Adnan Rajeh – Ramadan 2024 #22 Quranic Reflections – Surat Yaseen 55 – Surat Al-Zumar 61
AI: Summary ©
The speakers discuss the importance of submitting to Allah and showing sincerity in shaping one's behavior. They stress the need for practice and understanding of one's actions to avoid confusion and mistakes. The importance of avoiding flaws and showing a sense of connection between one's spirit and its creator is emphasized. The speakers also emphasize the need for constantly reassessing one's behavior and knowing one's values to achieve a sense of peace and comfort in life.
AI: Summary ©
This is the 22nd night,
of the blessed month of Ramadan.
And slowly, the, the countdown is getting more
and more, real for all of us.
May
Allah grant us the barakah of this month
and allow us to benefit from what that
which is left of it.
Tonight, we
we go from, whatever left of Surat Yacine,
down to towards the end of Surat Zumr.
So the cluster that I was talking about,
the,
from the Hazab to a Zumr will be
concluded
majority will conclude tonight. So yesterday, we did
in the first half, and they we do
the second half. And this group of Surah
talks about the concept of
obedience or submission.
It looks at it from different angles. And
Surat Al Azzab, the first Surah, talks about
submission when it's difficult to do so, when
it's specifically hard especially hard to to to
obey
due to,
whether physical challenges, spiritual,
social, reputational, financial,
etcetera. Talked about.
Talks about the or the obedience of societies,
of communities, of the collective, of the group,
and how that how that looks. You see,
the individual obeys and the society obeys, and
they don't look the same.
Like, the the the elements of obedience of
a individual is not exactly what the what
the elements of the obedience of a society
will look like. This is why Suraj Subed,
in my opinion, is so unique because it
talks about no other Surah does that, and
it's very it's very interesting to read.
Surah al Fathil talks about obeying Allah
through knowledge, meaning as he wants to be
obeyed. Through understanding his commands, understanding the universe
that he created, that grants us a certain
degree of integrity and clarity
and on obedience that is meaningful. Surat Yacine
points out that obedience or submission to Allah
is the method or is the route for
true life. And the Quran is very big
on this. The Quran is very, you know,
specific on pointing out that life is not
just breathing and eating and drinking. It's not
just the biological. It's also the spiritual and
the psychological.
And the the, the ongoing
catch that before it hits the
he didn't catch it. Yeah. Here. Use this.
Let you put it under it. So but
it's
also the spiritual as well. And Suyath Yacine
is is focused on that, the legacy, the
the ongoing effect that happens after you live.
That that's true life. That's haya. And that's
what Yacine talks about. And and and that's
why people, you know, culturally and traditionally, would
always respited upon the graves of those deceased.
Almost to say that inshallah, you have eternal
life. Like, your your life doesn't end here,
it starts here. Because
points out that piece.
Is obeying obeying Allah
regarding that which you do not understand,
regarding the unseen, regarding things that you do
not necessarily comprehend
the wisdom behind.
Everything he commands us to do
has wisdom behind it. We don't necessarily always
know what that wisdom is. There will be,
any
instances where Allah
commands us to do something, but we don't
understand exactly what the wisdom is there. There
is wisdom.
There's always benefit. He never commands
to do something that is harmful,
or neutral even, only that which is beneficial.
Sometimes you can't see it. Sometimes you figure
it out. It's obvious why Allah
It's it's obvious the argument is pretty simple.
Some other in other instances, it may not
be as clear. You just may not understand
exactly why did he command this.
And sometimes it has nothing to do, like,
with whether it's clear or not, just where
you are in your life. So there has
to be an element of submission and fa'ab
and obedience to Allah
that has within it the concept
of even if I don't understand why.
Even if I don't fully understand why, I
will do it anyways because Allah
is the all wise. He is the Hakim,
and whatever he commands me to do, there
is benefit in it so I accept even
if I don't still fully comprehend. That is
an extremely important,
element of that we in this era have
are starting to lose.
Because we're doing a good job, in my
opinion, a reasonable job,
in as Muslims, to in explaining or understanding
the wisdom and the benefits and the reasoning
behind why we we, do certain acts of
and why we stay away from certain acts
of sin. It's becoming clearer to people who
are studying Islam the the wisdom and everything
that's being that's that's being said. So whenever
there is a an a command that we
don't necessarily understand exactly why,
we use that as reasoning not to do
it.
We're not arguing the strength of the evidence
here. I'm saying that there yeah. If there's
a command that has clear,
cut, strong, certain evidence, and we don't understand
exactly why he's telling us to do this
That we say because we don't understand why
we wouldn't do it. That's not acceptable.
You have to obey
Allah and the unseen
that which you don't you don't understand altogether,
and that which you have you lack the
ability to understand the wisdom behind.
And that's what talks about talks about. If
you're ever lucky tonight and they voted in,
we'll talk about the main story in that
Surah, what was the story of Ibrahim alaihis
salaam when he was commanded to slaughter his
son, which and he's in is is the
perfect example of of what I'm trying to
what what I'm trying to say.
If it doesn't come up, I'll I'll talk
about it myself. Surah Al Saad talks about
obeying Allah
by always returning back to to to Haqq,
to the truth, when you make a mistake.
This is a very difficult,
trait or characteristics to, to carry in life.
The ability to acknowledge your mistake and and
and admit it and go back.
Is going back to Haqq. All of the
stories in Surat Salah just they just highlight
someone one of the prophets who was able
to do it. One of the prophets who
was put in a position where they said
they did something wrong and they were they
they immediately repented and went back and and
and and admitted that they were wrong and
accepted the Haqq upon themselves. Ending with the
story of Iblis, who was the one who
didn't.
Iblis probably figured out at some point that
he made a mistake when he when he
when he said something. But instead of,
you know, hitting the brakes and saying, alright.
I was wrong. I was wrong. That I
shouldn't have said that that there's no sense
in that. And turning back, he kept on
going with it. And as a Muslim, this
is a characteristic that, is is central for
your submission, for your for your obedience of
Allah
in order for it to be real, in
order for it to be meaningful, you have
to be someone who's okay admitting that they
make mistakes. And when they make mistakes, you
don't find it difficult to say, yep. I
thought about this. I said this probably wasn't
the right thing to say. Or that was
wrong, and you accept the blame for it.
You take responsibility, and you're accountable for your
mistake. It's a big deal. I know it
sounds like it's yeah. That's easy. It's not
at all. Not at all. Not at all.
It's very hard. It's very, very difficult. The
nephs, you know, refuses it because it it'll
affect your status. It'll affect your reputation. It
affects the way you you you, you know,
you're you're seen by others.
It affects a lot of things about, you
know, your your life and who you are
and your level of confidence, your level of
comfort.
But if you look up the stories in
Surat Asad, you find that the prophets
were
ultra quick,
like, ultra quick and and and repenting when
they've or or going back when they made
a mistake. Like, no hesitation at all. Like,
immediately,
when they recognize that what they said or
did was not appropriate or the right thing,
they immediately went back. And that's how you
have to be as a Muslim if you
truly understand the concept of And the final
Surah within this cluster that talks about obedience
and submission,
Surah Zuma, and it talks about the intellectual
or spiritual aspect of law. All the other
surahs are talking about obedience and looking at
it from a mechanical,
perspective, like, think to do do and not
do. Perform and don't perform. When it's difficult,
you do what you're told.
Societies have to present their obedience in in
a certain way. You perform Allah you you
you obey Allah
through learning
through learning up learning appropriately. So it's false.
You know exactly how to do it, the
way he wants it to be done.
So it's
you do it and that will grant you
true life, spiritual life, and life that will
continue after you're gone. So the is focusing
on doing it when obeying Allah when it's
unclear of why.
Is talking about going back. When you make
a mistake, you always go back.
At the end of this cluster,
something completely different. It's submission, but it's the
spiritual level of submit submission. It's the mental
level of submission. It's sincerity. It's the khlas,
which is the mirror of the ultimate act
of submission, which is Tawhid. Tawhid is the
is what we do. It's mirrored inside the
heart by the sincerity. That's that's how it
that's what what it translates into inside of
you. So talks about talks talks about the
halal, showing sincerity.
You submit to Allah and obey Allah by
showing sincerity, and that's something that no one,
will ever know.
No one will ever
be able to point out or depict whether
you actually have sincerity or you don't. That
is something between you and Allah, not even
the can know that piece.
The can just write down what you did.
The intentions that's left to Allah, he will
expose that to be good or bad. If
you'll expose that peace, you just write down
the deed. What do you do? This? Alright.
What do you say? That? Fine.
Looks like it's good. They just document it
all, and then
you have to prove that the underlying
intention was was appropriate.
And sincerity is the mother of all good
deeds that originate in the heart. There are
2 types of.
There are the actions that are physical that,
you know, you do with your body, you
do with your your tongue and your you
do with your hands and your feet. You
you move towards
and and then the acts of worship that
are internal, that are inside your heart.
For example,
not just,
but, humbleness is something that exists on the
inside. Right?
Hub, love exists on the inside.
Exists on the inside. Yes. They have they
manifest themselves in terms of, of behaviors. There's
manifestation of it, in terms of behavior, but
really they exist on the inside. Sincerity
is something in the it it,
reflects in terms of your behavior in the
in the sense of tawhid.
The way it presents itself in behavior is
tawhid, but it starts inside. That's what Surah
Zulma ends with. It's a beautiful Surah probably
within Surah Zulma are the some of the
most beautiful,
verses in the entirety of the Quran, especially
towards the end of the Surah.
I don't think we're gonna get that far
tonight, so we'll probably talk about it tomorrow.
But, for sure, it's a Surah that is
worthy of contemplation. So
we'll start with some of the, verse reflection.
Let's start with IAS 78 or Yaseen since
it's, has one of the highest. Yeah. 78.
The human being
The human being gave
us a, parable.
The human being is acting a little bit
smarter than he actually is than he's, you
know, arguing with God.
He gave us an example
of,
I mean, the example the human being gave
is that,
The human being would pick up the, open
up a grave that is 10 years old
and pick up a I mean, a small
piece of, of, of a remnant of a
bone and crumble his hand,
and say, who's going to bring this back
to life?
Who's going to bring this in? Haramim. Haramim
is when a bone turns into dust, basically.
Something that has no substance anymore. If you
just if you poke it, it it kinda
crumbles into nothing.
He said, who is going to resurrect and
grant life back to these bones that have
turned into dust and nothing? How is this
going to come back again? Is your argument
to us you're telling us that you're gonna
come back again after death?
How is this going to come back?
And he says
he gave us this parable.
But he forgot his own creation.
The human being forgot how
simple his beginnings are.
How simple the the starting point of my
existence and yours. For us to look
at to look at whatever is left of
us at the end and think it was
impossible for us to be resurrected back from
this,
Well, at least the bones that you're looking
at are something that you can see with
an eye. You can't really see a fertilized
egg with your eye. You need a microscope,
like, to be able to actually pick it
up. You can't see it. You can't really
see what yeah. In the beginning of your
creation to begin, it's not it's not visible.
It's something that's not you can't see it
with your naked eye. You have to actually
has to grow a little bit. It has
to multiply a couple of 100 times before
it turns into something where, oh, cells are
very small. You shed cells all the time.
You're sitting here. You're shedding cells right now.
So am I. Collectively, we shed cells all
day long. It's not visible. It's only when,
yeah, and you shed a couple of 1,000,000
that that something has the is visible. So
a fertilized egg is something you can't see.
So if it's about the fact that the,
how are you going to be resurrected back
from something that is so small or something
that is so fragile. When you look at
the evam and say this is lamim, it's
dust.
What are you referring to? That there is
fragile, that it's small, that it's weak? All
those things can be that you can describe
the fertilized egg with all of those things.
That's exactly how your beginning was.
If you came from if you came from
that simple beginning, why is it so weird
for you that you'll come back from another
one?
Whoever brought you forward, brought you to this
world from that simple beginning will bring you
back from a beginning that is like that
or or more simple even.
You know, he forgets where he comes from.
Yeah. We do. It's hard for us to
imagine
that that's what we were at some point.
We talk about it, but I don't think
we fully internalize or conceptualize that,
that we came from something so small.
We're able to to to talk about it
and to describe it and say that's how
babies come to this world. But do you
under
do we fully comprehend that that's where I
came from? That's my beginning? It's hard.
It's hard. People they just it's it's it's
too much time
elapses and we're so different. Right? So it's
hard.
But that's what reflection and contemplation is. See,
that's the it's it's a tool that we
should all
spend a little bit more time,
learning to to practice. The ability to contemplate.
No one does this anymore, Wala. Like, people
don't contemplate anymore.
The our lives are so quick. It's just
scrolling the whole time and just I need
a quick piece of information off of Wikipedia
so I can contemplate means you sit down
and you just you cook the idea and
marinate it.
Just think about it for a long time.
Just let it brew inside of you. Just
think of different scenarios.
Just think of different arguments, counter for and
against,
you know, counter arguments and be be be
be be be the devil advocate, and then
you go back and you argue for it,
and it takes. You spend a couple of
weeks maybe doing that for and so the
idea crystallize and it matures inside of your
head and you understand it. And that's how
you get connected to it. You have to
do that for everything. Like, when you talk
about Allah
it he requires contemplation
If you don't contemplate, it just exists as
a superficial thought. You don't really understand who
he is. Like, you have to really let
it settle in. And Allah subhanahu wa ta'ala
being the the ultimate being
requires not a couple of weeks of contemplation,
but a couple of live times
of contemplation.
Like, to
to to do to reflect upon Allah, to
reflect upon your life, they don't do this
enough.
When I see the human being forgets forgets
where he came from because he doesn't contemplate
it. He understands the idea, like, even the
Jahili person who said this,
he knew that he came from something very
simple.
That is something that's
extremely small that's not visible, that has no
fragile, that has no integrity to
it. But Nessie Nessie, he forgot. Like, he
didn't didn't think about it. It's not forgot
as in, oh, I I I completely slipped
my mind. It's more that I'm not thinking
about it. I know it's there. I just
don't wanna spend time thinking about it.
One One of the hallmarks of being a
Muslim is that you contemplate and reflect upon
things. Isn't that what the Quran says? How
many times did the Quran say?
How many times?
Filled with the same verses that they are
this is for you to contemplate, to reflect,
and to think. These are signs for people
of reason, signs for people
of
logic. And what else does needs to be
said? This is what you're supposed to do.
First thing you were told to do, think,
read, learn, contemplate, reflect on stuff so that
you can
because the way your brains function is not
we we don't absorb things right away. You
have to go like, if you did, then
you wouldn't need to spend so much time
in school.
Yeah. And if you say, well, I was
a kid, well, try university.
They just repeat the same idea, like, from
a different angle so that it sinks in.
You go to medical school for 4 years,
technically speaking, 1 year you can learn everything.
But you say no. You're just not gonna
it's not gonna sink in. You have to
keep on repeating it and yeah. Until you
absorb it because it takes time, because that's
how we learn. We we require time. But
if you don't reflect and contemplate, you don't
when I see
The whole problem that they had with resurrection
came from their lack of contemplation of their
own existence, and I find that to be
fascinating. Alright. Safat, we're gonna do 69 and
70.
So who did this last, I want to
someone
did it someone did a good job yesterday.
I forgot who it was. So when you
have in the Quran a couple of.
Right? Those are the scariest moments of my
life.
Those are the scariest moments of Ramadan for
me. And I always try to remember if
there's one coming just hold the guy who's
gonna do it to teach them. The the
way you do it when you're doing
is that every time you come to Adalim,
you you, do. Like, you continue. You don't
stop
because of the of the
possibility
of there being a couple of our lovely
brothers and sisters who are half asleep. And
he says, and then the whole masjid, yeah,
and he finds it hilarious and then it's
hard for the imam to continue and then
we ruin the rakatay. So what you do
is you just continue.
And someone did this yesterday. I wanted to
It's exactly what you need to do. You
never stop at There was a brother who
once did it twice
this year. I don't know. Was it you?
It was you. You did it twice. You
stopped at Bali, then you went back and
you stopped at Bali again. And I'm like,
what are you? Are you trying to get
them to do this? I don't know.
This happened to me in my first year
1st 2 years of and then in Syria,
this happened. This
everything I tell you, by the way, is
not based on a book. I just made
every mistake under the sun, and I've learned
from the mistakes that I made. And I
did it, and I was reading in Surat
Al Baqarah,
where it comes to the
the the I had to Hajj. There's in
there. I can't remember. I don't know. I
can't remember where it is. And he said
and then the whole message the whole message
is not like 1 or 2 people were
asleep. Everyone was half asleep. And I learned
that I wasn't doing a very good job
in in keeping people engaged in in salah.
So I had to make some adjustments to
my pace and to my speed. But it's
important to kind of watch out. Anyways, these
verses here,
in in, the Surah, this is,
what is the, of this remind me of
the of the, of the story again. This
is the story of, Ish. This yeah. This
is talking about so
it teaches us the importance of obeying Allah
Subhanahu Wa Ta'ala when we can't necessarily see
the wisdom in the in the command that
we're being told. Even if you don't see,
even it's. And in the midst of this,
Allah Subhanahu Wa Ta'ala talks about the the
day of judgment. And he he tells us
about. One of the he tells about tells
us about is,
So then Allah Subhanahu Wa Ta'ala talks about
the people who who who end up
in contact with this horrific.
This thing that we don't see in Dunya,
we only see.
The way Allah Subhanahu Wa Ta'ala describes them
is
They found their parents or their far their
fathers or forefathers before them in a state
of misguidance,
so they just continued.
Meaning they they put in an effort to
walk in the footsteps of their forefathers even
though they were misguided.
This concept of Abaiyah
that the Quran talks about is extremely important
because it's something that we have to learn
to avoid.
There are
2 different types of people. There are people
who want to change just for the sake
of change, which is, you know, not helpful.
And then there are though there are those
who just want to do whatever the tradition
before them was doing, regardless of whether it's
correct or incorrect or helpful or it serves
a purpose or if it doesn't. And Allah
Subhanahu Wa Ta'ala talks about this very negatively
in the Quran. Now you should not
think like that. Just because your parents did
it or your father's forefathers did it or
that's what the culture is, doesn't mean it's
necessarily correct. Doesn't mean it's necessarily helpful either.
So don't be like the the the problem
within mushrikeen is that they refuse to break
the, what they thought was the legacy of
their fathers. Like my father was a mushrike.
I'm not better than my dad, so I'll
be a mushrik like him. It's a flawed
it's a flawed way of thought.
It's a flawed way of thought. When we
come and offer a new way of looking
at things, we're not saying that your parents
were evil. We're just saying that they got
a few things wrong. Just like they got
a few things right. They
got a few things right. And we sit
down and talk about the mistakes of Jahiliya.
We talked about certain things. There are things
they got right. They had more than probably
we have today. And they had they have
more
than we have today. Like, I believe that
they have certain
they had more and courage than most people.
They had more generosity. Like, they had good
stuff going for them, but they had other
stuff that weren't very good. And it's a
problem when you take the full package and
you're not capable of of differentiating or distinguishing
or reassessing, taking a look and see maybe
maybe we don't do this one. Maybe we
got rid of that. There's nothing wrong to
being similar to your to your father in
life. It's a it's a good thing.
The person who is similar to their father,
they they're not they can't go wrong. But
it doesn't mean you take the package without
any form of any
scrutiny. You have to take a look. Okay?
There's a bunch of stuff that he that
he you inherited that are good. And there's
a couple of stuff that maybe maybe we
don't do.
Next generation.
Maybe I I I don't do this to
my kid.
Doesn't mean your father was evil. Just this
is what he the best he could
do. This is the best they came up
with.
May Allah accept for him. You continue to
make draw for them. That's what you do.
Right? But then maybe maybe you you make
some
adjustments.
They found their fathers in a state of
misguidance.
I
mean, they just they're running full speed,
full tunnel vision to do exactly what they
did. No room for any form of improvement
or,
critical thinking or just maybe, questioning that what
of this should we hold on to? What
of this can we afford to let go
and things get better, not get necessarily worse?
And it's just a bad habit. It's a
very, very bad habit. We have it in
our Muslim community. It's a heavy, heavy habit
in our Muslim community.
It's a problem for us.
Let me turn back the light on it.
Where we emphasize the importance of just trying
to be similar to the past with no
degree of scrutiny or study or or thought
process of maybe what of the past do
we want to hold on to? What of
it can we safely let go?
It doesn't mean that we disrespect the people
who did it, but safely let go. Imagine
if we didn't do that in medicine.
Imagine imagine if we didn't do that in
dentistry or or anesthesiology
or imagine if we didn't if we just
held on to what had been seen or
taught.
Right? It's not that this the fact that
I don't practice medicine like I've been seen,
it doesn't mean I don't respect him. He's
a pioneer.
He's one of the most important people in
the whole discipline of this, in this whole
field. But I can't
practice medicine like him. He got a lot
of things wrong.
He didn't understand that there was something called
germs.
He didn't even know that there was something
such a thing. He didn't know.
So it's it's nothing wrong for us to
say maybe we reassess, so we hold on
to certain but we still hold on to
his basic principles
of do no harm. Like, we still have
certain principles we still hold on to. And
others we move on to. It's not a
problem. It's aya. As many others in the
Quran are scrutinizing people who lack the ability
to assess what they inherited
and see the good and the bad in
it. It's not all bad, it's but it's
not all good either.
Alright.
Let's do
come on. They're gonna leave us with no
how can we go through Surat al Safat
without talking about this,
Yeah. Isn't it? Yeah. Yeah. 106 Safat. Yeah.
Only 2 people have voted for it. So
this is this whole thing is for 2
people.
Everyone else can, you know, play on their
phones. Got it. Where's those where are those
sequences? Yeah. Perfect. Yeah. Go ahead. Yeah. Yeah.
Yeah.
Yeah. Yeah. You you can't you can't go
through a sort of through the soft fact
and not yeah. Yeah. Just like you can't
read Surat Anand and not stop at the
story of Ibrahim and, yeah, and his people.
You have to stop at the story of
Ibrahim and for a second. You have to.
Because this story is told once. You know?
It's told once. When a story is told
once, it's like, yeah, you have to kinda
give us give it a second.
Surat Al Safa tells us you obey even
if you don't understand the wisdom. The epitome
of this concept,
the pinnacle of it is Ibrahim alaihi salam,
he was told to slaughter Isma'i.
The hands down, there was never a test
that Allah gave someone that was more difficult
than this one. He told him to slaughter
his son.
No reasoning.
There's no reason. There's no wisdom. They didn't
explain anything. Just slaughter.
That's it. There's no argument of why this
is important or how this is helpful.
You'll find Ibrahim all throughout the Quran arguing
with everyone.
He was the, you know, the master debater.
He debated everyone.
He debated the Islam. He debated the king.
He debated his people. He debated the the
the worshiper of the sons. He debated his
father. He debated everyone.
Even when it came to Allah, he asked
him, show me how you would resurrect the
dead. No. I believe. I just don't know
how. I want to know how show me
how you do it. Like, he he went
that far to ask him, I wanna see
it. Can you show it to me? I
wanna see it. But then he was told,
slaughter your son
immediately.
No questions asked.
He goes to Isma'i, he told him he
tells him I saw it. This is what
I saw in my in my.
It's a command from Allah. What do you
say?
Do what you're told.
So he took him, he has his head
on the his neck is now on the,
the slaughtering,
stub, and he's ready to he takes this
he takes the knife and he puts the
knife.
And he puts the knife and he makes
the movement with the knife, but the knife
doesn't cut.
And he was,
and a cub she was sent to all
to the to the Ibrahim and Islam he
slaughtered that instead.
He says
here,
indeed, this is the true and clear test.
This is true test of submission.
This whole cluster that talks about there is
a sub,
there's a, a test of for you. The
ultimate test of fa. He didn't ask any
questions, Alisa. Of course, it didn't end up
happening because there's no benefit in it. And
Allah Subhanahu He would never command someone to
do something that has no benefit in it.
So it didn't it didn't come through, but
he had to show us that Ibrahim did
it anyways.
You and I are commanded
to follow Allah
orders whether we see why or we don't.
We know that everything he tells us to
do has wisdom in it, so we follow.
That's why we celebrate
We celebrate saying,
you never told us to do something that
wasn't beneficial, and you slaughter a haroof, and
you feed the poor, and you eat yourself.
Because he could have told you to slaughter
your son, and then you would still have
to do it even though it made no
sense to you.
Shaytan, his whole thing in this story was
to tell Ibrahim, what are you doing? Are
you insane?
He's your son.
So, Ibrahim.
So he goes to Hajar. What are you
what are you letting this old man do?
He's lost his mind clearly,
And then he comes to, Ismael alayhi salaam.
What why? What did you do? You're you're
you're sinless. You're you didn't do anything wrong
Because this understanding is
that go back to that
A true believer does not see that that
themselves having options when Allah gives a command
or his prophet. They say and they move
on. That's why no argument in that is
the That is a true test.
May Allah grant us
the without the test. Let's do,
aya number
44. That's the one that has the most
votes. Let's do 44.
So all of all of these stories in
Surat Saw just talks about these prophets who
I was hoping they would vote the Dawood
one, but they chose Ayoub. That's fine.
Prophets who made mistakes and they repented and
went back quickly.
Aayb alaihi salaam,
his story was that
he had a he he had it all.
He had wealth. He had,
status.
He had,
prophecy with leadership. He had health.
He had a lot of children. He had
everything. He was a prophet who was very
well off.
And then he lost everything. Within a year
or 2, he lost everything. He got extremely
sick. He lost his wealth. His children died.
People would not come and talk to him
anymore. He couldn't do dawah. He lost everything.
He was isolated like that for many, many,
many years.
It was years and upon years. And his
wife was taking care of him for the
majority of the time that he was was
ill.
At one point,
she
has a reaction to something that he says
or does where she kinda says, when are
you gonna make dua for for this to
end? You're a prophet. When are you gonna
finally just make a dua for this to
end? So he gets upset, alayhis salam.
And he says, if I get if I
get better, I'm going to yanib, but punish
you for this. That's what he says.
Allah grants him the ability. He grants him
shifa. He gets better.
Now you you, Abadi Islam, is recognizing that
what he said at that point was wrong.
That he yeah. That was an act of
vol. And he was holding this poor lady
to that which was way beyond her ability
and capacity to carry. She's he was overburdened.
She she was already carrying more than what
she can, and he alaihi salaam out of
looking for him, don't object to Allah. That's
his idea. That you you and I, we
don't object to Allah. He gave us years
years of ease, we should be okay with
the years of difficulty. So we don't object.
So he she says something that he thought
or meant he felt that was objection. It
wasn't objection. She didn't do that wasn't what
she was doing, but that's what, he understood.
So he says something he shouldn't have said.
So Allah tells
him
is
a little bit of, a grass.
It's like a handful of grass.
Use that as a as as a form
of punishment.
And don't lose your ameen.
The reason he was told to do this
is to expose the fact that what he
done what he did was wrong. That what
he said initially was incorrect.
He shouldn't have done that. The way to
expose it was to give him this way
out, to give him this to do it
in a way where it was not,
where it was not harmful.
Indeed, they were perseverant. And he was a
a a servant who was who repented quickly,
who immediately went back. And when you you
take the concept of, Yani, it's it's a
it's a difficult topic to talk about, Yani,
in in in a couple of minutes.
But
the verses in the Quran that talk about
physical discipline
are very specific and they are reserved within
marriage for issues of
Yeah. In the shoes here is when some
when there's when there's a problem of cheating.
And when it's resort resorted to within the
relationship, it is not any form
acceptable for a man to leave a mark
or for a man to it's not it's
not a beating.
That is something Islamically, historically, from the beginning
of the Islamic is is something that a
lady can take to a judge and the
man can go to jail and she can
perform and she can get her her wealth
out of it.
So wife beating is not something that's permissible
in Islam. It never was, and it not
is not today. And the example that you
have for for for that is
a handful of grass.
It's more the sentiment of that this is
getting to the point
where we're gonna lose what we've got.
Yeah. Because Islamically, the man is not allowed
to use his tongue in a way that
is not wowed, meaning it's not
reminders that are kind, reminder that reminders have
wow meaning a rhyme a reminder that is
emotional. No? Mean meaning you're moving the heart.
You're not allowed to fit to verbally abuse.
This is this is a completely this is
there's no room for it Islamically at all.
A man to verbally abuse it to say
no. If it comes to a point where
all you can now all you're thinking about
is talaq or verbal abuse, then you resort
to this. And it has to be around
an issue of of of of halal halal
Abzina. Had to be an issue of of
the the fabric of the marriage being ruined
by cheating.
Not, yeah, and if you didn't find
your lunch on time where there was too
much salt and it has to be something
that is that is ruining the fabric of
the marriage. And that's and that's what this
verse is talking about. For Ayub, alayhis salam,
as a prophet, he conceived what she said
as an act of objection to Allah, which
is an act of kufr. So he said
that. And then he was corrected by God.
He was told
in is when you, break
your Yeah. So don't do.
You're gonna do it this way. This way
you expose yourself that what you said was
wrong and she gets to see because she
wouldn't know that what he said was wrong
if he went into kafarah quietly.
She would just think that he forgot. This
way she gets to know that he was
wrong. This is how he admits that he
was wrong.
And this is the beauty of the the
Surah that it points out that all the
prophets had no problem when they were pointed
out to be mistaken to accept the blame
or accept accountability for their mistake.
Let's do, Zomar number 9.
This whole Surah just talks about sincerity.
Talks about the mental or intellectual or spiritual
submission to Allah
which is sincerity. This is the
how it's how it presents itself.
And we did tafsir of this not too
long ago just before Ramadan was in Arabic.
So
this
He's saying or who is and who is
equal to the following?
After talking about those who are disbelievers, he
comes down
talk about a different,
group of people.
As for the one who is
is standing on their feet. That's what means.
And you're standing on your feet or you're
putting effort towards something. The word is a
little bit of an interesting word. It has
different, use utility.
To the late hours of the night.
In the for in the position of prostration.
Standing up in prayer. So here is not
really standing. It's more putting in the effort
meaning they are you're focused.
In in its essence is when you're focused
on one thing. That's why what what what
do we call the dua that we do
in with it? We call dua al kunut
because it's where you are focused on one
thing, you're only speaking to God. No one
else is a part of the conversation.
So
as for the person who is sincere, who
is focused, which is
is is the equivalent to sincerity in terms
of, of of behaviors.
In the form of
all night long being in the position of
either prostrating Sujood,
standing up in prayer.
Worried and cautious about the hereafter.
You have to be worried about.
This whole thing doesn't work without that. Like,
honestly, it doesn't. Like, the it's a waste
of everyone's time.
If if you're not worried about your then
you're this is not going to work for
you. You'll you'll you'll but you'll enjoy it
a little bit for a while, but ultimately,
it'll stop functioning for you as a dean
and as a practice. You have to be
in a state of worry about your milk.
That's what you're thinking about. Your worry is
not as much about dunya and where you
are and what you're gonna be how you're
going to be where you're going to be
next in your life. But, really, your worry
is about where you're going to be on
the day of judgment. You're constantly thinking about
that. That's what your
that's what's taking up the biggest amount of
your thoughts is where am I going to
be on the day of judgment? How am
I making sure that I'm gonna be in
the place I want to be? I'm not
going to be in a position that I
and it has a desire of obtaining Allah,
his his Lord's mercy.
And then the ayah continues as, say this,
Is it equal those who know and those
who don't know? Are they equal? The people
who have proper knowledge and people who don't.
As if to say, you see that guy?
You see that person who is focused,
who's spending parts of the night, not the
deep time of the time of the night,
praying, prostrating, reading the Quran,
worried about their akhirah,
hoping for their mercy of their Lord. See
that guy knows what he's doing. Now she
knows what she's what she's about. She's figured
it out
because that's what this life is about. That's
how you do it.
So you can't compare that person to Ladina
Lai Alang. People don't know what don't know
what what's waiting for them. They don't know
what's what's to come. They don't know what's
worth worrying about, what's worth being focused on,
and what's not.
Exclusively,
it's the people of reason who understand and
remember this. I was just talking about this
a moment ago.
It's all throughout the Quran.
People of reason, people of contemplation, of reflection.
Think about this a little bit. What is
worth worrying about?
The next couple of decades
or the eternity that will come right after
them? That will have within it a dedicated
moment
of clear and open accountability.
If it didn't have that, it would still
be worth worrying about because it's longer in
time. It just it has more time there.
Like, we're not gonna be spending less time
here than we spend spend in. So just
for that, it's worth worrying about. But after
the fact that it's longer in time, it's
also more intense in the outcome.
Meaning, whether you end up in Jannah, it's
way better than whatever good you have here.
Or
is way worse than any difficulty you have
here.
After that, another layer, there's a dedicated moment
of accountability.
In dunya, there really isn't. Like, Allah subhanahu
wa ta'ala, there's no you don't get now.
Right? You you can get away with almost
anything you want to do as long as
the law doesn't catch you or your wife
doesn't catch you, then you're gonna be fine.
You can get you you'll get away. But
there's a dedicated moment for accountability.
It's dedicated for that. It's longer. It's much
more intense. So why is it that you're
not worried about it? Why are you worried
about this more than that? I'm not saying
not to be worried about doing it. You
have to be worried about your life, your
future, where you're going with it, what you're
going to do with it. That's fine. I'm
not saying that that's not the case. That's
not the case, but
shouldn't at least balance out a little bit.
Shouldn't balance out a little bit where you're
actually worried about that.
I love the word.
It's cautious about I don't know. I don't
know what I what's what's waiting
for me. I don't know if anything I've
done so far is accepted. I don't know
if I'm on the right path or not.
I need constant.
I have to reassess constantly and I have
to hold myself accountable constantly because I don't
know if I'm doing it right or not.
You cannot you cannot equalize between those who
know and those who don't know. This person
knows. This person has figured out the how
things actually work.
Indeed, the people of reason are the ones
who will understand this. Let's do one more.
Let's do, Zoomer 42.
Allah
souls
when they die.
When they die,
Allah performs
meaning he takes something, and that's the the
meaning of the word.
And he takes them
the ones that don't die, he also takes
them
when when they go to sleep. When you
sleep, sleep is the closest thing to death.
Right?
It's the closest thing that we have as
an experience to death because you honestly, if
you're sleeping and you're not you don't dream,
you don't you don't realize
the elapse of time at all. You know,
the 8 hours that you were sleeping, that
it was it was a second for you.
You just you went to sleep. You woke
up. You feel refreshed and all, but but
you don't really realize that another person, those
8 hours, he spent them in in severe
pain. They felt like it felt felt like
8 years to them. For you, it felt
like nothing. So time is very, you know,
relative.
So he's saying Allah subhanahu takes the spirits
or the souls of the people who die
and he takes them also when they go
to sleep if they don't die.
The so the spirits, they go to their
lord. The ones that he had decreed that
will die, he will hold on to their
spirits.
That he had decreed they will die.
He sends the rest back
until to a specific
attained time
in in the future.
The spirit goes back to its lord every
single day. Every time you sleep,
a part of it goes back to Allah
Subhanahu. What that means is something that is
It's something that we don't fully understand. For
me to start and or to start
to describe it or explain it is me,
is saying stuff that I I don't know.
I don't I don't know. I just know
what he explains in this ayah. That when
Allah
he will capture
the spirits. He'll hold on to the ones
that die. They stay with him and that's
the end of their life. The rest of
them, they go back into the bodies again
until the time where they're going to die.
Right? Again, you'll find within that science are
people who want to contemplate and reflect.
What they say it just says to us,
our spirits need need Allah
It wasn't for the fact that they go
back to Allah when we sleep, we wouldn't
have survived altogether.
The the question is, are you able to
connect your spirit to Allah when you're awake?
Or is it only when you go to
sleep? Or is it only when it dies
that it finds its lord again?
How to explain that is almost impossible
to translate into English. To for him to
blow with any from his spirit. That's the
the trans the the literal translation. I don't
even know what that means. But I know
that it's his spirit. That's what I know
for sure.
It came from him and it's inside of
you and it came from him. And it
has to go back to him every time
you sleep because there's a connection here that
cannot be broken. And the question is whether
you're just able to revive that connection when
you're when you're awake, when you're alive, when
you're around. Because when it's when you're not,
it's with Allah where it belongs. Just make
sure that it's not deprived of him
when you're awake.