Quranic Reflections – Beginning of Surat Al-Mumtahinah 1
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Channel: Adnan Rajeh
Series: Adnan Rajeh - Ramadan 2024 - Quranic Reflections
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AI Generated Summary ©
The speakers discuss the importance of leadership and the need for individuals to show their love and mercy to those who aren't Muslims. They emphasize the need for leaders to understand their involvement in the community and seek clarity and leadership. The speakers also emphasize the importance of acceptance and belief in laws and the importance of balancing approach and balance. The "hasn't been done" event is seen as an overwhelming event and is seen as a "hasn't been done" event.AI Generated Transcript ©
I am running on very little
juice in the, in the voice box. So,
you know, we're gonna have to quiet down
a bit or else I can't I can't
raise my voice anymore.
So tonight is the 27th night of Ramadan.
And no matter where you go in the
world, there's always some degree of significance to
this night, and,
I don't disagree with that.
I do disagree with, with, ignoring the rest
of the nights and just focusing on on
one. I don't think that's an, an healthy
a healthy approach to, for the last 10
nights of Ramadan.
However, the 27th night has always had a
cultural and religious,
status for for Muslims everywhere.
It's towards the end. It's just
just
before.
And the number of scholars and sahaba who
have who revered this night and and considered
it the,
the the night of late Al Qadir
are are many.
May Allah grant us the balaka of that
inshallah. And, tonight, we'll recite from beginning beginning
of Surah Al Mu'takina to the end of
Surah Al Ma'arij.
And
I did go over to with some degree
to some degree of detail. The final 4
from and
how they're called the the comprehensive, and
and it's basically 4 clusters of Surahs from
we talked about yesterday.
And then from Mujadilat at Tahrim, these these,
you know, these sur, they talk about organizational
aspects of,
of life,
the Muslim life, and it looks at different,
different topics. And Sultan Muktahina looks at the
relationship that we have with with non Muslims.
Relationship we have with non Muslims.
And this Surah, in my opinion, is extremely
important specifically for Muslims living in the west.
Probably for Muslims living everywhere because
the diversity of the world that we're living
in. The the world is no longer what
it once was, where,
you have the same race or group of
people live in the same area for a
very long time, very few foreigners. Now people
are traveling all over and living with each
other. So understanding
how we view non Muslims and how we
deal with them is very important. I did
the not too long ago over the Sunday
halakkah, so you can find it in English,
explained in-depth, and and it's one of the
my opinion, one of the most beautiful surahs
that we have in the Quran. And is
and the values that that it that it
preaches and teaches are are are extremely important.
And it points out to us exactly when,
Yani, when you
the love that you show and the mercy
that you show and the compassion that you
show to to people who are not Muslim.
The only time that you don't or when
you refuse to take them as your allies
is when they oppress you or remove you
from your land or
take away your freedom of of religion or
they help others do that. And aside from
that, you continue to
show them the love that you hope that
they find Allah
through, which is what the Surah basically explains.
Surah al Saf, it talks about
the social contract
that we have with our with our group.
It looks at what we owe the collective.
As an individual, what do you owe the
collective? What is it that you owe the
group that you're a part of? This is
a really important question.
Is it and funny enough, the surah in
the in the midst of it has a
contract.
There's a contract. And the surah in general
is just explaining that contract, what it looks
like,
what relationship we have as individuals with the
group or the ummah that we're a part
of, what that entails,
what we're required to do, what we're going
to be asked about yomul kiyama.
Because if that's not clear and I find
that it it isn't
to a certain to, you know,
to an unfortunate degree that it isn't clear.
A lot of individuals don't understand that they
are accountable for the for being a part
of the of the of the nation, of
their community, That they'll be asked about
their involvement
and how they supported and what they did
and
and what degree of involvement they had. And
if the answer is none, and I just
I I did my salah and suya, mazakah
and Hajj, and I was very that that
doesn't work. It it just doesn't.
The concept of a Muslim existing
alone in the world, floating alone, only works
if there's absolutely no other Muslims in the
world aside from you, And you have done
everything you possibly can to call people to
the way of Allah subhanahu wa ta'ala. They've
all rejected you. And you've spent the majority
of your life doing that, and now you're
being threatened in your yeah. Your life is
being threatened. Your, your your freedom of religion
is being threatened. In that point in that
point, you just find a space and you
exist on your own. No problem. If that's
not the case, which obviously it is not
the case, Yani, for most for Muslims, then
the lack of involvement within your community or
your society is just not, is uncalled for.
And it and it and it reflects
a misunderstanding of this faith in general, which
is why it's with the suf. It's called
the suf, the concept of that yeah. The
line of being a part of the line,
the the equality. You're you're equally valued. You're
equally responsible. It's what this sort of explains,
basically. You know? You're a part of this.
You you're a part you're you're responsible for
for carrying the message, handing it down, or
standing in front of corruption, refusing oppression, and
then and then performing mujahide to the best
of your ability. That's the social contract. You
do that until the day you meet
And that's also suf is. And so the
jum'ah
it turns things around a little bit. So
the jum'ah talks about leadership,
and it uses the premise of jum'ah because
we have within our faith embedded a an
actual,
yeah, an actual, system for leadership. Like, you
have it within the deen.
It's really interesting
how how well we, we
we messed it up. How how well how
it will I it's just it's just it's
mind boggling how how professionally we we ruined
something that
basically ensured and and guaranteed for us that
wherever we would be and whatever situation we'd
be in, we'd always have some degree of
leadership.
Because any if if if our Muslims exist
in some corner of the world, they'll find
each other and build a masjid and have
a Jummah. Right? That's how you know Muslims
exist. There's always a Jum'ah happening somewhere. The
concept of Jum'ah is not just a reminder.
The concept of Jum'ah is is is leadership.
It wasn't the scholar who gave the Jum'ah
back in the day. It was the it
was the Khalifa. It was the Wali.
It was it was the leader. Right?
If if if there was a any a
a a con a group of people and
amongst them were a scholar and amongst them
was a leader who had no knowledge, the
leader on we get on the mibro.
You would have to give the you you
could consult with the scholar for the information
and how to break them, but it had
it had to be the leader who spoke
because jum'ah was about leadership. It's about direction.
It's about
having
knowing where where this ummah, where this community
is headed, in which direction it's going, what
the destination is, what what is what are
the objectives?
This is a question that I ask a
lot and sometimes younger people come and ask
me and I find and I'm happy that
they do, but I have no answer. Like,
what is what exactly is our role here
as Muslims? I don't know. What are we
trying to achieve here as a community? I
have no clue. I have no idea.
I don't think this has been talked about
enough. I don't think we really we actually
no. I think it's just an issue of,
yeah, keep them inside at full. Keep people
coming to the mess yeah. But, yeah, what's
the goal? What are we trying to do
with all this? Right? What so people are
in the messiah. So what? So now you're
here. So now what?
Alright. We're gonna pray. Fine. We're gonna pray
and
all that stuff, and you'll cry and great.
And then what?
Do that again? Alright. We'll do it again.
No problem. We'll do it again. And then
what?
What's next?
See, no one knows. No one has idea.
I don't know. Just keep on doing it.
No. It has to be there has to
be something. What's the result? What's the next
step? What are we trying to do? Once
we leave, when we walk out, what? We
just go home? You just each one just
walks in a different direction, goes over. Is
there is there some collective effort? Are we
trying to achieve something together, or are we
just what are we doing? And and there's
and there's lack of clarity on that topic.
There's lack we don't talk about this enough.
The most the community is not engaged in
that type of discussion because we lack leadership.
It's like a headless chicken.
It runs around in circles. It's not going
anywhere. You need to have leadership even if
it's, you know, lousy leadership.
Lousy leadership, better than none.
Lousy leadership is better than nothing. Because at
least with lousy leadership, you're going somewhere. If
it's the wrong direction, you'll hit a wall.
You're like, oh, this is wrong. You turn
around. You change. When you have no leadership,
you're not going anywhere. So you have no
idea where the dust there's no it doesn't
matter. It doesn't there's nothing there's no the
the energy is not being channeled.
It's just lost into the universe. All this
energy, all this effort that you're putting is
just just
dispersing into the universe almost almost uselessly because
there's no channeling it for it in any
direction with this is what so that Juman
talks about. Talks about why prophets are sent,
what type of leadership they offer, and how
you how leadership goes both ways. You need
a leader. You need people who are willing
to follow.
If we're all zama, then it's
that's impossible. You're like, that's impossible for us
to have any form of leadership if everyone's
a leader. We live in communities where everyone's
a leader.
Everyone everyone wants to be that which is
fine. I don't you wanna be in front?
Sure. Do you have the qualifications? Do you
have the time? Because leadership is not about
authority. It's not about controlling people and telling
you what to do. It's about leading by
example and and doing the work. And doing
the work is hard, and it takes a
lot of time, and you have to sacrifice
a lot of your leisure and your and
your personal time and your your family and
your sleep. You have to sacrifice that. And
if you're not doing that, then you're not
really a leader.
You're a boss.
No one likes bosses, and we don't need
more of them. We have enough bosses in
the world. Bosses are useless. You need leaders.
Well, the bosses, they're useless. They they just
they make money for nothing. They don't do
anything. They sit there and, you know, tell
people they don't do anything. Leaders are different.
Leaders are there. They're they're they're there before
you. They're doing more work than you.
Surikom Rafiqon talks to us about the fact
that there's a different type of, there's a
different aspect of our society.
But that as Muslims, when you're organizing, there's
a Muslim, there's non Muslim. It's very simple.
It's not about animosity. It's understanding. They're a
Muslim. They're gonna be following the law. They're
gonna be held accountable to the law. There's
non Muslim. They're not. But then you have
this group in the middle. It's very problematic.
You can't point them out. You can't swear
who they are. You can't really remove them
from the deen. They're not really gonna join
the deen. They're very problematic because they're they
don't they're not gonna they're in but they're
not in like they're halfway. They don't you
can't do anything about it. There's no there's
no criteria. You don't have like a criteria.
You can say if you meet this criteria,
you're out. No. Or I can call you,
but you can't. You thought there's something that
is between Allah subhanahu wa ta'ala and da'ab.
You can't really point pinpoint people. It's a
big problem if you do by the way.
It's very arrogant, so you can't do it.
So but but they but they exist. So
how do we deal with them and what
do we do? And and most importantly, how
do you make sure we're not amongst them?
Reminds us within this Surah as I they
just as I told you that the connection
of all of why what we of of
of what we do has to be with
to Allah subhanahu wa ta'ala. The the reason
we're following all these rituals, the reason that
we're following these laws, we're accepting
rulings is because Allah subhanahu wa ta'ala commanded
us. We have a surah of 2 pages
that just reminds of of that. The whole
surah is just is very spiritual. It's all
about
all about acceptance, about belief.
Surah Al Qalaq talks about firkalosra,
the the the jurisprudence of families, of marriage,
and of and of divorce, and how to
how to see that, and and the rights,
and the laws upon, upon men and upon
women within within a marriage. It talks about
the importance of family
and what rules and laws exist within a
family before you build it. Talaq talks about
starting it and then if it's going to
end. The law is regarding that. It's Tahrim
is about what's in the middle, what's going
to happen within the family and the and
the laws that that dictate that.
And that's what
just
talks about. That's their cluster. It's all organizational.
It's all
it's all jurisprudent
driven. It's all law driven. It's rules.
You have these doses of spirituality to remind
you of why you're doing what you're doing
because it's connected to Allah
but that's the gist of of that juzr.
From
is a Juzun that talks about the concept
of dawah,
of you taking which is something that was
covered in a larger cluster previously in the
Quran is summarized in this one Juzun.
As a Muslim was going to be an
ambassador of Islam, there's a couple of things
that you have to know. You need there's
a you have necessities.
You need a certain amount of knowledge which
is what Surat al Wuk teaches you, you
need a certain amount of ethics, you need
a certain
amount of connection or spirituality which the Surat
Al Haqqah teaches you, you need certain amount
of behaviors which is Surat Al Ma'arish teaches
you. These are the 4 stuff that you
need. You have to know you have to
know, You have to know. You have to
have ethics. You have to have connection to
Allah and then those that has to turn
into behavior. If one of these 4 is
not there, then it's not gonna your your
your attempt to be an ambassador of the
deen, which you are, whether you like it
or not.
What's your name? Ab
Abdullah Mohammed Sameer
Ali, you're you're a Muslim ambassador. People are
going, that's how they're gonna see the Islam
through you. So you have to have a
certain amount of these four things. And then
and that that's where basic Surah Al Ma'araj
ends.
The surahs after give example
of good and bad
of how it worked well and how it
didn't work well and then how to do
it yourself, and we'll talk about that tomorrow
because that's where the the surahs actually began.
But that's what these first 4 surahs in
Juzu, talk about. So let me see if
there's any
if anyone voted anything or not. If not,
I'll just make my own choices. Let's see
here.
We only have a few minutes, so I
won't be able to cover much. Let's see
what we got.
Alright. Very few.
Almost nothing. Alright. So let's do Mumtahina
number 9.
He says, subhanahu wa ta'ala, I exclusive you
I exclusively, sorry,
deny you from building an alliance with those
who fight you and your right to have
a faith, remove you from your land, or
help those do that to you.
That's the exclusive
denial of Allah from building alliances. He didn't
even talk about necessarily building animosities
or having or being in war. He's What
he's talking about subhanahu wa ta'ala is don't
take them as allies.
This concept of that we hear about. This
concept of abnormalizing relations with with an oppressing
group.
This is what the this is what the
surah is talking about. Do not draw allies
with them. You may not be able to
fight them. You may not be able to
go to war with them. You may not
be able to remove the, but you do
not take them as allies. If they've done
one of 3 things, any of these three
things.
If they take away your your right to
have a religion, to be Muslim, if they
remove you from your land, or if they
help others remove you from your land and
they're not your allies,
Do not take them as your allies.
Those who take them as their allies
when they're the oppressors.
So this concept of normalizing
relationships with with with an apartheid state that
is,
that is oppressing there there is that's been
oppressing Muslims for a very long time. This
is yeah. I need this is you all
you have to do is recite this and
present it. Read. If there's any other other
interpretation, this is then why I just explained
to you. I I I I beg. I
would like to hear it. I would like
to see someone I'm actually interested to see
someone try and explain this in some way
to get them out of that con of
that understanding.
It is an ayah that has almost no
room for a second interpretation because the words
are just very clear.
There's way no there's no,
the kalimat
are all all
the all the the terms are specific.
There's no
general terms leave leave room for interpretation, but
there's different ways to understand. When you study
your soul, there are different ways something depending
on the type of word, can understand things
differently. When the words are very specific, it
doesn't really leave a lot of room for
interpretation. It's just exactly what the literal says.
It's it's just syllables upon each other. There's
nothing. You are denied to take allies to
those who remove your right of faith, remove
you from your land, or help those who
do. That's it. That's it. What how other
how else do you I don't know. I
don't understand.
I guess my my assumption is that they
don't read the Quran
is that they're not reading the Quran. We
are not a group of people that are
bloodthirsty.
We don't hate
other groups. As Muslims, we we see the
world in a we have a universal view
of the world. We love the human race,
and we love for them to find Hidaya.
And we love our prophet
all the prophets that came before. The ones
we know and the ones that we don't
know. We love our book and all the
books that came before. The ones we know
and those that we don't know. And that's
how we go by the world. We don't
have any atrocities towards people. We don't look
at a race or a culture or a
background and say that's evil when they should
be removed and they're not allowed to do
this or not to do that. No. As
Muslims, actually, not only do we love people,
we welcome them to come and live with
us. Even if they don't accept Islam, they
can be our. They can be people that
we are responsible. We'll take care of them.
We'll protect them, make sure that their rights
are are preserved, that their their their places
of worship are are protected.
Have no hatred towards groups of people. It's
just Muslims don't accept oppression.
They just don't accept persecution.
And if that if that's
that's a crime, then I'm guilty.
If that's a crime, then I'm guilty.
If if hate if refusing oppression and persecution
and standing for justice is a crime, then
we're all guilty as Muslims and we refuse
to do that, and we will never normalize
with a group of people that are oppressing
us and persecuting us ever.
If no one's left, that should be the
case. The way Muslims think about things that
there's no no one left, we still refuse
to do that. It's not about numbers. It's
not about strength. It's not about Allah
owns our lives, so we offer it our
lives to that which he
tells us is a worthy cause. And this
is what he's explaining to us to be
a worthy cause.
Let's do surah I am number, 5 of
notes to the Jummah.
5 of Jummah.
So Najuma talks about leadership. You have this
verse right in the middle of it.
And
it's an ayah that is one of maybe
2 or 3 in the Quran where Allah
subhanahu wa ta'ala uses a parable
a parable that's quite
heavy that he doesn't really use very often
where he
draws a simile between a person and an
animal. Doesn't happen very often in the Quran.
Maybe another time
and then maybe
then this one. That's it. It's very rare.
Okay. In in the entirety of the Quran,
Allah does not usually draw these parables.
But
here's
an example of those who were
asked or commanded to carry the holy book.
They did not carry the holy book.
Is the example of a donkey or a
mule carrying books.
When he says carry the book, he's not
saying, you know, carry the book.
He's saying, like, actually carry the book and
understand the book, practice the book, Take the
principles and the values of the book and
implement them in your life. That's what he's
talking about. If you're not gonna do that,
if you're just gonna hang the book from
your, you know, from the from the thing
in your car and have like a nice
one opened in your house when we walk
in, we see it, and it's on the
wall so we get to say, masha Allah,
and then you'll be probably paid a fortune
to get that, but you're not actually practicing
or implementing the teachings of the book. This
is what leadership does. Leadership helps do that,
helps fix that problem.
It helps takes people. That's what it that's
why it you know,
Quran.
That Allah will will correct and bring reform
through Sultan, through leadership more than he will
sometimes with the Quran because people they have
the book but if they don't have leadership
in terms of how to carry it, if
leadership does not exist in helping people understand
what aspect of that needs to be implemented,
then it'll turn into
just like a donkey carrying books. The donkey
is not knowledgeable, and a donkey cannot practice
what is in the in in that on
those books even though it's carrying a lot
of knowledge. He's not really though.
That's the example of those who refuse to
believe in in in in the signs of
Allah. Allah
does not guide the people who are oppressive.
You have to be
careful. We're given the Quran. You have to
choose quickly what type of person you're going
to be. Are you gonna carry the Quran
actually or
because there's another example of this.
And this is the fear that you should
carry in your heart as a Muslim,
that you are given the Quran, you have
the Quran, you know, a few verses you
memorize maybe the whole Quran or half of
the Quran, some of the Quran, you recite
it, but you don't really carry it. The
message, the legacy, the it's not it's not
a part of who you are. It doesn't
doesn't define you. If it doesn't define you,
then what does?
And it's worthy of of contemplating.
Alright. Let's do,
6.
6?
Yeah. Or 7. Sorry. 7.
7. I I got the wrong number.
Surah Parab is basically the the the summary
is a summary of civil law that is
talked in detail
4 or 5 pages of just on and
on, and then you find them again in
Surat Al Nisa, and these long pages that
that basically address civil Islamic civil law is
is is it's, it's summarizes Suratul
This is directed towards the man. Alright? Oh,
man.
You are commanded
to
for you to pay from your wealth.
If you have a lot of wealth and
you pay for a lot, and if you
have a little wealth, then you pay a
little. You pay from what you have.
The one who has small risk, they work
hard but this is the risk they have,
they're not getting a lot of money.
May he may he spend from his wealth.
2 more nights. That's it.
We'll be done.
You won't have to listen to me for
a while afterwards.
For men, this is the obligation. When it
comes to their spouses, when it comes to
their children,
you are responsible financially.
This I explained this very clearly.
You're not held accountable to pay for more
than you have. Like, at the end, you're
not accountable to go get you don't have
to go to to take care of it.
No. You use the halal that you have
even if it's a little, but you are
responsible.
As a man, you're responsible to spend from
your wealth. Your wife isn't.
Your wife is not responsible to spend from
her if she is spending from her wealth,
then there better be an arrangement
There there better be an arrangement that allows
for that to work out so that she's
getting something in return because you are responsible
financially.
This lays the premise for how our civil
law works. If you understand this and you
start from that from from this point, then
you can negotiate your way around things that
work out. And the reason that that's the
case is, SubhanAllah, it's just it's just the
way men and women are.
Women
are not they don't like spending money on
their they'll do it, but they don't but
it's something extra that they do. It's extra.
Just like for you, you'll wash the dishes,
you'll take out the garbage but for you
it's an extra thing that you have to
do. Like, you don't it's not it's not
embedded in the way that you see your
role. You'll do it. No problem, but you
feel like it's an extra thing. In Islam,
the the roles are are clearly
distinguished. You have to spend your role. You
have to go work, Have to you have
to be breadwinner. You have to spend your
love on your spouse and on your children.
That's your job. And she takes care of
the household and the children. Now if you
wanna make some adjustments to that, that's fine,
but it has to start from that point.
The adjustments have to start from that point.
If we're gonna say, okay.
You want to work as well. Let's say
your wife is a physician, so she's working.
She has a job. It makes sense that
she works. She's a physician. She's making good
money. So what are we gonna do? All
yours or we're gonna put all this money
together? No. We put it together. Alright. So
now 50% of the money that's being spent
on this family is from you. So she's
doing
50% of your job now, which means you
have to do 50% of hers or else
there's an imbalance and that imbalance will cause
people to be upset.
Even if your wife tells you not, no,
no, I'm not gonna be upset. She's lying
to you. She's going to be upset just
like you would. It's about justice. Look. Don't
play around with justice when it comes to
relationships. Serve justice and then and then after
that, people can say whatever they want. Just
do that. Make sure that you have the
balance. If she's going to put her wealth
in the household, then you have to find
something that you're doing in return. There has
to be There has to be a negotiation
on this or else it's unfair. Your job
is to put in the wealth, and she's
taking care of the household. If now she's
taking care of the household and putting half
the wealth, and you're doing then what are
you doing? Then your value in this marriage
drops
and and mark my words that will present
itself in a negative way later in life.
So I'm not saying that you can't your
wife can't put both both in the household.
No. It's totally fine, but you have to
start the discussion from this point of knowing
what your obligations are and what hers are
and then you negotiate back and forth so
it balances itself out. What I'm seeing are
households that are imbalanced.
I'm seeing imbalanced households in our community,
on both sides.
Women being taken advantage of and men being
taken advantage of. For lack of understanding
of is for the men. You must pay
from what you have. You have a lot,
you pay. You
don't have a lot, you use
whatever you have. You're not you're not held
accountable. We don't burden men to care to
to pay for stuff they don't have the
ability to pay for. But whatever they have,
it is dedicated to the household.
After difficulty, when it comes to these issue,
Allah will grantees.
You start out. You're poor. Things get better
with time. Yeah.
Well, it's not happening that any way anymore.
Now we only get married when we're all
rich.
Now if you only get married in their
thirties and they're rich,
That takes away the majority of what what
what marriage is. You have to marry when
you're poor,
when you have nothing.
Right? That's how you build
a that's how you build a bond with
the other person. That's how you make sure
that this grows into something. When you're poor
and you have nothing, you guys the bonding
is different and then you have something and
you take care of one another so the
bonding is stronger. If you only enter marriage
when you're you're well you're well off you're
well well off, it's a problem. I'm not
saying that a man comes into marriage broke.
You're broke. You go you go make money,
but I'm not talking about also waiting for
until he's 40 or 35 when he's made
a large bulk of money. No. It should
happen before. We shouldn't be we shouldn't be
hindering marriage because of wealth.
It should it should the hindrance should not
be money. Wallahi, it should not be.
This is a dangerous
This is slippery, sloped up, or going down
as a community. This is dangerous. I'm sounding
the alarm. This is a problem.
We are we are postponing marriages way too
long for people who are living in a
society that has no conceptualization
of halal and haram and faisha. They don't
understand it at all and you're going to
postpone it until the people's studies. What how
is that how is that possible?
I don't have I'm not saying I have
the solution, but I'm saying for sure what
we're doing right now is not healthy and
it's not appropriate.
Alright.
That's the end of my rant. Let's do
22.
So this ayah in Surat Al, in Mulk,
probably with the famous most famous one in
it,
He asks he asks a question, so he
poses a question.
Who is who is ahadam?
Who has more guidance? The one who was
walking with their face
down to the ground, meaning they're looking at
the floor, their face.
When you spill something or you or you
or you tilt something in a certain direction.
So their face is tilted down to the
ground. You're walking like this on the ground
with your face down like this.
Is that person more guided?
Versus the person who's walking with balance.
They're nice and balanced. They're they're looking ahead.
They're
on a path a a straight path of
righteousness.
Are they the same?
Not all walks of life are the same.
Not all walks of life are equal.
Some walks of life are better than others.
It doesn't mean the person is. It just
means the walk of life is.
The fact that Allah
guided us so that we're not walking with
our faces down to the ground doesn't mean
that we're better than those who who aren't.
It just means that this walk of life
is a better is a better one.
And if you
comprehend that, then you become much more preservant
of it. You preserve it more. You protect
it more. You feel more grateful for it
because you're not you're not looking down anymore.
You see, the the the symbolism in this
ayah,
they're looking down. I mean, they're looking at
what's in their immediate vicinity.
They're focused on what they have and where
they they're focused on very small things
that are temporary
that that change all the time. So they're
walking, but their focus is down here is
what I have and what's close to me,
and you're not gonna get anywhere that way.
In order for you to get to your
destination, you have to lift your after your
head has to lift you have to lift
your head up. You have to look up
a little bit, look around and see where
you're going and and see the path that
you're on. It requires the ability to zoom
out a bit and to stop focusing on
on details that don't matter that much, and
and stop being distracted by little
aspects of our existence that that are petty,
and that are not important and that don't
last and that people forget about forget about
You all forget about really quickly in life.
A couple of years from now you'll remember
any of it, but what will stay with
you is the path that you walked on.
What path have you been on for the
last couple of years?
Do you have clarity? Are you Suiyan? Do
you stand in a in a state of
balance, of equilibrium? You're not tilted. You're not
falling in either direction. You have that equilibrium.
You know where you're going. You see the
path in front of you. You know what's
next for you.
You don't know what's coming next to you,
but you know what's next from you.
Yeah.
What what Allah subhanahu wa ta'ala is going
to decree for you, that that's beyond your
ability to control. Whatever whatever is gonna come
is going to come. You can't really necessarily
change all of that. But regardless of what
he dishes you out for you, you still
know who you are and where you're going?
Or you just or you're focused down so
the next wave will will blow you over.
Yeah.
Or or the next next wind, the next
will just completely remove you from where you
because you're look. You're focused now. You have
no idea where you're going.
So you you can't even see what's coming
your way so you have no ability to
protect yourself. You have no warning system.
This is what Allah's an'a's offering you.
This is the knowledge that Allah offers, the
ability to see clearly,
to stand with that balance.
You're balanced in this life. You you're balancing
your approach to duniya and to akhirah. You
understand what comes to you. You know how
to deal with it. You have this calmness
to you, this tranquility, this clarity. No matter
how difficult things come, no matter how hard
it is, you know how to come back
a moment and figure out what the next
steps is going are going to be. So
you don't lose who you are or you
or you don't lose the the sight of
the path.
You don't lose your balance. Those who are
focused downwards,
they're gonna be falling. They're gonna be tumbling
around for a while.
They'll be tumbling around for quite some time.
It's just whatever luck they get.
If it's ease, it's one thing. If it's
not ease, it's something different.
May Allah guide us
amongst let's do ayah number 43 of
gives us a,
a sneak peek in Surat Al Qalam
regarding stuff that will happen. And
he shows us
how
things on the day of judgment are different.
Like, the the laws
are are are reversed.
In this in this world, in this life,
if you stand up with your head held
high, that's a sign of your dignity, of
being dignified, of having integrity.
Versus if your head is
pressed down to the ground. That's a sign
of humility and of of of humiliation in
general. That that's how this world works. That's
how life works. And it's correct. I'm not
saying it's wrong. I'm not trying to change
that, but that's how this life works.
On the day of judgment, baqaria,
which is
the is the concept of everything
changing in nature. Nothing is the same anymore.
Everything changes. All the laws that govern the
universe are not they're not the laws are
gone.
Everything is different now. Nothing nothing matters nothing
that used to matter matters as much now.
Everything that didn't matter before and that matters
way more today. And the an example he
gives us, subhanahu wa ta'ala, is
is a symbolic phrase in Arabic, and it
means that there's going to be an enormous
event.
Is going to be an enormous event, an
unveiling of an enormous event. Something that's going
to happen on the day of judgment that's
going to be
comprehendible is undescribable.
Some scholars say this is the seeing Allah
subhanahu wa ta'ala or is the
I don't know. It doesn't matter. Allah subhanahu
wa ta'ala didn't specify it. I'm happy with
the specification that he made by saying it's
going to be an extremely difficult event. It'll
be something that is unveiled that is just
mind blowing.
When it happens,
whenever that event is, when it occurs,
and they'll be called to prostrate. Everyone in
the will be called to prostrate to Allah
And some people won't be able to. Their
backs will go like a
It'll be like a
a piece of
metal. It does it has no flexibility anymore.
And they try to make it to the
floor, and they can't.
And they try to make it to the
floor, and they can't. And everyone make sujood,
they want to make sujood, but they can't.
And they're trying they're they're not it's not
it's not budging.
Their backs aren't moving. They're trying to, but
they can't go.
And at that moment, they start to feel
scared
and they become more fearful
and they start to revere and they start
to wonder and you can see that humiliation
in their faces. You can see the fear
in their.
You can see it in their eyes. Their
eyes are in a state of humility.
They're covered with humiliation
because
the person with integrity is the one who
makes it down.
The person who has integrity is the one
who's able to do sujood when when Allah
unveils the event, the mighty event of yomul
qiyamah. The one who can make his way
down is the one who has integrity, and
the one whose head is held high is
the humiliated
one,
the reverse of
the reverse.
Well, why is this happening?
They were called they were called to perform
sujood when they were well
when they were well. When they when they
could have done it and they decided not
to, they held their heads high. And they
weren't interested in in in in performing more
sujood
and submitting themselves to Allah
and prostrating and showing their submission. They weren't
interested in that. They barely did the they
didn't do it.
They thought that by wait. I don't know
what they thought. By yomulkiyama,
it's all reversed.
And you try to make it done, you
can't. That's Allah
You ask Allah to grant you the ability
to to to do sujood that day. You
you're able to go down nice and quick
and perform sujood and you're not held back
and you're not imagine the feeling. Imagine your
horror when your mouth. Oops. See? It's not
moving.
And then it opens
up. That was a scary moment. Imagine if
I wasn't allowed to do this.
They're the only people with their heads held
high,
but they're the ones who are covered in
with humility and humiliation. They're the ones who
are fearful. They're the ones who feel they
have no integrity, no dignity, no status at
all. And the people who are making sujud
are the ones who feel the feel dignified
and close.
They were called for sujud in life when
they were doing well.
Let's do one more.
Suwad
Haqa 44.
Muhammad
says at the end of the as he
establishes
our need for spiritual connection to him.
Had
Muhammad had he made something up?
had he brought it in
had he brought it in