Adnan Rajeh – Quranic Reflections #14 Surat Al-Nahl 80 – Surat Al-Kahf 26
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I don't look like our Quran carriers are here today, but that's all right. I can easily do this by myself
I always good just want to involve as much people as possible. So I talked about the third cluster of surahs yesterday
I broke it down for you. I don't need it. We're good. I'll just keep it there from now on
So just to make life everyone's life easier inshallah. So
The third cluster from Ibrahim to An-Nahl, which is a surahs, Ibrahim, Hajr, An-Nahl, as all they are
They talk about blessings or bounties or ni'ma or ni'ma and it talks and looks each surah looks at this concept from a different angle
So Ibrahim looks at it from the angle of gratitude of showing gratitude by saying hamd or actually
performing, you know, gratitude
Physically, so what the Hajr looks at the ability to acknowledge and recognize
Blessings and Surah An-Nahl looks at blessings as being affiliated or the source of them being Allah subhanahu wa ta'ala and to use them only
According to his laws use them the way he wants them to be used subhanahu wa ta'ala and that's basically what these three surahs are
They're beautiful. There are some of the most beautiful surahs in the Quran honestly
Like you a half of you can never go wrong choosing from one of these three in terms of falaf like you could never go wrong
They just sound so beautiful and because they just they're just counting blessings and talking about the stuff that the beauties that Allah
The beautiful things that Allah has put on earth for us. So it's really easy. They're an easy target, inshallah
I mean for choices of recitation
the
fourth cluster of surahs in the Quran
From al-Isra
To what is it?
To An-Namal
It's probably the longest
After the Saba Al-Tiwal after the first cluster, which is basically the first stanza is the longest that's next
It for sure has a lot of surahs in it and that are they're a middle medium size and these surahs they talk about
carrying the message
carrying the message of Islam what that means what that requires how to do that appropriately
What you will need in order for you to achieve that what hindrances and obstacles and challenges
You're gonna find on the way and pieces of advice for those who are doing it. So that's what this cluster is and it's very important
Yeah, I'll say that for every I think I guess I should stop saying that but because I'll say it for every cluster
But this one here is unique in terms of what it looks like looks at as as Muslims that
Who studied the first three clusters understood what the story of the faith is they know the critical points
They understand the bless what blessings are because that's what life is basically what life has in it now
You're ready to actually carry this message
You're ready to take care of it not only for yourself
But to the world around you and in order to do that there's a number of requirements like there's a bunch of concepts
Principles that you have to understand and there are things that you need to do appropriately and things you have to
shy away from and things that you have to watch out for and that's what this group of surahs is going to talk about
Each surah from a different angle and today we'll cover two of them
Well, not fully fully, but we'll cover surahs
Isra and we'll get through a little bit of Surah Surat Al-Kahf and tomorrow
Insha'Allah we'll you know continue or conclude Surah Al-Kahf and the first two surahs surat al-Isra
Its message at the beginning of this cluster is very clear is exactly what I said that oh
Muslims or nation of Muslims you are responsible for this message
You're responsible for carrying it the baton is now handed down to you all the prophets did their peace now
They're all giving it to the Prophet
He's wise called Isra because that's what happened that day what happened when he went to the message of Aqsa
Ali is that he was surrounded by the prophets of God and he led them in prayer and this was
Symbolized that he is now carrying the responsibility of Tauheed and his umma will carry it after him
Ali salat was and once he moves on so the concept that you are now responsible for this message
This message is yours
You have to carry it and it happens and it's carried through the Quran
Tells you that the carrying of this message happens through the book of Allah subhanahu wa ta'ala and that's basically what this is
Allah is and it goes through all of these
These teachings within the Surah that basically just found in that one big idea that you are now responsible
And you have to carry this message and you will carry it through the book of Allah subhanahu wa ta'ala
and it's wood like a place out the four
requirements
For building our civilization as Muslims as we want to build their nation to build something that is that can that can
withstand the
Storms of years the storms of time you need to build it on for there are four pillars
in order for you to
Protect your nation from fitna from confusion and chaos and death you need these four pillars
Number one the idea the idea has to be golden has the message has to be clear
Their idea they knew what they stood for they knew what it is that they believed in they knew why they were doing what they were doing
Because that the clarity of the idea they were able to actually get it done
The second one is wealth. That's right. The story of the two guys who were talking about one was wealthy
The other one wasn't and they were talking about that money
the proper usage of wealth number three
Implant you know
applicable knowledge
Implementable knowledge, which is why you have the story of Musa al-Khidr
Musa al-Santa he was the most knowledgeable person. Allah said no
You're not there's way more to it than that and then he saw what implementable knowledge looks like and number four is strength or power
Or authority which is the story of Bill Corneen and he had that that authority or that power
These are the four elements that are required for us to build our nation and protect it from the fitna of time and
The reason we are the way we are right now is because we have we don't have them
We don't have those four so we don't have a nation that is strong anymore
And that's why we read this surah every week you read this surah every single week not for a reason that is mystic
Only of course there's a reason that is that that is specific to the the glory of Allah subhanahu wa ta'ala and
The wisdom of Allah, but there's also a very pragmatic
Realistic reason of why we read surah kaaf every week is because it tells us here the four things you need to build your nation and
Maintain your nation for you to build something sustainable or protect it from fitna
You need these four if you don't have these four then you will not stand like you will have nothing to show for you
You won't have a nation you'll have a dean you'll be able to practice personally
But you won't have the other part of it where if you don't have a nation you can't spread you can actually speak about it
It doesn't because it doesn't have a specific
New center for it for its own existence, which is our biggest challenge today
People still accept Islam today, but it would be very different if Muslims had their own nation or had something where they were they were
They were to protect their own at least what would be happy with what happened over the last six months
And what that would not be happening today if we had that for sure
The only reason what's happening today is happening is because there's no fear the other side
You know the apartheid state has no fear. They don't fear. Were they gonna be afraid of?
Everyone around them are you any or asking?
Kissing their hands and everyone else is supporting them
They have nothing to fear even though there's a billion people on this planet to say the least a billion people who do not believe that they have
The right to be there or do what they're doing a billion think of that one out of seven people on this planet
Don't believe in them and still they have they act like there's no fear at all because there's no your civilization is not there
Because you lack these four you lack the idea the message you lack the wealth you lack the knowledge of
implementable knowledge you lack the power with a strength and
These are the four things that we read we read this episode every week. So you remind ourselves these are the things
What are you focusing on of the four? What which of these four are you strengthening for your umma?
Are you and are you in the fourth thing in politics and in status and power? Are you an element knowledge?
Are you an academic who is advancing that and bringing that knowledge to their people are you in with wealth?
Are you a business person who knows how to build wealth and how to how to utilize it and move it around and
Use its weight for good. Are you someone who understands the message?
Are you someone who does who raises awareness of the Dawa and the message itself and what the
Principles and the and the and the values of the message are what are you doing?
If you're not a part of any of these four then you're
The person who's not a part of one of these four is a part of the problem
Because there's the lack of understanding of what this message is actually or what this Dean is going to build upon
So those are the first two surahs in this cluster and this whole cluster of surahs from Israat to Nami
We'll just keep on going talking about
these concepts and explaining them and
Helping us understand how we're going to do our job and carrying this message now as of today the the slides will become much less
comprehensive meaning I got up to the end of Surat An-Nahl in terms of breaking down each surah into
Paragraphs and explaining what those paragraphs have within them and what exactly how they
Relate to the theme of the surah, etc
The rest of it the rest of the slides moving forward till the end of the month
You'll have a breakdown of each surah a few pieces of information about the surah itself and what the theme is
I don't have a breakdown of the actual verses anymore. I have it
I just have not been able to take it and put it on
Slides I was too lazy this year. I should have done it this year
I didn't shall I'll do it next year that those slides will be full
So you can beforehand like before Tarawih every night
You can go and you can read the juzra and you can follow along with every exactly what these verses are talking about why they're
Where they are and what they're explaining and that gives you some connection to them
So when you hear them being recited in Salah, you're able to in shallow relate to them appropriately
But we just don't you won't have that breakdown in depth anymore
Let's have a very simple kind of a superficial
Explanation of us of each surah in general and each cluster in general. Okay, so
We'll go inshallah and start with okay, so let's start with a number 89 from Surah An-Nahl
Surah An-Nahl, as I said is the last one in the third cluster and talks about
It's talking about blessings and it's reminding you that the source of all of these
Niham are from Allah subhanahu wa ta'ala must be used according to his law
So he says
And the day will come where we will send from each nation a witness
Upon them that will be from amongst them
Every ummah is going to have a witness a witness as in someone an example
The word Shahid means witness. It means example
So a witness as in an example someone who carries the standard
The golden standard of behavior someone that we can say
This person did it took what we was taught and practice it accordingly
It was it was something that was practical
That he taught subhanahu wa ta'ala things that are practical because if no one can follow his teachings
They'll subhanahu wa ta'ala at all then there's a question of pragmaticism here. Is it is actually practical
Me is it can it be can it be followed?
Or is it just an ideal thought that no one can actually hold themselves to so the point of of these
Of this of this concept in the Quran is that people need examples
Someone who has done it so they can say yep, it's so it can be said. Yes, it's doable
It's doable. This person did it and as long as one person is able to do it
Then everyone else is able to do it unless that person is has some superpower of some sort
Which is why the prophet aleyhi salatu wa s-salam is human
Which is why if your if your example is non-human
Is a demi god or a semi god that doesn't work because how are you going?
I can't emulate I can't emulate someone who's not human
You have to be exactly like me show me can be done be exactly like me and do it
And then if you do it I'll say okay, then it's doable
So shahedan aleyhim min anfusihim they're being told on the day they will come
We will send from each nation
An example and a witness
Upon them from amongst them mean someone like them
We're going to bring you oh muhammad sallallahu alaihi salam shahedan as an example and a witness upon these people
And this is a meki surah by the way surat al-nahal right it's meki. It's before he went to medina aleyhi salatu wa s-salam
This
Narrative would be repeated again when he goes to medina for sure
It's repeated again there
But it's brought up here in mecca when he was still talking to people who were living under persecution and oppression
Like he was talking to a bunch of muslims who were too scared
To announce their islam openly because they would be harmed for it
And they're being told that you muhammad will be brought as an example as a witness upon these people
To see if
To prove that it was doable. They have to emulate you
They were not given a lot of they were not cut a lot of slack
Sahabah radi allahu anhum during the meki period. They really weren't
If you read the quran well, you'll find that they were not cut a lot of slack
This idea of it's okay. It's hard. You're going through difficulty. That was really not the quranic narrative that the sahabah
You know received during the midst of difficulties like in the midst of a life
That was very hard where it was where it was dangerous to call yourself muslim openly and publicly where you were being
Where with the threat of being killed for it was actually real was not was not theoretical
They were not cut a lot of slack
They were told, you know, you you're going to do this. You're going to do this well and do this properly
You're going to carry this appropriately
And then he asked to it subhanahu wa ta'ala to the prophet
When I zalna aleyka al-kitaba and we descended upon you the book
tibiyanalli kulli shayt
wahudan wa rahmatan wa bushra lil muslim
We sent this book and it will serve four purposes for you
It's tibiyanalli kulli shayt. It is clarification for everything. It's going to clarify everything
Everything that is ambiguous. Now people take this and think you know, they start being silly
Clarifying everything well, does that mean gravity existed? Look look Quran is a
Is a book that explains psychology and law
theology and sociology, that's what this book explains. This is not a book of trigonometry
It's not a book of algebra. It's not a book of geography. It's not that's not it's
Focus it's not its purpose. So it says tibiyanalli kulli shayt
Clarification of everything as in everything that you need to know in order for you to do your job
That's what tibiyanalli kulli shayt everything that you require in order for you to understand
Who you are as a person and why you're here on this planet and what your job is as a human being
That's tibiyanalli kulli shayt. Not everything as in everything. That's insane that that makes no sense
So it's clarification of everything that you need
Wahuda and its guidance
Wa rahmatah and it's an act of compassion in its own self
In its own self this book is an act of compassion from Allah subhanahu wa ta'ala grants you rahmatah
Wa bushra and it brings good news and it carries those
The good tidings of a of an ending of khayr to the muslims for those who submit and accept it
That's why the Quran was sent to the prophet alayhi sallatu wa sallam to clarify things
It's a grant guidance
As an act of mercy and compassion and in something that will bring good news for the muslims that things will get better later
If not in this life, then in the hereafter things will be better
When you define happiness any of the I love this definition. It's a definition by a
I think it's a greek philosopher. It's an old one. I don't remember the name
But he defines happiness as having something
enjoyable to look forward to
No having something fun to look forward to
Or something good that you like to look forward to that's how he defines happiness that people who have nothing to look forward to
That is good are miserable
They're miserable and and it does carry a certain degree of
There's some there's some truth to it. I don't I don't agree with the definition. Yeah, I need generic all together
As an absolute definition, but I like I like the concept that it carries and I think it's worth a little bit of contemplation
Having something to look forward to as a muslim if you take that concept for a second and think about it
As a muslim you always have something beautiful to look forward to you're looking forward to something beautiful
That's all you're doing
If you live if you live life in the islamic manner like the way you're supposed to live life
Then you're always looking forward to something beautiful
You're looking forward to jannah
And you're building in it. You're putting a lot of your wealth and your time and your effort
You're put your your banking your you're sending stuff there. You're not taking not wasting too much time here
You're you're focused on building something there and it's something beautiful and you're told of the beauty of it
So you have something beautiful to look forward to
I I know this I like this definition because I know it's true
Just for a certain degree because I work in hospitals
And I know people who don't live you know, they're not happy as human beings. They're miserable. They hate their jobs
They hate what they do. They really do they come every day, but they're not
The stress of the health care system
Yeah, on the outside of the patient you have a lot to complain about you have no idea how much complaint there is on the inside
We're actually doing the job. No one's happy. It's extremely extremely stressful. It's too your overwork
You're underpaid too many out too many hours. It's just too. It's just too much to carry
Especially physicians and nurses and people health care professionals specifically
But these people who aren't enjoying you know, they don't enjoy what they do they talk about
Well, at least I have a few weeks off in in june
I have a week off in june
But so you're gonna be miserable until then
Just having I I'm going I'm going to the Bahamas a week in june
And it makes them happy. They have to have something to look
I find that existence to be very upsetting like it bothers me. I feel bad. That's not a nice way to live
All you can see the only joy you can see is just that
But I guess within that same understanding I said most of them you always have something beautiful to look forward to
You're looking forward to jenna
So if someone who has a week in june is happy
It will go every day to work and be miserable just because they know they're going to go
They're going to be on a plane at some point and go somewhere
Then to know that there's an eternity in jannat and na'im in the presence of Allah subhanahu wa ta'ala
Rahmani al raheem. How much joy should that bring us?
And if it's not bringing you joy
Well, why that's what we're doing. We're rahmet and we're bushra to the muslimis bushra
It's it's mercy and it's and it's a good tidings of the future. That's what this quran is for
So it's not doing that for you like you're not finding rahmet in bushra
You don't feel you're not looking forward to what's coming next
Then what's missing? There is something missing. I think that's why this is an important topic to to talk about
All right, let's do while there's an actual ayah that has zero votes
I am tempted to actually tell you to read it
I am tempted to just have you read this ayah to see why is it that it got zero votes yellow leaf
All right, that's fine. I won't I won't do that
Now let's do ayah number let's do let's do let's do i number four of sutr isla
He's doing a four and I'll do the rest
It's four to eight, but just do four
Whenever I explain these verses I always get a few
I drop jaws and some people who don't like the explanation
A lot of people read these verses or to isla and think that they're a prophecy of the future
Well, they think they're a prophecy of the future when they're not
They're talking about things that happened in the past before the prophet
It's time not the future. So
You will cause corruption and you'll become arrogant on earth and you know, that's going to be a problem
Well, you
So these verses they talk about it takes a while for me to explain them
So I'm not I'm going to give you a basic understanding of them
They talk about two times in history where bunny is like they were told in their book as a prophecy for them
Meaning these verses served as a prophecy for bunny islaid in their book
Meaning in the Torah six thousand years ago or so
They were told that twice you were going to make mistakes that were going to cause you to be kicked out of the holy land and come back again later
And they were chastised for the mistakes that they were made
Both incidents happened well before the prophet aleyhi salatu was-salam occurred
They do not serve as prophecies for us as in oh, the first one is when salah had deen and now the second one
No, that's not what these verses are talking about
It doesn't mean that we don't believe that the muslims will retain their rights and will
And the haqq of the palestinian people will be taken back again. That's not what i'm saying
It will but to use these verses as a reason to believe that is is again problematic
And the reason that is problematic in my opinion is because
As i explained to you guys a couple of a few nights ago
We tend to take prophecies as reasons for us to sit back and wait for things to occur
We tend to do that as human beings not just muslims by the way
I'm not saying that muslims only muslims do that
No, almost every group of people on the planet historically who have had prophecies
Have used those prophecies as reasons for them to sit back and wait for something to happen
Wait for some change. We were told the change is going to come and by the way
We love that as human beings on outside of theologies
think of all the you know the
The great
cinematic sagas that we've watched the concept of the one
Right, whether you're whether you're in a star wars or a matrix fan
Whatever you look the concept of the one that everything sucks right now
And we're waiting for the one and that one will come and it'll fix everything for us and it will all be good again
that that idea that
the waiting for the hero waiting for the savior
Is not it's so not prophetic
Like it's so anti what he was about aleyhis salatu was salam and his life
He never taught that like he never ever taught that not through his words nor through his actions
and for us to to look for reasons to find to practice that is to me very problematic and it tells
Talks it speaks of a of an ill
Of an ill perspective that we're carrying an ill attitude that we have towards our lives and towards the world
this waiting this this this waiting for
for a savior
We do it. We use it. We call them ahead. We thought you think about the Mahdi and
Issa and and the stories of the end of and we use these things to sit back
And then we take an ayat and sort of isra who have absolutely nothing to do with prophecies
It's not like this is my opinion on the matter go and read any of this if I see it any of them
Go back to thabari ibn kathir whatever your court will be they all these were things that happened in the past
They're talking they were prophecies of bani islayi and their books
And they were told it's going to happen to you and it happened to them
It happened to bani islayi as their book told them and we're being told that this is what happened
To tell us that it could happen again
Meaning it was a warning for us as it happened to them it's going to happen to you and it did
So now if we want to actually retain our rights and have the people who are displaced and continue to be displaced
From the from their homeland to go back to their homeland again and live there
Now we have to actually take upon ourselves some practical steps
And there's no concept in the dean to sit down and wait for it to happen
Or somehow it's going to work out and my contribution is not no your contribution here is is is extremely important
That's the only way it's going to work
We really have to get out of this mentality of of things will eventually work themselves out
This mentality of things will eventually work themselves out when it comes to dealing with our dean
And dealing with the commands that Allah subhanahu wa ta'ala has in his book and what we should be working towards
That's not the way we should look at unless you are saying that
As a way to have
Trust in Allah subhanahu wa ta'ala while you're doing your job. That's okay
If you are doing if you're saying these words in your heart
Yes, I am doing my absolute best. I'm working day and night and I have trust that Allah subhanahu wa ta'ala will work it out
However, he however he sees fit. That's all right. But for us, it'll be sitting back
Observing and watching and saying it'll work out eventually
That's that's just very problematic. And that's what these verses
Can you talk about without going into too much detail? Can we do uh number 53?
So what is wrong? They're pretty much the same
Yeah
Tell my servants, huh? This is what you're being told the Prophet Ali is
Isra is a macky surah this before Medina as well. This is what the Prophet Ali Isra told the early Sahaba who were sitting in Dar al-Arqam
Isra came around the 10th year of bi'ath. All right, because it's called Isra
That's when Isra and ma'raj happened within the 10th year of bi'ath. That's something around that timeline
So after 10 years of constant and ongoing work
I mean they still were not able to talk about their deen publicly. They were still very much persecuted and mistreated
They're told
Tell my servants to only say and only speak
Only that which is best that which is
That is going to be done with excellence
Ahsan comes from hassan or ihsan, which is the concept of of good or excellence
So you call it what he has done to only say that which is the best thing to say
The best thing to say if you take that word and you follow along the Quran
You find it twice in Surat al-Zumar once in A'raf and once here
It's not it's not a word that is used a lot. It's only a few places in the Quran
Because how do you define something that is the best?
How do I define what the best thing to say in this situation is?
Based on what what is the definition? What's the criteria that allows me to
say that
This word or this sentence or this phrasing or this approach is better than this approach in any given situation
It's not that hard, but it's nice to articulate it so that people know that it's articulable and that it's and that it does have
It does have a criteria
Whatever is most likely
To help the outcome of these words be achieved
So what are the outcome now? We have to take a step back again. So now what are the outcome?
What are you trying to achieve with these words?
The best thing to say is whatever is more likely to help the outcome be achieved
From the words that you're saying
All right, understood. I think that's we can agree to
Agree about that. All right. Well, what is the outcome that we're trying to achieve with these words?
What are we trying to achieve with these words? Well, that's the question for you to ask yourself
Why are you saying what you're going to say? Whatever you say why you're saying it? What's the point?
Take a step back. Yeah, and then
Turn your yeah on your telescope or microscope internally and ask why am I saying this?
Whatever i'm going to say right now. What is the point?
Is it something that is self-serving for me?
Am I saying this because i'm going to feel better about it at the end?
Because I have a chip on my shoulder because i'm bothered or am I saying this because I want someone in front of me to benefit
Or I want someone to be better. I want them to you know to do to do well in their lives. What is the point?
Think about this when it comes to al-siiha. When you want to give a piece of advice, what's the ahsan?
What's the ahsan?
Is it for you to point out to them how they're wrong and how they made a mistake?
People love that don't they?
Everyone loves that.
Put your hand up if you love being told you're wrong. You love it. Put your hand up. What? No one?
Oh my gosh. I thought people love being told they're wrong. No one likes to be told they're wrong. No one enjoys that feeling. No one does
No one does the only person who likes being told they're wrong is the person who is telling people they're wrong
I hold on to it sometimes
I know people do you know what I told you so you can hold on for it for years
You can hold on to this for decades by the way
Waiting for for what they you you talked about with them to fail
Yes, so you can come it because it's just so it's just so tasty
Oh, it's just so tasty. It's juice. It's amazing. It tastes amazing when you get to come to someone and say I told you
I told you remember remember I remember it was 3.305 p.m. You were sitting at the tim hortons just on unsure wood mall
I was sitting right beside the window. You're in front of me. We're both I was drinking a latte
I remember you were drinking I told you if you do this, it's not going to work. You didn't listen now 25 years later. I took
That's self-serving for you that that works for you. That's not the ahsen though
That's not the that's not the best
The sahaba during persecution are being told only say the best
Only see only say that which will achieve the outcome
The outcome is that people in front of you benefit that they learn that they improve that they become closer to Allah
Subhanahu wa ta'ala that's what the best is
So what what would what would be the appropriate thing to say for that to be achieved and that's the ahsen
That requires this word this one word requires a good 15 to 20 minutes of self-reflection
In order for you to open your mouth and say anything in certain situations in certain given situations
You'll be in a moment or you have to think what is the objective here?
How do I achieve it? What's the most likely way to achieve it?
And then you choose your words accordingly
Sometimes you're right and people are wrong
But there are different ways of going by that
There are ways that will bring them closer or keep the door of them coming back to Allah open
And there are ways that will slam it shut and break it forever and they'll never come back
And yes, you said the haqq and everything but that wasn't the ahsen. That wasn't the best thing
That's not what Allah's saying
Why?
The shaitan loves to move hearts and he loves you to say something and then have someone
Misinterpret it and be reused in the wrong way so that he can cause animosities between you
In the shaitana
Indeed the shaitan is a true enemy for the human being is a clear enemy
He loves the opportunity of someone of not saying something perfect
To get someone to misinterpret and have a bad assumption to build some hatred so that this relationship is not mandate
You can't fix it anymore
So that the the purity and the love that was once there is no longer there because one person chose
Not to say the perfect thing to say the best thing. He said something good, but not the best thing
Shaitan immediately gets the mind gets enough. Hey, hey, you notice you did you sense the condescending tone
You didn't sense he was a little bit a little bit condescending there. I don't know. I'm just saying just saying
He may not be I'm just saying it sounded like he was a little bit condescending in this tone. You see what did he mean by that word?
Why why that word specifically?
What are you talking about? Is he is he is he poking you on that thing that happened 55 years ago that no one remembers?
Is that what he's doing? I'm just saying it seems like
shaitan does
So if you want the objective to be achieved, you want people to benefit
Save the best
And if you can't say the best then hold your tongue
Hold your tongue me. Allah subhanahu wa ta'ala. Allah. Allah. Allah. All right. Let's do isra 70
Still have
So this aya is a
Cardinal aya within the whole Quran not just in surah is extremely important aya
It's an aya that is heavily quoted and cited and talked about
Often what I got a carrom na bani Adam and indeed we have dignified the sons of Adam or the human being
Allah subhanahu wa ta'ala carroma
That is across the board for every living human being
Allah subhanahu wa ta'ala carroma by the best by the merit of being a human being you are dignified by Allah subhanahu wa ta'ala your value
Your self value is
Granted by the divine himself
No one can touch it
Your self value should not be an issue of debate between you and yourself
This happens a lot and we're living in an era where this is
An ongoing theme where people are doubting their value as human beings and feeling
Extremely heavily depressed or they feel they have low self-esteem or inferiority complexes
And it comes from the fact in my opinion one of the aspects or the factors that we don't understand what Allah is saying
You're a human he dignified you subhanahu wa ta'ala by default
You have a value that is granted to you by god no matter what people say to you
No matter what people say about you no matter what happens to you in your life
It doesn't take that away. No one can take away that value
No one has the ability because it's granted by Allah himself
So no one can take it away
You could be humiliated and mistreated and and dragged around in streets and thrown in jail
It doesn't take away the innate value that Allah subhanahu wa ta'ala has decreed for you from the moment he created
The cosmos and the earth
Now we are
Ordered as human beings to dignify one another
Respect one another
To treat each other with integrity. We're we're commanded to do that. Not everyone does that
Understandable not everyone will do that
But it's important for the person who is not being treated appropriately to understand that your value is not in the hands of others
It never was it is in the hands of Allah subhanahu wa ta'ala alone
And he has set a specific value for you that value does not go up
It doesn't go down and the more hasenat you do you don't increase your value and the sayyidah that you do you don't decrease your value
Your value is one you're a bani adam and you're a mukarram period
You do good because you want to be in a different place
You want to take the opportunity that he gave you you want to experience his love his compassion
You want to be fidel rahmatihi subhanahu wa ta'ala?
You want to be with the al-nbiya and salih and shuhada and siddiquin you want you want to prove yourself
You want to go farther you want to find out your true potential and you want to be close to your lord
That's why you're doing good things and you're not doing bad things because you don't want to be
Ungrateful for everything he gave you and you don't want to be punished and you want to come off as someone who lacked
Who who missed out on an amazing opportunity? That's why you do what you do
Not increase your value or decrease your value. Your value is the same. It's given by god
No one can take that away from you. Remember this. Well, lai. Jesus you're no one can take that away from you
Nothing nothing nothing that can be said will will decrease your value
But also nothing that can be said can increase your value and if we don't understand that then
Harsh criticism will make us feel bad about ourselves and and praise will make us feel good about ourselves and believe me
Neither of these things matter
Harsh criticism look at it take something for it for yourself benefit so you can become better
So you can do better so you can
So you can
Perfect your craft so you can achieve more and praise take it as a sign that what I did was good
I can I can do I can work on it more
But it has nothing to do with your value children don't know the difference
That's why we have to praise children
You have to be careful with our criticism because they're children. They don't understand that yet
But the moment you you hit adulthood. No, you said understand
Your value is is sacred. It's sacred. It's sacred. No one can touch it. All right. Let's do one more
Let's do nine of kaha. Just because we're starting kaha. Let's do nine
What which eye is it?
Yeah, go go
So he says this subhanahu wa ta'ala the dingus with the kaha and it's nice so you can go home and read it and
And uh, I mean reflect on it a little bit. I explained to you what the theme is go home today and reflect on it
But he starts it with this one. I'm haseeb or did you think?
And now saba kahi wa l-raqimi
Cano min ayatina ajaba or did you think that the story of the people of the cave and the rakeem the tablets?
Where they wrote down their principles
That's where the rakeem comes in by the way, right? We know what a saba kaha
No one says ah, yeah, you know the story of a saba kahi wa l-raqim
Anyway, we just say the people of the cave no one says people to keep and a tablet
But it's in the quran the tablet the rakeem
Where they wrote down all of their principles where they agreed. This is what we stand for this is our message
This is who we are
This is very important by the way for this story to be meaningful to you that there are a group of people
Who retreated back to a cave and they wrote down what they meant and what who they were going to be and they agreed
Here's our principles here or here's our mission and our vision now
We have this for every every institution. It is who we are
And then what happened for these people was amazing the story itself is amazing
It actually occurred for them. Allah subhanahu wa ta'ala bent the laws of the universe for them
He put them to sleep for 300 years woke them up just to show them the impact of what they did
They didn't even believe they would have that amount of impact
The story of a kehab tells you that no matter how small or simple the group the effort is no matter how
Little you believe in your ability to make a difference. It's not about what you just do your part
They were three there. Let's say they're three. We don't know three. Let's say they're three three in a dog
Three guys in a dog. Yeah, all of them youth in their teens. What could they possibly do?
How could they possibly make a difference in a kingdom that is that is that is just rotten on the inside?
The corruption is is is everywhere
So they worked for a couple of years
They spread some hay they did some social work and some theological work and they did some good
And then Allah subhanahu wa ta'ala put them to sleep your sleep 300 years later wake them up again
The whole kingdom is now completely different because of them
They didn't believe that they would have that amount of impact
If you if you know the story they immediately died, right? Why why would they go to sleep and they wake up and then die?
Just die. Why why this whole what? What's the point of waking up when you think about what's the point?
Why would they wake up for literally half a day and then die?
They woke up so that they it was Allah subhanahu wa ta'ala explained to them. This is why
Do your part you see what you did look at what you did look at what you sparked look at how the world changed
Yes, it took 300 years to look
This is what you did you started all this you thought you had no impact look at your impact
No, so no one later on can come and say I have no impact because the aya at the beginning of the story
I'm hasibd or did you think that the story of ahl kaaf al-raqeem?
Kano min ayaatina ajaba were a one time thing that we would do it a sign of ours
That was a one-time thing. It's not a one-time thing. We did it for them. We'll do it for you
Allah is the same, but are there ahl al-kaaf amongst us?
Maybe without a dog
But ahl kaaf people who will do the same who will will
Dedicate their lives for something and believe that their impact is there even if they don't see it with their eyes
Even if it happens a couple of centuries later. I hope that was a benefit to you
Wasa Allah wa-sallam wa-barak' alayhi wa-muhammad wa-l-a'lihi wa-sahbi yajma'in