inhale You know when when someone
is angry
and he's about to strike his punch or
scream, what does he do? He collects all
his energy.
He takes the energy in, and then he
learns his violent blow or his scream or
whatever it is. He releases
it. So this is kind of what the
fire is doing now.
They will hear and inhale for it. It's
gathering, it's collecting its energy to release at
one go on these people that
are that are bound for it.
And not only this
Tawhid this roaring sound this inhaling sound
and at the same time it's Tawhid. It's
boiling up
Abin Kathir
he mentioned that Sufyan athuri said
it boils them
just like a few grains boil in a
large pot of water.
You know, a few grains, when they are
put in a large bowl of water, what
happens to the grains?
If there are a few grains, they begin
to rotate and they turn and they spin
rigorously,
as opposed to if there's many grains in
there. They hardly move.
But if there's a few greens, you see
them, they turn and they go really quick,
rigorous.
That's wahiratafoor.
So the the the the disbelievers
that are in Jahannam,
that's what the fire is doing to them.
They are burning, they are spinning, they are
rotating. The fire is furious.
And Tafur also is when you throw a
stone in the water and there's a splash.
So as they're being thrown, there is a
splash,
and it's
in so so intensely hot and boiling through,
but they are spinning as they're going down.
It's almost about to burst and rip apart
in anger.
It's almost it's gonna erupt from anger, but
Allah
keeps it together. You see, the hellfire is
one creation. It's one thing Allah created
but it's almost about to tear in pieces
out of anger. You know, if you had
a tire and you were feeling pressure into
the tire and you kept going, you did
ignore the warning signs, you kept going: What's
going to happen to the tire? It's going
to blow up and erupt in a million
pieces.
But
Allah keeps it together. That's takadu tamayazumilalayiv,
about to burst.
It's about to burst and tear up
for every sinner,
for every mushrik,
for every zenny,
for everyone who consumed arriba and alcohol
and disrespected
his parents,
those who died upon a shirk, upon major
sins and never repented from them.
It is about to burst from them. It
wants them in.
This is different to the one who died
upon atoba.
The one who died upon atoba from his
major sins
and his minor sins and he had no
ship in his life.
Such a people are hoped to enter the
paradise without even seeing anything from the hellfire.
We ask Allah
to make us of that type.
The fire is accretion of Allah. It has
senses,
it feels,
it inhales, it exhales, it boils, it gets
angry.
And that's why Nabi
said: Once the fire complained to its Lord,
it said
parts of me are eating other parts.
That's so so hot because of its heat.
So
Allah gave the hellfire permission to exhale twice.
One exhale
in the summer and one exhale in the
winter. Nabi salallahu alaihi wa sallam said,
the coldest day you experience on earth,
any cold that causes destruction,
is from the zam harir of the fire,
from the freezing part of the hellfire.
And the hottest day you experience on earth,
the heat that causes destruction and ruin,
that is from the intense
flame of the fire.
So it feels it has these senses.
Allah
says,
Like I say, it's it's just it's about
to burst and rip from anger
every single time a group is thrown in
it. Fozhun is a group of people.
The word Fozh, it comes from
wazaf.
If you flip the words around, it makes
wazaf.
And wazaf,
it implies speed and instability.
They say, oh, Jafar Rojul.
If I describe a man and I said,
oh, Jafar Rojul, it means a person is
running but he's off balance,
right? He's running, he's wobbling left and right,
he's not balanced, and he's speeding.
Allah
says, speaking about the hearts when they shake
and they tremble.
So
every time a group is thrown in. But
what do we know about this group?
What do we know about this group is
that
these are groups there'll be speed in the
process.
Lot of one group after the other. They're
coming right after each other. There's no stop,
Halos, because accountability is finished. The books have
been handed,
and now not a single second is wasted.
So Fuzion
implies
that the process will be very quick. Not
only that, as they're being thrown,
they're shaking,
there's terror, there is fear, there's trembling of
the heart, There is speed in the entire
process. That's what the word fozhoon suggests.
And that's the physical punishment they're experiencing.
Now Allah
tells us about the psychological
punishment.
Every time a group is thrown in
Its gatekeeper,
which is Malik,
He says to
them, didn't Awana come to you?
Imagine you're being physically tortured
and then someone tells you and reminds you
of why you're being tortured!
That's psychological
damage!
It is!
Let's say I warned you and I said
Brother, don't go to such and such place
and you ignored the warning and you ended
up there and you were grabbed and you
were tortured and beaten,
then I go and see you there as
you're being tortured and I say to you
Didn't I say to you don't come here?'
That's like rubbing it in. So you're experiencing
the the physical torture
and the psychological
torture as well.
The gatekeeper asks them: Didn't Awana come to
you? Why is he telling him this? Why
is he telling him that? Because when the
when the kuffar see the fire, what do
they say?
What's their wish? Allah
They're already mumbling words. They're already saying something.
They are saying, Our Lord, return us to
this worldly life.
Yeah. We wish we can be returned to
this worldly life, we'll do righteous deeds.
When they say that,
that's when Malik says
Now you want to go back? Didn't the
one already come?
And I want you to to pay attention,
there is a difference between Munvir
and Navir.
Allah did not say
There's a difference. 1 Ismelfa'il,
1 Ism Mafroul.
The difference is this,
Munvir
is a warner
as he warns.
So if I stand and I said to
you, brother, don't put your hand in the
fire, it will burn.
Right now, I'm a
because I am talking the warning.
When I'm talking the warning, that's a
that yeah. There implies
consistency,
a consistent
whether
he speaks or not.
And let me the
idea here
is, you know,
sometimes,
I don't know if you experienced this, we
experienced that school,
but we're in the school
people were scared of the principal.
The principle All we need to do is
see him and it's a warning for us.
He doesn't have to open his mouth.
The second we see him, everyone's up straight
and behaving himself
Or he didn't even open his mouth. But
just seeing him is a warning.
Right? And sometimes
we have this relationship with each other. Like,
I mean,
Mashiach,
people of knowledge, people who you look up
to
Sometimes
when someone sees them,
and he's upon certain major minor sins, he
comes to him: Allah Sheikh, SubhanAllah, man, I
quit smoking 2 days ago. Well, Sheikh didn't
ask you whether you quit smoking or not.
But you feel his presence is a warning,
right?
A sister
that is dressed modestly wearing Al Hijab
and she has friends that don't Adhee to
Al Hijab
And when they see her, when these non
hijabi sisters meet their sister that is upon
hijab,
all of a sudden the conversation, you know,
last night I was thinking about wearing the
hijab. Here, she didn't ask you about the
hijab. Why did you feel talking like this?
Because there are some people just seeing them
is a reminder,
without them opening their mouth. Seeing them is
a reminder, a warning. That's what naveer means.
So the angel is saying,
Just the presence of a man had just
been walking around.
That was enough. Didn't that come to you?
Didn't he even just casually
someone walked by seeing him
was enough of a reminder for you?
But but imagine the prophets
would speak,
would warn the people about the whole fire
and so on.
And the word Yeah Etikum
comes from the word Ata,
and Ata
it means for something to come, but come
really
casually, no effort.
Even
the casual walk of a warner just that
once,
Did it ever come and cross you? Of
course it did.
Didn't a warner come warn you about the
fire, about the punishment,
about disobedience and its consequence?
Now they're going to speak with absolute regret
and disappointment.
So what we're about to say now and
discuss of their words, you need to think.
This is not just like,
No problem!
This
is These are people The fire is in
front of them!
The blaze is high rise.
They're being thrown by angels.
They have absolutely no control and no escape.
How are they going to speak?
Regret,
worry,
sorrow,
with terror, with absolute fee.
They will reply: Yes.
Subhanallah,
you need to understand.
Why are they admitting?
Why are they admitting?
Because
if they deny,
well they got no chance of being rescued.
But if they admit,
they're thinking we might have a chance of
being saved and receiving some leniency from Allah.
You know like in today's
world, the court system,
they give you a chance. If you've committed
a crime, they give you a chance. You're
gonna plead guilty or you're gonna plead not
guilty.
If you plead guilty, what does that mean?
If you are found guilty, your sentence will
be reduced
because you saved the court time and money
and resources
So I'll give you a lighter sentence.
But if you plead not guilty,
and eventually after a long trial, you're found
guilty,
you will receive a harsher sentence and punishment.
So they're taking this approach now: Let's plead
guilty.
Maybe it'll help us.
Maybe the punishment will be reduced upon us,
maybe we'll have a chance.
So, bella, yes.
They say
bala
You see, the word bala could have been
enough. Bala means yes.
But they continue,
and they add a complete full sentence. They
said
They say, yes. Indeed. A warner did come
to us. Or
would have made complete sense,
But they add indeed a water came to
us. It's just like if you were to
say to someone didn't I tell you don't
go there?
Then you say yes. You told me not
to go today.
I'll repeat I'll add these words I'll make
a full sentence
that's out of regret. Otherwise
if I was to answer you saying yes
then that would have been enough.
But if I was to say yes I
know you told me not to go there
I shouldn't have went there and I continue
uttering such statements and words. I'm only seeing
that out of deep regret and a flaming
burning sense of regret from the heart. So
they say
Remember the angel asked them
How did they
answer?
What was assumed is
he said
They said
The difference between.
So now they're acknowledging yes, because
means to come with effort, to look after
people, and so on. Where ata is just
a casual coming. So now they look look
how look how much they're admitting. They say,
yes.
The naveer, the wala, did not only utter
Hijjah.
He came with passion.
He was
looking after us. He had us at his
great concern.
He made sure we understood everything. He recited
every word.
Look at the words they say.
The woman came!
We saw them. We knew about them. The
people of Islam were visible and clean for
the disbelievers to see and observe. They weren't
disguised
This is also teaching us how the Muslims
should behave in the community that is full
of disbelievers.
You should be you should be clear with
your Islam, clear with your Iman
When the disbeliever sees you, just the me
fact he sees you, you, your existence should
be a reminder for him before you even
open your mouth.
We
lied.
We rejected. And they didn't mention what they
lied against.
They didn't say, We
lied against them. They didn't say that. They
said, We lied.
Why?
So we can carry
more than one opinion, more than one possibility.
For Kevdabne,
they didn't mention what they lied against. So
now we understand that they lied and rejected
everything.
They lied against the messenger, the prophets, the
books, the reminders,
the warnings.
They lied against the existence of the houfa.
They lied against Allah's sword. They lied against
everything. That's what faqadhabna
is as opposed to them
qualifying it to something.
If they said, kadhabna whom? It would mean
we lied against them, the naveer.
But it would carry the possibility of them
believing
and approving of other things.
So now they're being absolutely
honest.
For kathabna,
we lied concerning
everything of the truth that was out there.
Not only that,
they said
SubhanAllah,
just look at the word kathabna. Why?
Why would you lie?
Allah
wanted you to worship Him.
Why only you lived on earth A few
years and that's it. He would have granted
you great huge reward.
And that's it. SubhanAllah.
And Not only that.
And we also said Allah has revealed nothing.
So they didn't just reject the message,
but they also were so arrogant
that they said Allah did not reveal
min shade.
Anything at all. 0. Nothing.
They rejected all the prophets and the messengers
and every book that was sent down.
And they accused
the scriptures of being all a myth and
a lion fabrication.
These are words of arrogant people. And not
only that,
they also admitting a lot more.
They said,
and then they said, we also
saw these warnings.
And we said to them, you warners are
nothing.
Nothing. You're worth nothing. You got no value.
You are
nothing but extremely astray.
And not only.
You are extremely
misguided
and astray.
So they lied against every truth
And they lied against what Allah revealed and
they said Allah revealed nothing.
And on top of this, they abused
the messengers and the prophets and the people
of Islam and the people who called Islam.
Today,
Today,
they
would see a Muslim
terrorists,
homophobes,
radicals,
fundamentalists,
extremists,
all these insulting slanderous words that will they'll
accuse the warners of.
And this is what they said to the
messengers.
The second interpretation of this
it could be the words
of the angel
to the disbelievers.
So it has two ways of understanding.
It's either the disbelievers are the ones that
said to the warners
you are in extreme misguidance
or it could be
once the disbelievers
confess
and said Allah revealed nothing
the angels looked at them and they said
you people are nothing but extremely misguided.
So it could be the words of the
angels to the disbelievers after their confession.
And, by the way, bala'qaja'ana'anadir
is evidence
that those who enter the * hellfire are
the people who received the message and the
warning from the prophets, but they refused and
rejected.
However, there are people called those Ahlul Fatrah,
people that never received the message of Islam,
never received a reminder nor a warning.
For such people in this worldly life, we
deal with them as disbelievers.
So we don't wash them. We don't pray
upon them. We don't make dua for them.
But on the day of judgment,
we don't judge the matter.
And this is to Allah a zuajal. He
will test those who genuinely never received the
message. If they pass the test, they enter
the paradise. They fail the test. They enter
the hellfire. Allah examines them on the day
of judgment.
The disbelievers continue in their regret. They say,
They will see with disappointment and regret. Had
if we only
had listened and reasoned, we would not have
been from among the residents of the place.
If only we listened and reasoned.
You see, the disbelievers
heard
and they reasoned.
Otherwise, how could they say
that the prophet came to us, the warning
came to us?
So they actually heard and they understood.
But the hearing and the intellect here that
they're negating
is the is the hearing of benefit
and their reasoning of benefit.
They listened to the message, but they did
not take heed of the message.
They understood the message, but they did not
apply it in their life.
Comes from the word
means the intellect,
and it comes from the word
which means a rope.
It's the rope that the camel is tied
with and he's held back.
So al Aqen was called the Aqen
because it is supposed to hold you back
from the prohibitions
and from your evil desires. That's why it
was called the aqal.
The one who uses and benefits from his
aqal
aqal may be that the part in the
heart that understands and reasons
if you actually had a aqal and you
benefited from it, it's supposed to hold you
back from the disobedience and the prohibitions of
Allah
a
sujn.
You see this? They're regretting that they did
not listen.
And this teaches us that our first relationship
with the wahil is to listen.
That's the first relationship we have with
This is the first relationship we have with.
If you block your ears and you don't
hear, how can you then comprehend?
So we need to first listen.
These people are saying
We wish
we heard the reminders, we heard the lectures,
we wish we attended, we gave our e
to what Allah was saying.
And then after hearing it, we wish we
comprehended and understood.
We would not have been here.
Which means what? Those who benefit from their
hearing, those who benefit from the intellect Allah
gave them will not be from among the
people that are in that blazing fire.
And the other thing is what is mentioned
here is a summa, an intellect.
Before what was mentioned before?
Al Basar. Remember Al Basar?
Al Basar
and the hearing and the intellect,
these are 3
blessings Allah gave us and they are in
fact tools
to guidance.
They are the keys to guidance.
See?
You're supposed to see and what you see
is going to be poured onto the heart.
What you hear will pour onto the heart.
What you understand and comprehend will pour into
the heart. And that's where guidance is in
the heart.
These were channels
to increase your guidance and your closeness to
Allah.
They did not benefit from them.
So they were invited to see first
and now from their own words, they're saying
we didn't benefit from our sight
nor did we benefit from our hearing nor
did we benefit from the intellect that Allah
gave us. And in this part of the
ayah, there is evidence that the one who
does not obey Allah's commandment
has no intellect
like an animal
because
we did not use our intellect and that's
why they ended up in Jahannam.
And brothers and sisters in Islam, the truth
is absolutely clear. Please open your ears, listen
to the word of Allah, ponder a little
bit, understand. You arrive to the conclusion
that Allah is the mighty Lord worthy of
worship.
Usulatul Mulk has enough evidence of the greatness
and the oneness of Allah a su'eshil. We
would not have been among the people of
the rising
blazing flaming fire. So now these disbelievers have
joined
who they've joined the devils that were also
promised a.
Says, so now they have confessed and admit
to their sin.
They confess,
they admit,
and they say
to admit
and to plead guilty that's the master of
all evidence.
We don't require any evidence after a person
himself is admitted. That's the highest level of
evidence.
The people of the fire will admit their
them, their sin, their wrongdoing. They will acknowledge
that this punishment is what they deserve. Not
only that but the people of the fire
will praise Allah for his justice.
Allah
says
Meaning, Allah says, once the day of judgement
is done, finished, everyone's gone to the hellfire,
to the paradise, Allah says,
The matter has been ended with justice
served for each and every single person.
Allah then said, Waqeelah.
And all parties,
the people in the fire, the people in
the paradise, the angels, all parties
will say
All priests belongs to the Lord of the
worlds. Even the kafir will praise Allah for
the justice of Allah, a suweshil.
SubhanAllah.
And this is, of course, unlike this worldly
life. Today, if you go to the prison
today,
maybe 90 to 9 maybe a 100% of
the inmates
will say, I don't know why I'm here.
I didn't deserve to be here. They gave
me harsh sentence.
I was in the court. The judge was
reading what I didn't understand.
So,
I know I'm I'm I'm innocent.
100% of them will say this.
But on the in the hellfire, on the
day of judgment,
there's no kefir in the fire that will
say I don't know why I'm here for.
This is harsh. I shouldn't be here. They
all acknowledge that this is the only place
we deserve and nothing else.
Brothers and sisters in Islam,
never play games with the deen of Allah.
If we do any sin, don't try to
justify it. Don't be arrogant because one day
a person will regret that and you'll admit
your sin and disobedience.
You'll admit it.
People play games today. They run around in
circles. Yeah. But it's not haram because it's
the first house and there is a leeway
from here and no problems.
But in the day of judgement, Fatarafu.
A day will come or you'll admit.
If you want to admit and benefit from
this
acknowledgment, yeah, this is the time to admit
in this whole life.
No matter how rebellious your past was,
admitting now is excellent. It's healthy.
Beautiful.
You admit the sin now,
seek forgiveness and Allah promises complete forgiveness.
When Nabi
said,
The slave was to admit his sin
and turn to Allah in forgiveness.
Allah will grant him forgiveness and accept his
stawba.
This is the place to yeah. Darafu. This
is the place to admit. Over there, it's
too late.
So away with the residents of the blaze.
It comes from the word sahaqa.
Sahhaqa means to crush something,
to ground something, to reduce it to fine
particles and dust.
It implies a state of being completely
destroyed and removed.
Fasuhaqan
meaning complete destruction
to the people of As Sayr, to the
people of the fire. Ashaab.
Now they are the companions of the fire.
Saheb, meaning he is stuck with him for
life, will never
separate.
And after Allah
mentions the people of the fire, He now
mentions opposite to them,
And they are people who are far away
from the actions of the people of the
fire.
If you brothers and sisters in Islam, bear
with me patience. We just want to finish
3 more a'id.
A'id. We'll conclude the session.
So now allah, azaajan, after he mentions
the disbelievers and their faith, he now mentions
opposite to them.
Remember at the beginning of the surah,
Al Aziz the mighty? Now he told us
exactly how his might will unfold against the
disbelievers.
Now he's going to explain Al Ghafoor
and what he does with the believers.
Now he mentions those who pass the test.
Those who fear their Lord and no one
else. Al Hashia
is to fear Allah upon knowledge.
That's Hashia.
When
they mentioned that fearing Allah
is this. This is this is what the
fear of Allah means. Listen. I'll explain it
to you. The fear of Allah
is to have the ability to do Al
Haram,
and you have a burning desire to do
Al Haram,
but you hold yourself and strain yourself
for none other but for the sake of
Allah because you fear his punishment and you
hope for his reward.
That's what is.
The ability to hold yourself back because you
know there is a punishment promised for the
one who transgresses
this right.
And that, that feeling can only be if
you have knowledge.
You have to have knowledge of the prohibition
and what punishment has been promised for this
prohibition, and that will keep you away. That's
Hashem.
And notice the difference here.
And on the other hand, we have
It was just a word that would make
the difference in your life. One word landed
those people in Jahannam and one word landed
these people into the paradise and in the
eternal mercy of Allah
and then
They feed their Lord their Lord. They recognize
they had a sense of obligation and responsibility
to Allah. Why not? He was their creator.
He provided for them He gave them their
life caused their death decreed all their affairs
blessed them with everything they have in life
and why not? So they worshiped him and
they feed him Bilhayb.
Bilhayb,
they feed him without seeing him. Bilhayb has
two meanings:
fearing Allah,
knowing that we cannot see him and we
cannot see him. Or Bilhrayb also means they
feed Allah in private when they were away
from the eyes of people
in their own private space?
And who are the ones that fear their
Lord?
Who are they? What are they called? The
people that fear Allah in secret, what are
they called?
They are called
Allah says
It is only from among the slaves of
Allah
that fear Allah.
Don't ever think
are the people that are sitting
on the chairs
giving lectures
and that you will never have a chance
to be a ALM
wrong understanding.
Today, you'll be shocked with this information.
Alalim
is the one who fears along after learning
what he needs to fear and keep away
from.
Is the one who implements what Allah wants
from him to implement.
That's why Allah
says,
He said, indeed, those who
they recite, but not only recite, they recite
and follow the word of Allah.
And they establish their salat
and they give in charity. That's the
is the is the is the isle. Someone
could be sitting on a chair
giving knowledge,
doesn't implement what he says.
Hadar, even if you have the knowledge of
mountains in his mind, he's not in the
sight of Allah.
Because this this this this knowledge he had,
did not lead him to fear Allah.
The knowledge even if it's a little bit
that leads you to the fear of Allah,
you keep away from Al Hawa because you
feed him,
You did what he wanted, because you feed
him. That's right there. That's an example of
Don't don't be fooled with this word and
deceive to think this is a level wall
of attain.
Al-'Alim is everyone who worships Allah upon knowledge.
So Why did Allah mention this quality specifically
as opposed to many other qualities?
He didn't say
whatever it is of the many qualities they
believe is as. He focused
on because the fear of Allah,
that is the essence of our relationship with
Allah. That's the essence of our taqwa and
iman.
They fear Allah in public and private.
Bilhaib! Why did he say Bilhaib? They fear
Allah in private
when they're alone.
Because I tell you something,
today
if you entered a palace to meet a
king,
you might be afraid
because his presence is in front of you.
But when you leave his presence, you're not
afraid of him anymore
because you know that he cannot see you,
so you'll do what you want.
People do this when they come to a
red light camera or a speed camera, they
know it. So they reduce the speed, no
problems,
After it by a few meters, at the
first opportunity that the camera doesn't have any
more access to your armor plate, put the
speed up. No problems. You've passed the danger.
Why do the believers fear Allah in private?
Because they know
that he sees them whether they are in
public in front of the people or whether
they're behind closed doors without anyone seeing them.
Allah
is the same whether you're in public or
private.
For them
is a forgiveness.
This is beautiful.
They feed their Lord in the unseen.
Can you imagine?
A believer
in his room, in private,
No one sees him.
It's him and his phone with him.
And he doesn't allow his fingers to go
wild on social media.
What restrains his finger is the fear of
Allah.
This is a deep relationship with Allah, a
s w a s w a s. The
temptations are there. The access to Al Haram
is there.
But he holds himself back,
because he knows Allah watches.
For such people,
Allah, you and I would have thought Allah
is gonna mention some massive reward.
The first thing Allah mentioned for them is
a forgiveness.
I mean, you think, why forgiveness?
What sin did he do? If in private
he didn't sin,
of course, in public he is not going
to sin, everyone behaves in public,
why is the first reward given to him
forgiveness?
This is teaching you and I,
no matter how intense and strong your relationship
is with Allah,
we as human beings will always have flaws
and shortcomings and faults and sins we know
about, we don't know about, we forgot about
We are in desperate need of Allah's
of
Allah forgiveness.
So from the mercy of Allah, he promised,
I'll bestow my forgiveness upon you. And if
we receive Allah's forgiveness,
you're all good afterwards.
Because after forgiveness, the doors of the paradise
have opened.
The only brick between you and the paradise
are your sins. This is what stands between
you and the paradise.
So if that's removed,
the path to the paradise Easy access. You
go straight in.
Then Allah has
said and a huge reward. And the huge
reward is what? It's the paradise.
And you know, something is measured according to
the one who speaks it.
So if a young child said I had
a lot of money, means what?
Here maybe $20, maybe 50 these days, right,
because they're giving a lot more.
Maybe if someone, teenager,
in school, he says I got a lot
of money. Maybe it's $1,000
maybe.
Someone in the universe, someone at work says
I have a lot of money. We're speaking
probably 100 of 1,000.
Maybe if a king said I have a
lot of money. What do I understand from
that? We're speaking out in the billions.
Imagine
the Lord,
Al Malik,
is the one who's saying for the believer
is Azure,
reward. Reward already means something big and amazing
and interesting,
but then he qualifies it with an adjective
and says kabeer.
Huge reward.
Coming from Allah means
remember tabarak which means beyond what is expected.
The paradise is beyond what you and I
can imagine.
Like, now
will finish
very soon.
Then Allah
ties this quality
of the fee the believers have in their
heart. He ties it and
attributes it with
knowledge. The believers, they fee their Lord in
private. Why?
Because they know and they are certain that
Allah knows their public and private affairs. So
the next
Allah says conceal your speech or make it
public.
Speak secretly or openly.
Indeed, he knows what is hidden in the
chest. He knows what is hidden in the
heart.
Speak openly
or secretly. The matter is the same with
Allah.
It's very it's the same. Whether you speak
aloud
or you secret your words,
it's 1. Allah
knows it all.
And he mentioned
that he knows the secret, the private of
your speech, before he said he knows the
public speech.
You see that? It's very important as well.
He said I know your private speech.
Then He said I know your public speech.
Don't be fooled. This is your Lord Allah
Just like he heard that woman who came
at Salat al Fajr to Nabi complaining about
about her husband.
Aisha, radiAllahu, and she said, Wallahi, I was
behind the door, and I could barely hear
her
raising her complete to the messenger, sallallahu alaihi
wa sallam. And Allah from above 7 heavens
heard her clearly,
and he revealed
in
Quran.
Indeed, Allah heard the complaint of the woman
that came complaining to you about her husband.
But not only that, he doesn't only know
your public words and your secret words.
He knows a lot more than that.
He knows what's hidden deep within the heart.
You see that? Yeah. In Alim,
that's
meaning it's hyperbolized.
He knows the thoughts even before they come
to your mind.
He knows the word before you even utter
it on your tongue.
He knows the intention, He knows the concern,
He knows the worry you have.
He knows the thought before it even becomes
action and words. Then
Allah
ties his knowledge of everything with the fact
that he created everything. That brings us to
the last ayah.
Allah,
a zuajal, he says,
Doesn't the Creator
know what He created?
That's a question.
Of course, he
knows. Logically, anyone who creates something will know
everything about it.
Otherwise, how did he create it?
Who would you would you if someone now
said, I manufactured a fridge, and then he
says, yeah, I don't know I know nothing
about fridges, but I manufactured a fridge. That's
illogic. Doesn't make sense. You can only manufacture
a fridge
if you had some very detailed information
information of how to do so.
So puts this logical rhetorical question to mankind.
Why did you doubt
that Allah doesn't know what's in the hearts,
what do you make of private speech?
Rhetorical question, doesn't He know what He created?
If He created us and put us together
in the way we are,
of course He knows every single detail about
you.
And that's why he concluded the ayah with
a beautiful conclusion of 2 of his names:
wahu allatif
al kabeer.
Allatif
meaning he is
the subtle.
The subtle.
They say
He knows the minute of things. This is
what subtle means.
He knows the minute, the smallest,
tiniest information.
He knows
things that you have forgotten about.
He knows about the black ant
on a black rock in the black night,
in the darkest part of the night. He
knows where it's going,
where it's traveling. He knows where its risk
is.
He knows the path it's taken.
He knows when it'll go back.
He knows everything about it. What's its next
step? Where? Or put foot in its
what? Allatif. This is Allatif.
Well, lotif also has the meaning of compassion
and kindness.
La'aazur is lotif.
Compassionate and kind.
And that's how Allah
deals with his creation, with kindness and mercy.
Until they reject all that and die upon
disbelief, they'll see something else
from
Allahu'Allah.
All the way.
Meaning not only the minute of things,
but he has
more than that in information.
Everything minute and subtle that you and I
could never think about, he is Khabir about
it.
SubhanAllah.
That concludes our lecture for today, but I'll
just prepare you for the next passage,
and that is once Allah has spoken about
the people of the fire, those who failed
the test, then he told us about those
who passed the test.
Now
he's going to come back to mention something
about the Earth.
Remember before we spoke about the heavens, then
the stars,
then that discussion came,
which is those who disbelieve that that because
that test happens here on Earth.
So it's like your eyes were up on
the sky.
You came down. You saw the test and
what happened on Earth. Now our heads going
to go down to observe this earth
which is also a great sign of Allah
that points to his oneness and greatness
in the kingdom that he owns.
And you'll see sky and earth being mentioned
multiple times in the surah. We'll discuss that
in our next session. We ask Allah, Azza
wa Jal to grant us goodness. Ask him,
subhanahu wa ta'ala, to accept for us to
forgive our sins and our shortcomings in the
holy