Quranic Reflections – Beginning of Surat Mohammad – Surat Al-Qamar 8
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Channel: Adnan Rajeh
Series: Adnan Rajeh - Ramadan 2024 - Quranic Reflections
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AI Generated Summary ©
The cluster of Surahs in the Quran is a combination of surahs and the Quran, emphasizing the importance of following the prophet's teachings and memorizing the title. It is a mirror of all major topics in the Quran, and the speaker emphasizes the importance of living purposefully and aiming for a life that is rewarding and provides value to oneself. The speaker also discusses the importance of understanding one's own values and values to live by them, and warns against being oppressed by oppressors and overcoming racism. Finally, the speaker emphasizes the devastating impact of death on people and encourages people to find joy in life.AI Generated Transcript ©
9th 25th night of Ramadan. We're
quickly
approaching the end.
Will be,
end a couple of nights, and we'll have
the khatim. And then once you have the
khatim, Ramadan is technically almost over, and it's
just a matter of, you know, get of
getting through the motions. May Allah grant us
the witness of late Qadr and, the ajur
of of, of worshiping him throughout it inshaAllah
ta'ala. So tonight, we will
recite
from the beginning of Surat Muhammad, sallallahu alayhi
wa
sallam, until the first few verses of Surat
Al Qamar.
And the cluster that we I think it's
the 7th may Allah forgive me. I think
it's the 7th. I cannot remember the sequence.
So the cluster from Muhammad to Al Khujou,
just 3 surahs, one of the shortest in
the Quran. And its theme or its purpose
or its objective is talking about the prophet
as the first surah in that, the cluster
kind of reveals. The Surah Muhammad,
it tells us that
these are only accepted if they are in
accordance to what he taught, alayhis salatu wa
sallam. It's as simple as that. You want
your ala to be accepted? You want your
life to be, you know, to then it
has to be in accordance to what he
lived how he lived and what he taught,
alayhis salatu wa sallam, or else you're you
you'll do deeds. You'll perform deeds, but they
won't be they won't count. They won't they
won't mean anything. You have to it has
to be in accordance to his teachings
as they based on the the legacy that
he left and based on,
the principles and the values that he shared
and that's basically what Surah Muhammad talks about.
It starts out by talking about combat because
it's Again, combat in the Quran is not
to encourage bloodshed. No. No one who is
sane looks forward to war. I mean, this
is there are certain maxims within the Quran
that for some reason, we have there are,
you know, for some reason, we we stopped
We we've been questioned about so often that
we feel like we have to defend all
the time.
No one looks forward to war. Islamically, you
are commanded not to. So why is combat
talked about? It's because it's the epitome of
sacrifice.
Like, if you if you are willing to
follow the prophet
in those moments, then you'll follow him on
in simpler stuff.
And if you can't follow him, any in
in that moment, then you may not be
able to do it the opposite. So it's
the epitome of of sacrifice, so it's used
as an example because it's where you have
to follow him somewhere it's hard. Everything else
is easy. Every goal, everything else is easy.
But when your life's not on the line,
it's no it's no big deal. But when
your life is on the line, that's when
things are much more complicated and and and
it's much more threatening and it's much more
scary.
So, that's why combat is talking about in
the Quran and jihad in this form of
qital is brought up. It's because,
the fact that, it's a hard it's a
hard sell. And it's something that's not easy
for you to follow him, alayhis salaam, in
because your life is on the line.
So that's what Sulema Muhammad talks about. It
talks about the fact that we have to
follow him, and then our deeds will not
be accepted if they're not according to his
teaching.
Give us examples of those who followed him
and those who didn't, what those who follow
him got, what those who didn't get,
and how that affects character. That's what Surah
Al Fatiha talks about. And it begins by
telling the story of not fat hamakkah, as
most people think. It's a nice people information
to hold on to. Surah Al Fatiha has
nothing to do with fat hamakkah. It talks
about
and that's what the Fatima actually is. It
does predict Fatimaqa
later in the Surah.
It it predicts that later on it will
happen, but the concept, the words Fatima and
the Surah itself is regarding
I'll quickly water and get something to clean
this up. This is
I'm going to bang Kalak in this place.
That's it.
You're making it very hard for me to
argue the allowance of food and drink in
this, in this space.
And then Surah Al Qajar talks about the
adab,
meaning the teachings and the,
and the etiquettes that he brought
that represents his way or represents his character,
which is what the Surah Al Hajjulah and
we did I did the tafsir of Surah
Al Hajjulah multiple times in, you know, in
Arabic and English, and it's online for you
to go through. It's a really important Surah.
Yeah. I
remember many of our scholars would, constant and
constantly and often,
teach it to kids and and tell us
to teach it to children early on in
their lives because of all the etiquettes and
the adab that they carry that it carries
and it and it represents the teachings of
the prophet, alayhis salatu wasalam himself and the
and the etiquettes that he carried, salallahu alayhi
salatu waslam, in his life. So that's what
this cluster is. It's just talks about the
prophet, alayhis salatu waslam, the importance of following
him so that these are accepted.
The examples of those who follow and the
examples of those who don't and the consequences
of the two things, and then the etiquettes
and the adham and the principles that he
lived by alayhis salatu wa sallam summarized in
the surah that is only a page 2
pages and a half, but it's filled with
the examples
of of of compassion, of mercy, of Yani,
of respect, of, of, kindness,
etcetera. And and it's a surah that
is quite well,
well well understood and well known. So the
the cluster that starts afterwards is,
it begins with Surat Qaf,
and from Surat Qaf to a naz is
called the mufasal.
That's what it's called, the mufasal, which is
the comprehensive or the detailed.
These these,
these 4 ajzah, basically,
4 in a few pages, maybe, if you
want to be any accurate.
These last 4 ajzzah of the Quran
summarize everything that the Quran has talked about
from the beginning. Like, everything I've shared with
you up till this moment or that we've
talked about will be summarized again in a
much more concise and, yeah,
any,
short manner in these in these last 4.
This from in Mufasal
contains
4 ajz'u. Each juz'u is a has its
own cluster, its own group of surahs, From
kaf to al hadith and from mujadarah to
tahari and then mulk to al mursalah, and
they use a ama, which is in its
own self 4 groups. Let's say, one cluster,
there's 4 groups of surah in the middle
and within it. And and these and these
and and the Fassal kind of summarize everything.
And it's a really good portion of Quran
to know. So
if if, you know, aiming towards memorizing the
whole thing, which is a lot of work
by the way. Mind you, it's a lot
of work. And people always come for I
wanna memorize the whole Quran. I say, it's
amazing. Great. I'm happy that you have an
ambition. But it's okay if you, you know,
if if if you aim for something more
realistic for your, you know, your lifestyle,
or for that where you are in your
life or how old you are. And my
and my advice would be would be to
aim for like, if you don't have to
aim for the last 4 digits of the
Quran from Qaf to An Nas. Those are
that's why I've been doing tafsir of them
here in in this masjid in English since
the beginning since we opened, and we've done
the first juzr
and almost a half. Like, we've done Qaf
to Al Hadid, and then we did Mujadirat
Al Hashar,
and
Al Jamwa. We finished those the the surahs.
I'm gonna continue going until the Surah Al
Nasr. It's online, so it's available. And the
idea is that if you come every week
and you memorize whatever I recite throughout the
week, then at the end I know it
sounds a long time, but if you end
up if you're not someone who's memorizing at
all Well, if you just do that within
a couple of years you'll have the last
word. It's better than at the end of
the last couple of years, you don't have
anything. So, something to kind of build upon
and I find it to be a really
good portion of the Quran to know and
to know well and to understand, to be
able to explain and to be able to
comprehend because it carries it summarizes everything. It
summarizes almost all the big major topics that
the Quran talks about, with almost no exception.
And I usually do I don't have time
for it during this halakha, but I but
I I usually do a comparison or I
I I break it down for you. Show
you they see these surahs, they reflect these
longer ones and
these these 3 surahs I talk about this,
they reflect these 4 longer ones or this
bigger cluster. So you find they're mirroring of
all of the major topics that we're talking
about in the Quran mirrored in the in
the Mufasa from
So today, we'll start the first cluster, the
first group of surahs from khaaf to al
hadith And it's a it's a comparative cluster
of surahs. All it does is is it
just offers you options, and it offers you
things to choose from in terms of it
compares them. And it starts with suztaf, which
is the ultimate comparison, which is living yani
life through Haqq versus Baqlan, walking the Surat
al Mustaqim versus not, ending up in Jannah
versus versus nah, which is the ultimate question
that we all have to answer at some
point in our lives. Whether you do you
live like you? Is there meaning
Are you are you looking forward to akhilah
in your life? Is this something you think
about? You care about living for what is
righteous and ending up in jannah or not?
And if the answer is yes, then you
move on to Surat Al Dariyat, and there's
another question. Are you going to live purposefully
or aimlessly?
Now, yes, you you understand that there's akhirah,
but are you going to live with purpose?
Meaning there's aim, there's reason for why you're
here, you have a job to fulfill, you
have a there's meaning to your life or
you can live aimlessly.
And if you and if you choose No,
I want to live purposefully, then you move
on. Anytime you decide the other thing, just
stop reading.
You're you're good. You can you can go
home. Like if you
live aimlessly, all I said like this is
not for you. Like this this whole story
is not for you. Now I wanna live
with purpose. Okay. So the tour will ask
the question do you want to live with
guidance
or misguided? With no or guidance is not
something important to you. Like are you trying
to find guidance? Are you seeking guidance? Is
this what you want to be
how is how you want to live your
life guided?
You want akhirah, understood. You want to live
with purpose, understood.
Are you seeking guidance for that? Or are
you gonna just come up with your own
thing? Thank you. There's a lot of people
who have their own religions.
Majority of humanity. Each person has an individualistic
understanding of the world and that's their religion.
You live by it. Is that what you're
going? You know, you look for guidance. No.
I want guidance. Good. We'll move on, Sultan
Najim. Sultan Najim asks you, how are you
gonna make your decisions?
Based on
authentic
knowledge or based on whims and desires and
assumptions? How are you going to live your
life? Authentic knowledge like something that you can
reference, something has evidence to support it, or
just whims, desires, and assumptions. No knowledge. Alright.
1 Surat Khanna.
They they talk about bounties.
Similar to
the the earlier cluster of the in the
Quran where you had Ibrahim,
Hajar Ibrahim and Nahal. Right? They all talked
about That was around over a jizz of
the Quran talking about Ni'am. Here you just
have Surah Rahman and Surah Qamal Rahman talk
about. Qamar tells you if you don't use
blessings appropriately, they backfire.
They turn to curses upon you like,
they're taken away from you in dunya and
and you end up paying from them so
they backfire. So the rahman tells you blessings
have
to be fixed. You have to you have
to be grateful for them in order for
Allah to continue to give them and for
him to put barakah in them. That's what
Suratul Qamarman
talks about. And then the rest of the
Suratul Qarqya tells you what type of person
do you want to be. You want to
be
other people, choose which group you're going to
be a part of. The odds are in
your favors. 2 out of 3. 2 out
of 3 you make it. There's 1 third
that doesn't, but you have to make a
choice of what type of person you want
to be. You want to be amongst the
good The final surah with the hadith. It
tells you, alright,
in order for that to work, you have
to understand that faith is spirituality
and is physical. There's a physical aspect and
spiritual. It's not Surah al Adi is unique.
It's not choose
choose the 2. No. It's balanced them.
So instead of choose this or this, no,
it's to balance them. You have to balance
them. That's why the surah is called hadeen,
and this is one of the most spiritual
surahs in the Quran. Hadeen is is iron.
Yeah. It's it's iron, and it's one of
the most spiritual aya surahs in the whole
Quran. Because if you don't have that,
that appropriate mix or that appropriate
balance between spirituality and physicality, then this whole
thing doesn't work. And that's what this cluster
from Qaf Abdul Hadid talks about. And you
won't be finishing the whole thing with endul
qamab. I thought I would share with you
so you can do some reflection on your
own.
For tomorrow. And we'll continue inshallah moving forward,
when we when we when we move move
along.
So that in a nutshell is how what
we're going to be reciting, tonight. These surahs
are very famous.
They're well known. They're loved.
They're
they're comprehensive. They're short and they're detailed
and a lot of information is put within
small in very few verses. You'll find Surat
Al Baq'a and Surat Tawba.
Things are explained in a lot more details,
a lot more words, a lot more verses
are longer, a lot things are talked about
in more depth. And so and these surahs
know this
the ayat are shorter. They're very concise, but
they carry a lot of a lot of
information within them. And the more and the
and the more we move move forward within
this, as we move along, the surahs get
shorter and shorter and shorter and shorter until
he comes to end of the Quran where
there are literally a couple of lines,
but there are Surah's all the same.
Right? They're Surah's all the same.
Is a Surah and Al Baqarah is a
Surah. They may be different in terms of
how much information they have within them, but
they're equal in the sense that they're both
a surah. They're both a unit that is
worthy of talking about as a unit.
Right? So if you understand that, you understand,
oh, then
if it's a unit like Surat Al Baqarah
then it has to have a message that
is as at least as important as Surat
Al Baqarah as what she does which is
why they're called the That's why from
The shortest comprehensive or the short and comprehensive
surahs. And that's you at least should know
that. And if you're someone who does who's
not a memorizer at all and I didn't
sell alqaaf to al Nas to you, then
let me sell buhah to al Nas to
you. And I'll do it again. You should
at least know that much because that's Qisar
al Mufasal. They're really short and really comprehensive
and then they carry all the values. They
may not have all the fiqh, but they
have all the values. Alright.
We'll start inshaAllah ta'ala with
explaining some of these verses.
Let's start by doing Muhammad 15.
Example of the Jannah that the pious have
been promised.
Within it you'll find rivers
of of non stagnant water, Water that flows
beautifully.
It tastes beautiful, it's pure, and it smells
good. There's
no stagnant to it. You know, they could
leave water in a certain place for a
long time. It changes. The the the scent
and the taste and the color of it
will change. So the rivers that run-in Jannah
do not have that.
And
rivers from milk that has not changed in
terms of taste. It's just as pure and
fresh as as it always will be.
When and rivers of of Khamr.
Khamr in Jannat does not do what Khamr
and Dunya does. And kamr is in in
in in the Quran is talked about as
something that we don't take in duniya because
it
it it basically ruins your intellect. It takes
away your sobriety. Intellectually that Recreationally that's haram
to do. You're not allowed to recreationally remove
your sobriety. You can do it medically when
needed but not but not, recreationally.
The khamal in in Jannah does not cause
headaches and does not cause you to lose
your grasp over yourself, but just offer you
the buzz or the high that you look
for. Meaning that that which is what people
want. They want that that joy. So they
find that yomulkarn is out paying with it
paying for it with their sobriety
with their, yeah, integrity or with their health.
So and
then there's,
an har rebels of hamam.
Only joy for those who drink it. There's
only joy. There's nothing else in it.
And rivers of purified,
honey.
They just run. Meaning, you don't have to
You just take your cup and and listen
and drink and you find that the that,
the Quran even goes into more detail as
we go into
just just just the amma. It details this
a little bit more.
And you'll find with in Jannah all the
different types of fruits and plus all that
they like to eat.
On top of all that, they will find
the forgiveness of their Lord.
Is that similar
to the one who is going to spend
eternity in Jahannam?
And they are being given to drink boiling
water.
That is ripping their their intestines
to to shreds.
Is that the same? Is someone who is
in this situation? Yeah. And you're looking at
all these rivers of beautiful things to drink,
enjoying all of the fruits, enjoying Allah's forgiveness.
Is that similar and equal to someone who
was in jannah be drinking boiling water that's
that's tearing tearing his his insides to shreds?
Yes. It's a rhetorical question, obviously. It's not
the same. But that's what he's saying, subhanahu
wa ta'ala. They're not the same. Why is
it difficult for you to make this decision?
Well, this is why these verses are here.
Why why is the decision of of doing
what of of following the Prophet that's what
Subhana talks about. Following the Prophet alaihis salatu
wa salaam living according to his to his
way. You live according to his way, your
deeds are accepted. You don't? They're not. He
only told you that's which is beneficial to
you but you have to live according to
him. Why wouldn't you?
This is the 2 outcomes. Are they similar
in any form? Why is this a difficult
decision? It shouldn't be and it isn't.
It really is not. This decision is simple.
The prophet, alayhis salatu, has only commanded you
that which is helpful to you in dunya
and only that which will take you to
a beautiful destiny on the day of judgment
versus the opposite, living a life of difficulty
and then finding an 'asirah of difficulty.
And now you're gonna be mixing it up
a little bit, subhanahu wa ta'ala, you're much
more difficult, much more hard to make the
decision. Like, if it was mixed up a
bit, where following the prophet Ali of Suratuzah
meant that we had to engage in self
harm, that to engage
in actions that would, you know, hinder our
ability to be functional, take away our strength,
take away our like,
if following the prophet
meant that you'd live a life of just
agony and pain and harm, but then Jannah,
versus you got to live nice and easily
and beautiful and everything is all, and then
go to Jahannam, then, yeah, I can see
this being a difficult decision, but that's not
what this is at all. It's the opposite.
His teachings, alayhis salazar, bring you serenity and
peace,
tranquility, and solace, and goodness in this life,
and then leads to a to a jannah
with all of these rivers that are running
under you that are open for you versus
living a life that that has
there's
no joy there's no real joy in it.
There's maybe
temporary highs, but it's a life of difficulty
that leads to a of difficulty. Now what
I find is that people just don't understand
that piece. They're like, no. No. You guy
that's not what it is. Islam is difficult
and being a Muslim is difficult.
Not really. No. It's it's difficult when you're
being persecuted for doing it.
That's when it's difficult.
But as a as a system itself, no,
it's not difficult. Not at all. And it's
and it's sad that that's how we have,
understood it and maybe explained it to others.
This is hard. This whole thing is hard.
No. It's it's not. It's not.
It's only as hard as it is for
a an 8 year old to go to
school.
It's as hard as that to to to
get a 9 year old to study. That
that that's the difficulty. They don't want to
study. They wanna do something different. But, you
know, this is helpful for you. It may
be complicated, but it's gonna open your mind,
and that's going to bring you a lot
of joy. And then your life later on,
you'll be successful and intelligent will bring you
joy as well. This may not be the
most fun thing to do right now, but
it's in your best interest in every aspect
of the in every in every way. It's
in your best interest. So that's how difficult
Islam is. It's like asking someone to do
it's just they don't want to do it.
So you can either say, okay. You don't
have to do it. And they said, I'll
play xbox forever, and then they grow up
and they amount to nothing, and they don't
thank you for it later. Or you you
push them, they do it, and maybe at
that moment, they didn't do exactly what they
wanted, but they'll thank you later when they're
successful, and they have the, the the blessing
of knowledge because knowledge is extremely beautiful,
and that's what the prophet alaihis salam taught
us. I hope that you know, it makes
some sense, makes sense, makes sense to you.
Alright. Let's do Surat Fat,
alright, number 26.
What's 26?
Yeah. Go
ahead.
Is when you get angry or when you're
willing to support something even though it doesn't
make any sense. It's It's just out of
the fact that you are related to them.
In the Quran, you have the word jahiliyah
4 times.
Yeah. Four times the word jahiliyah.
Anyone anyone care to so hamiyyah is one
of them. Anyone know what the rest are?
I did this last year, by the way.
Yeah. I did this last year and no
one get
what else?
What? No. No. What what's the word before
it?
I know
What was before it?
What else?
Very good. And one more?
So four things.
One
1, that's a that's an that's an issue
of aqidah.
It's an issue of theology. Right?
Tabaruj
is an issue of behavior.
Now, hokom is the issue of politics and
Hamiyyah is the issue of ethics.
These are the 4 problems that they had.
Hamiyyah is an issue of ethical problem. It's
where you stand by whatever is closest to
you, not which is correct.
Like you don't care where justice is, you
care that the person is is related to
you.
So Right? I stand by my brother against
my cousin, and I stand with my cousin
against my the foreigner, and and I stand
with the foreigner against who's even more foreign
and it doesn't matter to me who's right
or wrong. I don't care. I just do
whatever.
I'm just I'm with my tribe. Good tribe,
I'm good man. Bad tribe, I'm bad man.
I don't care. It doesn't matter to me
anything else. This is an issue it's an
ethical issue of lack of of adherence to
to justice and fairness and equality and and
righteousness. So if you're talking
he's talking
about when the prophet
was going for fat for for Sunil Hudaybiyah.
They were gonna go for umrah.
They were wearing a Haram. They had the
hadi. They did not come armed. They came
for umrah and they were denied.
It's never happened before. Historically, the only times
this happened, there was a war that happened
right after it. Like, there's 2 or 3
times historically where whoever was taking care of,
of Mecca or the Kaaba decided to deny
another group from, from Umrah or Hajj. It
was war. And it led to the people
who were running and they were taking care
of Mecca to be removed. Like the and
they were for a while, they were the
people who were taking care of Mecca. They
had removed Quraysh or they removed the descendants
of Ishmael alaihi salam, and then they did
that and they So, historically, we studied the
Arabic history. This happened a few times, always
led to a huge war. So they're denying
the prophet of alayhi sallam the Muslims coming.
And
when the disbelievers
when they put in their hearts
that
that bigotry,
that racism, that biased approach to
the And he and he refers to this
hamia coming from jahiliyah.
And all hamia is jahiliyah.
Hamia is not a good thing.
It's not a good thing to have where
you're you support just based on the merit
of of of relate of blood
or just based on the fact that you
know someone. Is
that what the prophet alaihis salatu wasalam taught?
No. He said, al alakhaqa walimaaomavluma.
So you know Sahaba said, woah,
vavluma, I get it, but walima, you've been
that's not what you've been teaching us.
He said, you you hold them back from
performing their oppression. That's how you stand by
them. You stand by your relatives when they
are oppressive by making sure that you don't
allow them to oppress because you have that
connection. You can. You can hinder it. You
can hold it down. You can stop it.
But you don't support them in their active
oppression because they're family or because they're blood.
That's a jahiliyyah.
That's an active jahiliyyah.
Allah Subhanahu Wa Ta'ala when they did that
when the mushrikeen with the guffar did that
and they and they openly
just broke the law of the land and
they acted in a way that is unfair
and based on hamiyyah. Allah subhanahu wa ta'ala
put serenity in the heart of the prophet
alaihis salatu wa sallam and the believers.
And he had them stand by the word
of taqwa.
Why? Because if he didn't, then they would
also end up with hamiyya.
Because if I have hamiyya, then you'll probably
do the same unless
unless he has you hold down to the
word of Taqwa or which is or or
the teaching of Taqwa. If I call upon
my family, yeah, if I say, if I
say, what
are you gonna do the same? Then you're
equal to me. I I started it,
Granted I started it, but doesn't make a
difference. You're down you're now down in the
in the mud with me, and no one
really cares who began these these things. Unless
you are
You hold on to the word of taqwah
and you refuse to engage in that type
of bigotry.
Yes. They are acting in a way that
is racist, but we won't respond in that
same manner. Yes. They say racist things. They
behave in racist manner.
They look at a group of people and
they don't see value to their lives. They
don't see value to their opinions, but we
don't do the same. We don't reciprocate
because that's not kalimatat taqwa. That's their
it's
and we refuse it. We refuse it, and
we will not be dragged into that. We
won't be dragged into that as Muslims. We
will continue to hold ourselves to claim with
the taqwa.
And you deserve to be to to be
given that word to hold on to it.
And they were the people who actually did
it appropriately.
Allah knows all.
So be careful.
Be careful when you're oppressed to allow the
oppressor to pull you into a jahiliyah,
into a jahiliyah
because they are
in that state. Because they want you to.
Because the moment you do it, then it
get the lines get blurred and your heart
gets lost and your claim is weaker. When
you hold yourself
when you stay principled,
regardless of how unprincipled the enemy is, or
the other party. No matter how devious, how
dirty,
how malicious the other group is, you hold
your ground. You hold your ethical ground. You
don't sell out. You don't allow them to
pull you into something that is you know
who's wrong.
Never has it ever been acceptable to be
wrong because the other group is wrong. When
was that argument ever accept? When do you
have you ever accepted that argument in your
own house or in a school or in
a workplace? Never. Why is it acceptable on
a bigger scale? It's not, and as Muslims,
you have to hold our our ethical ground
or else there's, you know, there's no point
of any of this.
Alright. Let's do Surat Surat al Ayah number
14.
This is a, a hallmark verse in the
Quran. You must you must know this ayah
very well.
Like out of all the you have to
know this one. You have to know it.
I know the one before it's more famous,
know this one because it tells something it
tells us something that we should know about
ourselves and about reality.
The Bedouins who came and accepted Islam late,
they accepted Islam late late late in his
life alaihis salatu wa sallam after almost everything
was done. After all the work, all the
heavy lifting was done, they came. After
and
and and Tabuk and Al Khayeb, but all
this stuff was done. They came in and
they expected
to be treated like everyone else, and they
expected to have exact same status as everyone
else.
He treated them well
He dignified them. But they came in and
they said something,
We have
So Allah subhanahu wa ta'ala respond and say
that's what they're saying. Tell them this.
You're not yet. Iman is a is a
deeper,
level
of,
of belief. I I don't like the word
belief. It's just a bad word. Islam in
in our deen,
Allah subhanahu wa ta'ala identifies that there are
2 multiple levels of, of consciousness
and consciousness acceptance
of values. They're not it's not one
level. There's a superficial level which is where
you just you give your shahada and you
accept Allah subhanahu wa ta'ala. It's now nice
in that superficial level of your of your
consciousness.
You have a lot of stuff like that.
All of the things that you believe is
correct but you don't do that's right where
they are. Everything that you know is right
but you don't do it. It lives in
the superficial part of your consciousness. The stuff
that you believe in and do, that's what
you actually have in as that we can
talk about iman. So someone we have a
lot of that stuff. Yeah. A lot of
us believe you should eat healthy. We don't
Sleep early. We don't. Yeah. I need to
spend more time with our kids. We don't.
All the stuff we know is correct. We
don't do it. It's in our superficial, yeah,
any aspect of our consciousness. Now, for it
to go into deeper, it requires a lot
of contemplation,
reflection, and it requires changes in lifestyle, changes
in companionship, and environment
requires it requires some changes in your in
your life to bring for it to be
absorbed.
So
you don't have not achieved the iman yet.
Say, forgive me. Islam now we have accepted
Islam.
And yet and it has yet to be
for iman to enter inside to the heart
inside the hearts. Like, it's not there yet.
But if you obey Allah subhanahu wa'ala as
prophet,
then you will get there and you will
not be
mistreated regarding the the the of your good
in Allahu Akhoor Rahi.
So this ayah tells us something about, you
know, how this deen works.
That if you want to see or be
seen as a mumin when he
says when he's dressing you, then iman has
to be something like you internalize. It has
to be something that dictates behavior. Has to
go from a superficial existence to a much
more profound one where you have internalized what
it means, to accept.
What that means to you and how that's
going to affect your life moving forward. Because
if it doesn't,
anyone can give shahada really.
Anyone can say can say the words. How
hard is it? It's not that hard.
Even if they don't mean it, they can
say it. A lot of people do.
And I have no I have no access.
I I have no right to tell them,
oh, you're not. You're Muslim. That's not in
my business. By the way, this ayah
is God himself speaking.
No one else. I can't come and say,
okay, no, you're not Mu'tman yet, you need
to. I don't know. How I What what
do I know? I don't know. I don't
I don't even know if I am.
I'm scared
that I'm not, and I have to focus
on that. I can't I can't come and
tell you what you are. But Allah subhanahu
wa ta'ala since he said something to a
group of people
that gives us
a way to under It gives us insight
on the reality of things so that we
can hold ourselves accountable to it. So I
don't know. Someone come and say,
that moment they have more iman in their
hearts maybe than I ever will. I don't
know. There's no way to know. But what
I do understand from this is that there's
different layers
That Islam is 1, iman is something different.
Iman is not just believing in something. Iman
is when it's internalized.
When it when it's the fuel,
it's the it's the values and it's the
principles that direct and guide your lifestyle. That's
what iman is.
It's a beautiful thing to have. Having iman
is very, very valuable. It's very, precious.
It's very precious.
Those who,
Yani, Khirakkil, when he was speaking to Abu
Sufyan in the long story where Abu Sufyan,
Yani met the Roman empire emperor. He spoke
to him or at least one of the
higher ranked, Yani,
princes,
and he was asking him about the prophet
alaihis salaam. It's a long story.
He asked him, does anyone who follow him
Do the people who follow him,
commit apostasy? They leave. They decide not to
do it anymore. It was if you had
to be and he he was told, like,
if you're not honest, then the people behind
you will let me know and I'll and
your head will fly so high that you'll
be looking at your body from under a
day. You'll die immediately. You have to say
so he was scared because everyone behind him
hated him. So he he want had to
be honest. So he told him,
I'm not aware of anyone who accepted Islam
and left it. If there's 1 or 2
examples, I'm not aware of them. And there
were 1 or 2 examples throughout his life
alaihis salazar. And there's a few there's a
minority of people who who left, but the
majority didn't. So what his answer was, he
said
And then that is the and and that
is the reality of the light of iman
when it when it's mixed with the heart,
the human being finds such joy that you'll
never leave leave it again.
Once he once once you taste iman and
you find the beauty and the joy of
iman, you'll never leave it again. You will
never choose anything over it ever again for
the rest of your life,
which is what we try and ask this
is what we ask Allah subhanahu wa ta'ala
for during these nights.
That's what we're asking for, subhanahu wa ta'ala.
Put iman in our hearts so that we
find that joy and that beauty so we
never leave it ever again for the rest
of our lives. That's what we're asking for.
You come here, you Rabbi choose me, fill
my heart with iman.
That's what you're asking for. That's what exists
at the beginning of that surah. Right?
Yeah.
Right? And so it's the same surah at
the beginning
was and he made imal beloved to them
and he made it beautiful. He beautified it
in their hearts so they they'll never leave
it. We'll never give it up.
And that's what we hope for, and that's
what we look for. And that's why this
ayah to me is is extremely important for
us to understand. Let's do qaf,
19.
And the intoxicating
moment of death comes and it comes with
righteousness. That's what this ayah says.
And it comes. You don't go after death.
Death comes after you.
We actually spend most of our lives running
away from death, and death finds us.
Not not not not not death comes.
The intoxicating
pain, the intoxicating moment of death.
Is is when something when you feel intoxicated.
And intoxication doesn't always have to come from
joy. Intoxication comes from fear. Intoxication can come
from pain as well.
And the intoxicating moment of death is a
mix of both fear and pain.
If there's a little bit of joy in
it, it comes from the mumin knowing that
what's next is going to be better than
what he's leaving.
If there's any amount of joy in it,
it's from the mumin
having hope that what's coming next is next
is better than what they're leaving behind them.
But for the majority of us, it's going
to be a fear and it's going to
be pain, and that's just something that's going
to happen to all of us. There's no
there's no way out of it. No matter
how easy your death is, there will be
a moment of of that intoxicating fear.
Is going to come to you righteously so.
It's going to come to you righteously
as it as you were promised.
See, if it wasn't Bilhaqq, it meant that
you you know, if you're if you're sabotaged,
if you were surprised by something no one
told you about, that was that's not Bilhaqq.
This is because you've been told you're going
to die.
K? Going to die.
A 100%.
There's nothing a 100% in this world aside
from this.
Everything else is always a small
small percentage of it not working except this.
You're 100% going to die. A 100 years
from now, not one person sitting here will
still be here.
A 100 years from now, everyone in this
room will be dead.
It's 2024.
In 21, 24,
none of us will be here.
What this place will look like and what
this community will look like will be based
heavily on what we decide to do over
the next 30 to 40 years of our
lives, but you won't be here.
And very few people will be saying, how
many of you right now are sitting and
thinking about their grandparents?
How many times do you think about them?
They passed away. They passed away. How many
times do you think about? Once every but
if you really love them, once a week
maybe, you really love them. That's it. You're
just a memory that's once every 7 days
that comes up. And then a few years
pass and not even that. And then another
generation comes, and
they'll drop your name in the in the
lineage and forget about you, and no one
even care.
Yeah. Yeah. There was Muhammad somewhere there. I
don't know. It was the son of this
one, the father of that one. I don't
know. Whatever. The old Muhammad's just what whatever
he wants.
Yeah. There was Ali here somewhere. I'm not
sure where.
You you think that at least at least
nowhere. I I had a father. I had
a son. I I lived the life. Yeah.
I don't care.
I don't care. I have my own life.
I don't care. You live Joseph. I don't
care who who's your father was and who
your son was. I know that these are
the people who are in my lineage. I
don't care exactly how they how they're sequenced.
You know, It's the reality of it. That's
the reality of it. So when you know
that, you figure out that piece and you
actually internalize that piece. Like, it's you understand
it, then you stop holding on to something
that's going that's not yours.
You don't really own.
This is what you've been running away from
all your life.
Yeah. This is what you've been avoiding all
of your life. You've been avoiding it, not
just physically even avoiding it mentally. You don't
wanna think about it. You want me to
move on to something different.
Talk about the ayat sudasariyah.
Move on to something different. We all want
to avoid talking about death because it ruins.
Hadim ul lazat. It takes away all the
joy.
With with the there's a death in a
family.
Is all however you wanna say. I remember
when someone passed away and when I was
a kid, it ruined things. When I was
a kid, I didn't care. I didn't care.
I'm sure the person mattered a lot. He
was an uncle.
It would have been nice to meet him.
But I was a kid, and I went
to have fun, and now everyone's sad, so
I just don't sound acting like I'm sad
like everyone else.
And that intoxicating moment of death comes to
you in fear and pain righteously as you
were promised, this is what you've been avoiding
the entirety of your life.
And if that's not enough as a remembrance,
then I don't know what will be. Let's
do we have 1 more minute. So let's
just, what I'm gonna choose here.
We have 3 more surahs that I can't
really cover anything of. So I'll do just
the
the 32¢ is the highest voted one.
32.
32. Oh, sorry. Yeah. 32.
You'll quickly have 2 more minutes.
So Floss account Ara offers this beautiful ayat
that Sheikh Harish, I think last night explained,
out of coincidence. Well, I didn't, I didn't
know what 32 was.
And those who avoid
the is sin.
Are the large sin, the cardinal sins.
He's talking about those who are going to
make it. It.
And
acts of heinous acts of of sin and
it's usually sexual in nature, meaning there's there's
integrity that's being violated.
So cardinal sin such as murder and stealing
and lying and harming other people. What if
acts of and stuff that are similar to
that?
In Arabic,
What is what if you're sweeping the the
the floor and there's some
things on there, it's called luma.
From it, we say the word
which is garbage. Lumaama is something that you
just it's whatever a Brazilian Jew is left
of, yani threads and and wrappers and whatnot.
It's called lama.
So Allah sub a'adah is referring to small
sin or sin that that is,
that is not cardinal that
meaning people who are going to make
are the ones who avoid the big stuff.
And even if they fall into the lemmam
here and there and no. It's not lemmam
as I said that night. It's lemmam. It's
very
different. Is you you stay away from the
smalls and the stuff that you're is almost
unavoidable. The stuff that you can't help but
you're going to do. You're gonna say something
you shouldn't have said, look somewhere you shouldn't
have looked, thought something you shouldn't have thought.
That's going to happen.
Your lord encompasses everything with his forgiveness. He'll
he'll forgive it. No problem. Just stay away
from the big stuff. Yeah.
with that because we're it's time to go
with that because we're it's time to go