Adnan Rajeh – Sunday Tafseer #64 Part 3 Surat Al-Taghabun 11-14
AI: Summary ©
The importance of understanding and following Islam is emphasized in achieving success in life, with a focus on maintaining one's busy mind, avoiding losing one's identity, and following church's teachings and adhere to them. The speaker also emphasizes the importance of forgiveness and preserving family, while warning against being exposed to enemies and push for change. The audience is encouraged to push for change and not take advantage of the situation.AI: Transcript ©
So I'm going to do that now. And
then we'll start reading from ayah number 11
in shelve afterward.
Now, there are they are important, obviously, because
the name of the Surah is exists in
I ayah number 9. So it's it's worth
taking a moment to, to
explain. It's not a complicated ayah, but it's
a profound one. And it has a a
deep meaning to it. If you understood
Now I did do a lot of a
lot of build up
of course with the to explain, kinda why
it is the way it is and
and and and where it is. It's
what you take from it for yourself is
what makes the Surah Gani. And what puts
it in 3 d is is you. But
the 2 dimensions you need to always understand
is when was it revealed to the prophet
alaihis salatu wa sallam? And that gives you,
like, Madani, early Madani, late Madani. Kinda knowing
what was happening at the time. This is
the late Madani surah. This was in the
midst of of them
as the as the Jews are obviously from
Mujad ibn Taherim
is organizing
the Muslim society. A lot of rulings.
A lot of
halal, haram, do, don't do. Do it like
this. Don't do it like that. This is
acceptable. This is not acceptable. This has changed.
This is how it's going to be. A
lot of technicalities of how and which is
what the whole juzu is.
That's all they've been. It's just a bunch
of technicalities of of of fiqh, halal, haram,
which can become a little bit
boring for some. But for others, it can
become very
mechanical.
It can turn to something very, very mechanical.
I mean, the focus is just how to
do things and doing them with the right
in the right sequence,
which is not wrong. But in the midst
of all that, in the midst of of
focusing on that piece, which is doing things
appropriately,
if you lose
the why
if somehow on that within that, yanny, con
continuum, you forget the why, then you run
into problem. Then the goal becomes the actual
action.
The action and not the why. The why
is lost and forgotten. And that causes
any that that causes basically,
groups within groups, group phenomenons.
It causes
any of the the segregation of different groups
and the the breaking off of ideologies, and
it causes all this sectarianism.
Like, where this stuff comes from is when
the people who are doing the things forget
why they were doing them to begin with.
And doing these things becomes the identity, becomes
the whole point. And that that's nothing nothing
else matters. Just just doing them and doing
them this way. You have to do it
this you don't do it this way, and
it's not worth doing anymore. You forgot why
you were doing it, which takes away the
the idea that you then then then the
flexibility is gone and the clarity is gone
and we and then we divide
divide because within our within our our groups.
And that's what is here to talk about.
That you have to remember the why. Remember
why you're doing
it. Right in the middle of the I
mean, there's 2 more Surah's that are gonna
be even more technical. The are
probably the most 2 technical Surah's in this
whole
Jerusalem. So what's that? They're just filled with
Yeah. I know you could easily write take
take, the the 2 pages each. It could
take, like, 4 months on both. Just going
through the different fiqhih,
rulings that are attached to every, ayah within
each within within these Surahs. I won't. Don't
worry. But but but that's what you could
because it's they're so they're so
heavy, ruling jurisprudence
heavy. So this surah had to come in
the middle as a pause. Just hold on
a second.
Why why do you do all this? Just
you do this all because Allah subhanahu wa
ta'ala, al-'alim, al-'alim,
al-'alim,
al-'baseer, al khalq, who's
the one who told you?
Because you want to obey Allah because if
you don't, then you can held accountable
and accountable
to doesn't look good if you did not
if you weren't trying the whole time
to achieve the objectives that he put you
here on Earth to achieve.
And that, on its own,
will always keep you on track. Every time
you deviate or you start to forget why,
it it brings you back again if you
think about it. And the name of the
surah is
is the act of of deceit.
What it is is to deceit someone deceive
someone. Is it it's it's to fool someone.
And it goes both ways. Is when this
is happening to everybody.
Happens in one direction. Someone
someone else, someone fooled or lied to someone.
Everyone's fooled. No one knows what's happening.
And this is this is how he describes
the day of judgement.
And the day will come where he will
gather you.
To the day of the true gathering.
That is the day where all the deceit
ends. You say well, no. That's the day
of deceit based on what you're explaining. Arabic,
it works both
it's an interesting language. If you call something,
you can mean it or its opposite or
its dead opposite depending on the cons on
on the con on the context. It's very
known in in the Arabic language. So yomat
tahrabbun doesn't mean the day of deceit is
the day when the deceit doesn't exist anymore,
where it's completely removed. Tahrabbun is gone,
Which is the context. That's that's what it
means. When there's no more
no one no one no one can fool
you anymore. And what you fooled yourself with
anymore will be gone. You don't have you
can't grasp. We live we live on, kidding
ourselves.
I use that word because it was,
any
difficult than the truth the the actual word.
Like, we we are very good as as
human beings to
I mean, kidding ourselves and and telling ourselves
narratives and stories
that make things look better than they actually
are.
It make it allows us to sleep at
night.
It helps someone who someone who's killed 1,000,000
of people, or 1,000 of people, 100 of
people,
They have to tell themselves a story that
allows them to sleep at night, that allows
them to be okay.
Someone who takes
That person, in order for them to sleep
at night, they had to tell themselves a
story that works. Someone who oppresses or mistreats
people or looks down or or abuses human
beings has to say something to themselves that
makes sense. That they have to kid themselves
or they, you know, they they were asking
for it. You know, they they provoked me.
They, you know, I I needed it. It
was just a temporary.
I've I've I've I've been I've, you know,
I've,
I've been given the short
bite. It's a part of the stick all
throughout my life and this is the they
they have to tell themselves something that that
allows them to live with themselves.
And that's the problem. That's the act of
deceit where you lie to yourself so that
you feel better. It's all gone. Washed away
instantly instantly it disappears.
You're stuck with the reality.
What's the reality?
The
one who who internalize
the concept
of Allah, the concept of Allah,
Understanding of who Allah is.
And performs the deeds that he was formed
or he or she were performed were were
were designed and created to perform.
That's what means. It doesn't mean to do
good deeds. Good deeds. No. The deeds that
you're here to do, you have to prioritize.
You have to do them right well. You
have to do them at the right time.
You have to do them appropriately.
Figure out why you're here. What it is
that Allah requires of you? Why what purpose
do you serve and that you serve that
purpose?
It's it's,
when you're
living you're living amongst a group of people
who are starving to death,
and your focus within Islam with as a
Muslim is to teach them
how to pray, for example, or how to
and they're and they're and they're starving, then
you're not doing your purpose. It's a good
thing to do, but that's not what's needed.
Right now they're starving. You need to
understand what I mean? You have to understand.
If someone is sick, for example, if someone
is is illiterate if
people are struggling if they have a certain
struggle, and then you go and you focus
on some other thing,
that's good. It's a good thing, but it's
not what you should have been doing at
that point. And that's a problem. You're gonna
be gonna be in trouble. It's usually easier
to do that anyways. Easier to ignore
the actual struggle because that require to to
get rid of the status quo where it
hurts, that's reform. And no one likes to
be a reformist, and no one likes reformist,
really. So it's easier just to talk about
other stuff. Give khutbas on stuff that are,
you know,
less
controversial, less will cause people to have less
problems with the status quo, something that is,
you know, nice and spiritual, a little bit
emotional, make people feel a bit good. Just,
again, massage their egos a little egos a
little bit and make them feel
it doesn't fix the problem. It doesn't actually
address the struggle that people are are are
dealing with.
Means does that which allows people
the slah has reform, and has to be
in a state of functionality.
Does things that lead to that state. That's
what these words mean.
That's what it means.
It's it's not like, I'm not making this
up because it's it's suits me. This is
what these words mean. I'm just taking you
back to the origin of what these things
meant. Now
people will take them into the context of
good deeds. Yeah. Exactly. Just just not as
broadly as as described.
Not just any good deed. No. It has
to be the right good deed. Has to
be timed
appropriately. Has to be proportionate to what's required.
It has to be directed towards people's actual
the need.
And that is and that's what But
those who do these two things internalize the
understanding of who Allah is and then and
then understands what their
their purpose is and they and they perform
the these that allow them to be functional,
the the ones that Allah require them, if
you do those two things,
then you'll remove his sin and then he
will have him enter,
gardens
where rivers run under them. They'll be there
eternally
forever and ever. But
means they'll be there
for all time for
infinity. Why does he always say
If you read the Quran, you find this
a lot. Right? And I've talked about this
a number of times. Just know this because
it's helpful for you to understand why he
keeps on saying
Why? Why do rivers have to run under?
Rivers running under the property
is a sign of it being self sustainable.
Like, that you don't you don't depend on
someone outside. So in Jannah, not only is
the, the leisure or the pleasure
physical, but it's also psychological.
So physical as in you have a nice
property and you have a lot of food
and a lot of,
you own a lot of land and you
have you have a lot. So you're you're
well off.
For the rivers rivers running under the land
means that the source of your water is
not coming from an ex some somewhere external,
where you're dependent on some other source of
water. No. It comes from your own land.
And that is a sign of of of
wealth, and it's also a psychological pleasure, where
you don't have to depend on someone else
for for for the sustainability. Because water is
always seen as the any elixir of life.
Obviously, you you don't need it in Jannah.
But it's a that that's how we kind
of understand
the the existence of life. So the the,
the Jannah having to and and how this
is a sign
of them being wealthy and self sustainable. They're
self dependent.
So you're not going to be
needing to,
kiss any rings or make keep any group
of people happy or pay any property taxes
or pay for the water that needs to
come into your land because you just dig
a hole in your land and the water
and and the rivers come flowing
because the water runs on. That's why this
verse that term in the Quran is repeated
so much. Like, it's it's a
psychological pleasure.
The psychological one is not not
a not a physical one.
The physical pieces are talked about a lot
in the Quran in terms of the different
things you can eat, places you can go,
and the relationships and the people and the
marriages and all that stuff. But then, patiently,
you can't even talk to them how to
say that, and you don't have to worry
about anything.
You don't have to worry about a thing.
The water is right there. You have to
go look for to keep your gardens alive,
you don't have to look for a source
outside of you, external to you to bring
in the notice. The water is right under
you, right there. That's and that and that's
what the Quran carries for this a lot.
You'll find this all throughout the Quran. Quran
talks about your physical,
any
pleasure and and happiness and joy in Jannah.
And equally to the amount it talks about
the ecological.
You also enter the right mindset. You'll have
the right feelings in your heart and you'll
feel comfortable.
You'll feel appreciated and acknowledged and
and and and that's all throughout the book
of Allah Subhanahu Wa Ta'ala. And that was
a good example of it because it's it's
repeated time and time again just to keep
on reminding you that you're you're not you
have nothing to worry about there. That is
the great win. That is the great great
client.
And the ones who
disbelieve and turn their backs
I talked about this a number of times
as well. And these are like, there's almost,
at some point, I probably put this together.
Like, all the all the terms and all
the repeated terms in the Quran. Because and
what they what they symbolize and what they
mean. The takbib is different than kufr. Kufr
is disbelief in general. Takbib
is when or kazdaba, when they use that
word, is when you see something, you you
believe it to be true, but you refuse
it for some for some personal reason. Some
self yeah. Any serving reason causes you to
say no. But but if you were to
be asked what is what makes most sense
in this situation?
What is the right opinion? What is the
right choice? You would say this one. Why
didn't you do it? There was something
something in it for me. Like, I I
couldn't do it for some reason. I did
I I didn't want to. Too vain, too
arrogant, too envious,
too ashamed, too proud, whatever. I didn't do
the thing that made sense to me. That
in the Quran is a big deal. That's
why why? Because
time and time again.
Those are the ones who are gonna be
punished.
Is a generic word.
Is when you just don't believe. Why? I
don't know.
Does it could be any reason?
No.
Means was obvious to you what the truth
There are there are people who are kafir
in duniya who will make it
Like, they weren't believers in duniya, but they'll
make it yomukiyamah for reasons that we are
not aware of. Meaning, either dawah was not
given to them, it was given to them
inappropriately, they do they lived at a time
where they had no
access to Dawah altogether, then they'll make it.
Because because even though they were kafir, right,
but mukhizib won't.
Mukhizib absolutely won't. Someone who it was obvious
to them that it was correct and they
said no anyways for personal reasons, of abs
for me to say that is very,
I shouldn't have said that. May Allah grant
us all forgiveness every But but the Quran
uses this term. That because divi'en are not
gonna be punished because that's something that he
he draws the lines in the Quran time
and time again, but he's he can also
forgive them and and grant them jannah. And
we ask Allah to grant jannah to all
and to all to to all people.
As
as as difficult that means found, you should
never hope
that anyone doesn't make it. Even if they
are punished,
any for their bad deeds, you shouldn't be
hoping that people are.
They never see
the reward.
It's it's an issue of this year but
but but something worth worth thinking.
So
so these two verses,
they just point out the the deal. Here's
the deal. Deal is a a time will
come where he will
gather you all to the big gathering, where
everyone's going to be there. It's a day
where all the deceits, all the lies, all
the fooling, all the kidding of yourself is
going to be gone. You'll be stuck with
the dead straight reality
of just exactly what it was that you
were doing and why you were doing it.
And and the reason you cannot sugarcoat it
anymore, you can't make up stories, and you
can't give false narratives and explain things. Oh,
I did it because of this. No. No.
We know to be very clear, you lose
that ability. In this in this life, you
you don't lose it. You have that ability.
If I ask you why you do this,
you can sit there and explain to me.
Okay. Reason number 1 and 2 and 3
and 4. I don't know. How do I
I have no idea why. Yom Elkayama, all
that is gone. The narrative that you built
to explain yourself and explain why you live
the way you lived is gone. Just you're
left with the reality of why you did
things.
And I can tell you that's it's never
really
it's not
not very ravish. Yeah.
The real reason for why we do things
is not very flattering.
It really isn't.
And if and if and if at some
point it is, it's because you've spent a
long time working on your intentions. Like, you've
spent your lifetime
perfecting and improving your intentions and holding yourself
accountable time and time again, reminding yourself of
why you do what you do. And every
time you take a step, you think again,
why am I doing this? Who am I
trying to please? Am I doing it in
a way that actually pleases Allah subhanahu wa
ta'ala verses, I'm just doing it. And the
example I give here a lot and I'll
I'll give it here before we continue inshallah,
these verses, because it's going they're going to
be explained this is going to be explained
in these
in what's left of the Surah. But the
example I always give is the example of
nasiha, an example of, yeah, of advice. We
wanna give advice.
It's a really easy example, and you'll you'll
you'll appreciate what I mean by it.
You'll see someone doing something wrong, absolutely wrong.
The wrong thing to do.
Right? And you're like, oh, at this point,
I am obligated.
All I gotta do is advice. Now, there
are different ways to do this.
There's a way that's very self serving for
you,
and and there's a way that works for
the person in front of you.
You can easily do it in a way
that's very self serving for you, that makes
you look extremely intelligent,
very,
health righteous, and someone who has and and
and embarrassed the other person. And and your
argument is no, I saw something wrong. I
couldn't help myself. I had to to say
the truth. I had to offer. If they
don't accept it, that's their problem. But I
had to do what is right. Right? You
can make that argument and I will fail
to be able to Yeah. If you come
back.
That's all gone. We're gonna find out really
why you did it the way you did
it.
Well, well, actually, you'll actually find out. Is
that why you did it? Because you could
have done it in a way where it
doesn't embarrass the person in front of you.
It gives them the best chance to actually
change their behavior in a way that is
humble and respectful. And you don't get anything
out of it, but they do. Right? So
when you when you,
perform an act of of Islamic law, there's
Naseeh, for example,
if you don't know why you're doing things,
if you forget why you're doing it, don't
just do it bluntly and rudely sometimes, and
it won't work anymore. If you want the
person will take the naseehah and they hate
you for it. And a lot of people
actually don't like coming to the session because
they hate the the the nosiness, one of
the words of
in surveys. In surveys. These are in surveys.
You can look
the surveys. The nosiness of all the Muslim
brothers and
the nosiness. They use that word terminology.
They come in there nosey.
Every every time I walk in the message
someone has to come and tell me something
about the way I look, the way I
dress, the way I sit.
Because there's lack of, of understanding of the
of the of the adab, of how they
give because you're just doing it because you
have to do it, you forgot
that why are you doing nasiha? Why? Why
are you doing it? What's the point? It
pleases Allah. Okay. What pleases Allah?
What pleases Allah
in they'll say, what pleases Allah Subhanahu Wa
Ta'ala? You giving it or the person benefiting?
Which one?
Me? Medium.
Alright.
Maybe I don't do it. Maybe I don't
speak to someone I've never met before, ask
them to change something about themselves.
Maybe that's not the first interaction that I
have with someone. Maybe the probability of that
person actually benefiting from me when I do
that is very low.
Maybe I'm not the right person. Maybe someone
else can do it. Maybe I can ask
someone else to help with that. Maybe I
get to know the person a little bit.
Maybe I figure something out.
Once, this is a story doctor told once.
I I love this story. I think it's
one of the cutest stories ever. He's talking
about him. He was talking this came up,
and he was saying that he was praying
beside someone
who was,
he was he's on his left.
He's playing on his left. So he said
in the shahood,
this gentleman of course, I'm sitting in the
shahood. I'm gonna put up my my, my
right. So he's sitting. The guy beside him
put up his left finger.
Right? Like this.
And he was like, in my mind, I
cannot wait for salah to finish. I turned
to this guy and tell him, and then
I looked and he didn't have an index
finger on his right.
The guy didn't have an index finger on
his right.
Yeah. Then it's
the guy lacked a finger on his right.
So what was he going to put up?
He's not gonna put up the middle finger
in the middle of on the right side,
so that he didn't know whether he's right
or wrong is not the point. But this
man put up the yeah. The index finger
on the left, it's it was came it
it it's what came naturally to him in
terms of wanting to do it to Shefahud.
Right? So he's
like so we get really up in our
in our hearts. We get like, I'm ready.
I'm ready. Oh, my God. Oh, my God.
This is so juicy. Just made a mistake.
Just give me a second to fix it.
What is the point?
I love to give this example of because
it's it's it's practical that happens.
Has a beautiful part of our deen. Right?
No one's debating.
But why are you doing it? This is
what Surah Al Jabra is asking. Why? Why?
Because you want to give it or because
you want the person to bid. If the
answer is I want to give it, then
you've lost the why and now you're focused
on the action. The action is what you
want to hold on to. The action is
not no. You want to hold on to
the why. The why is I want the
person to benefit. If you do that, then
you take a step back and think, okay,
what's the best way to do it? How
do I not offend this person? How do
I make sure that this person actually benefits
from it? Maybe I'm not the right person
to say it. Maybe not this is not
the right time. Maybe I get to know
them maybe I talk to someone else. Maybe
maybe you figure something. You you figure something
that works. Then you find a way to
do it that actually
helps this individual.
You could have easily sat, hold them to
their face, and nourished them, and said this
is.
That's why we have.
The day where all the disputes, all the
fooling is gone. And he'll bring it out
somehow. So why did he do it? Let's
see why you did if that's why you
at that point, you can't sugarcoat it. You
can't you can make the argument with me.
I can ask you why you speak like
that. No. Because it's up and it's well,
bottle and resin.
Okay. Fine. I can't I I I don't
know what's inside of you. He does.
Is the day where you cannot fool anyone,
especially yourself,
especially yourself.
This is this is just to me the
beauty of this. Reminds us of just
need to learn the filkha. We need to
practice Islam the way Allah subhanahu wa ta'ala
wants it to be practiced. You have to
uphold all of his rulings, all of his
teachings, but never forget why. You can never
lose the why. The moment you lose the
why, you'll start doing them wrong.
You'll start using them to harm,
but using them in a self serving manner.
They'll stop actions. The sake of Allah subhanahu
wa ta'ala. At that point they lose their
abalakan, they lose their purpose, and it it
doesn't work.
This is, Yani, one of the most valuable
lessons of Allah, one of the most valuable
lessons of Islam. You learn to do this
in life. Always go back to why.
Always remember your why, then and you'll be
fine.
And the ones who disbelieve and turn their
backs after it was clear to them that
our signs were correct.
They are the ones they are the people
of the fire.
They'll be very eternally.
This is the worst outcome for them. This
is the worst destiny.
Destiny.
Is a way to say something is horrible.
I mean, this is a bad thing. There's
nothing worse than this.
There's no destiny that is worse than this
that they're going. May Allah protect all of
us. Alright. So let's start with I number
11. I'm gonna try and get through the
rest of the page. The page is this
is beautiful. This is what yeah. This is
one of the most beautiful pieces of
of of the whole Quran.
And the and the lessons here are are
countless.
Totally worth your time to contemplate inshallah after
we're done writing. I totally advise you to
go home and feed
feed these verses and memorize them time and
time again until you kind of internalize what
they're what they're alright.
So, yeahdi, just like on it. There's no
yeah. Okay? And this is comes from the
this comes from the, the men woman.
This is a conditional,
proposition
in in in the Arabic language. And what
it does is it does jizm. And jizm
in Arabic is like it captivates something. And
and I think I've I think I've talked
about this before. Right? Okay. So I want
to talk
about this before. So, it it it just
upon the,
the the, present the tense verbs,
and it takes away their their
that they have. It's almost like that they
hold it holds them as a captive because
it's a condition. For this to happen, this
has to happen.
The noon has tukoon on it. Right? Why
we have we have aqlaab.
It's
not as it usually would be.
It's And then is usually
with aya. But the jazm is
the way that this,
verb
undergoes jazm is that you remove the yeah.
So it becomes
So
not Just, you know, kind of watch out
for that one.
So 3 statements. Three statements. Three verses. Three
statements. 1st statement.
There is nothing or difficulty or misfortune or
catastrophe that occurs. Mus'ih has any anything that
goes on that is that you that is
harmful or difficult or, an obstacle of some
sort. Regardless of whether later on, you look
back on it and see it as a
blessing or whether it was beneficial for you
in a way you didn't see. It's it's
it's the way it's seen at the time.
It's the way that it is seen at
the time that it happened. So so so,
in your life, you can't you can't go
through you can't become ill and say this
is a blessing.
You can say this is a muslima. It's
okay to call it a muslima. Right? You'll
deal with it in the appropriate manner. Maybe
later on, maybe like 15 years later, you
look back at that illness and say, oh,
that was a blessing in disguise. I didn't
see it at the time. That's a but
at the moment, you you you're not required
to say something like that. It's foolish to
kinda say something like that. If you go
in if you're you're running a business and
it goes bankrupt,
You guys say, oh, this is a big
blessing. This is a mulsiba.
Okay. It's a mulsiba, but there's nothing there's
nothing wrong by calling it a mulsiba.
What's wrong is how you deal with it.
Like, if you if you decide if it
causes you to lose your faith or it
causes you to behave in a way that's
inappropriate or to say things, then that that's
a problem. But to call it a Muslim
is not. Now maybe later in life, as
you rebuild your your life and you notice
how you were before and what what this
did for you, you may say the subhanallah,
there was this was a blessing. But I'm
talking about the actual So Allah subhanahu wa
ta'ala acknowledges
that wasaib
happened, seeing difficulties come your way. And at
the moment that they happen, they seem dooming.
They're catastrophic.
They you feel like your world is ending.
Quran Kai sometimes describes these feelings.
When when they felt that the earth was
getting smaller
and their chest were getting were getting tighter,
like, the person can be in a difficulty
where they feel like they're suffocating even though
there's more than enough oxygen. They're just suffocating
on the tightness of their own chest because
of the difficulty they're going through. It happens
a lot. It happens all the time.
And very rarely does anyone make it to
their sixties without being able to point out
at least 7 or 8 times that this
happened
as they got through life. Of moments of
of of suffocation.
Of moments of complete difficult of of just
despair,
of harm, of just not knowing what to
do next.
Would talk about moments where he was just
you know, he was he was the sad
and he was upset and he was finding
it difficult. The distinction between him
is how he did with all that. It's
how he reacted even though he was feeling
despair
and fear and and sadness and sorrow and
agonies, what he did with it It's how
he kept on moving forward. It's that his
it's how his confidence in Allah subhanahu wa
ta'ala was never shook. How he he was
he was not questioning his Lord, nor was
he losing his ability to move forward. It
was the opposite. His Imani was only getting
stronger. His dedication and determination was only getting
stronger.
It's because it's how he sees things. So
but really it's it's that piece that has
to change. He was as human as you
are in terms of feeling those the hadith
of, of of
because she was assuming was the worst.
I think God was the worst. God was
not the worst.
You're
you're assuming was the worst day of my
life. It wasn't. So
so she asked him to them, what was
it?
He said, when I was on my way
back from the sons of Abdi Alayd, after
they kicked me out. Yeah. I was in
a place called
it was a it's a it's a wordy.
It's a it's it's a valley between Taif
and and Mecca today.
I'm walking aimlessly.
I had no idea where I was going.
I had no idea what to do next.
I had no plan.
In life, by the way, this is
having a plan helps.
As a physician, I can tell you that
all I care about is there a plan
for treatment. What's the plan? If there's a
plan, it's a good plan, well thought plan,
we can move forward. Even if right now
the person is struggling or it's hard, as
long as there's a plan. It's when there's
no plan that we can we panic. There's
no plan. Well, this person is ill, what
are we doing? There's no plan.
We have to have a plan. What is
the plan? Come up with a good plan.
I mean, this
consult this, Yaniv, group, speak to this physician,
start this amount of fluid, give this medication,
plan for this procedure to be done in
a couple of days, and then you have
a plan. In life, you need the same
thing. You need a plan. People who are
who don't have plans struggle very hard. The
prophet
always had plans.
Right? He was he was that type of
person. Always had plan a. He always had
plans on his
way back, from Ba'i, Allah
took that away from him.
He took away from the prophet
for a moment.
You're depending on your plans, so give me
your no no no plans. You have no
plans.
So it was the most difficult time of
k?
But that's why he sent he sat there.
You know that known dua that you all
memorized.
He would sit there and he would speak
to Allah.
As long as you this is not your
wrath
on me,
I'm okay. As long as I haven't done
something that caused you to
that that that that angered you and that
this is your wrath upon me, I'm okay.
But I ask you for for wellness. What
we call this. Like, ask for
for. Your is much wider. And it can
encompass me. May your encompass
me.
It's difficult right now. I need your
so that's it's like Musa Alaihi. I'm sitting
under the tree.
I need your I need your to your
to your.
I need your. You don't know where else
to go, and I'm stuck. This is what
MBR were. Like, they they would go through
horrible difficulties,
but they would find you would find their
their confidence in Allah. And they was never
they they always knew who to turn to.
They knew how how to turn to him.
But
it's nothing wrong with calling a mulsiba a
mulsiba. He says here
There's no that's ever occurred,
ever occurred
anywhere at any time.
It happened with the permission of Allah.
Even the permission
this is an issue of It takes a
little bit it's not even a primary issue
of itikad. It's a secondary issue of itikad.
Meaning, I usually don't teach it in the
primary text of of itikad or. We just
teach it in a in a secondary text.
Just because it's a it takes a little
bit more, you have to understand the will
of Allah Subhanahu Wa Ta'ala. Right? Umashi'a or
Iradah. Understand what what that piece means first.
Is different. The best way for me to
explain it to you without going into too
much detail and and talking about the philosophical
points is that it it's it's his knowledge.
He he knows about
it. And it's not happening against his will
is what is what this what this is
trying to say. See, nothing that happens on
earth happens against Allah
will. No one can bend Allah
will or do something without his knowledge or
do something that he does not want or
or that he is saying absolutely no to.
A part of his hidden, his permission
is for us to have free will. That's
his permission. He gave the permission for us
to have free will. Having this free will
means that we will do miss we will
cause mistakes,
and we will do bad things. He gave
permission for nature to be the way it
is. For nature to have cruelty in it.
To to have ups and downs. For there
to be earthquakes and volcanoes and catastrophes and
difficult weather. That's the permission he gave to
this existence.
That means that these things will occur,
and they'll be difficult and they'll be hard.
So he gave permission
for difficulties to happen.
Those that
are nature based and those that are done
by human beings, because he gave the permission
for earth and for nature to function a
certain way. They gave the permission for human
beings to have free will and do things
that may not be something that he it
doesn't doesn't
mean
Yeah.
With his permission does not mean that it
satisfies him. That this is what he wants.
This is what he this is what he
he wants from his servants to do. This
is what it says pleases him. No. They're
2 different things.
Life
has things that please him and things that
don't please him. But all of these things
happen within his under his permission. Anoka'ada.
Because he this is how he created
the universe.
There's going harm and pain,
part of the deal. Part of the deal.
You can like it, you can dislike it.
Part of the deal. Part of the permission
that Allah offered. Without that permission, without pain,
without difficulty,
this story is,
is crippled.
This story is hopping on one foot, on
one leg. There's something missing. You cannot,
appreciate
sweetness without sour. You don't even know what
sweetness is without sour. Like, without salt, you
don't know
what sugar is.
Without if salt doesn't exist, that concept didn't
existed, then
then
sugar would not exist as a concept either.
Anything that doesn't have
the ability
anything that does not have the ability to
for the opposite to exist upon it, the
concept does not mean anything.
If I look at a rock,
and I say this rock is dead,
is it dead? Is it alive?
It doesn't can I say this rock is
sick?
It's sick rock. I mean, if if you
mean it in a in a slang, as
in it's cool looking. That's different. As in
illness, as in physical can I say this
is an ill rock?
Unless I define what a healthy rock is,
illness has no meaning to a rock. And
rocks cannot be healthy, cannot be ill, so
this means nothing.
This is a happy rock. Really? It's a
happy rock? What what does a sad rock
look like? It's a rock. It doesn't have
happiness or sadness. You can only define things
through their opposites. So if pleasure, and if
leisure, and joy, and khair
are things that we are going to understand,
and their opposites have to exist.
They have to be there. It has to
be a part of this equation. If you
remove them, then they don't mean anything. That's
why that's why children would grow up and
they don't see the opposite of what they're
in and they don't understand what they got.
Because they don't understand
that need is there, that poverty is there,
that that they don't
The only reason we can I can look
at myself and look at someone else and
say, you're healthy or I'm healthy, is because
we understand that you can get sick? If
you couldn't get sick, then the sick, then
there would no there would not be a
concept of of health to begin with. Exists
in so many different things in life. So
when he talks about muslima al sala al
musliba, he's like, look, this is a part
of the deal.
You don't have to like it. Part of
the deal.
Every mulsi, but it happens, it happens with
his permission, happens. It's going to happen.
Don't waste time arguing it. Why did it
happen? Why didn't it prevent it? Why no.
No. No. They
happen.
That's how life is.
Going to
occur. Allah nothing goes against Allah subhanahu wa'ala's
will. A part of the deal. Accept it.
This is so that you can accept it.
We can move on because it's so you
need it. You need to be able to
move on. Yeah. It's impossible to live. It's
impossible to live if you don't have this
understanding. It's you can't take steps forward when
you're hit by calamities,
like when you're when you're struck by by
by by failure,
you're struck by loss that you did not
anticipate. You can't move forward if you understand
that this is a part of Allah's permission.
It was accounted for. It didn't happen. He
didn't neglect you and forget about you. This
didn't fall to the cracks. It's there. It's
a part of his permission.
What do I do?
And if you accept that, if you internalize
that part of Allah your
heart will be guided
Your heart will find his guidance. You'll be
able to continue to be guided even though
you'll be walking through the most difficult time
of your life as the prophet
Even though the most difficult time of his
life
his heart was guided.
His heart did not lose his connection with
Allah
despite the because the we know it's going
to happen.
We ask
Allah
We ask him ease. We ask Allah
We're asking the perseverance and the patience and
strength to get through the difficulty that he
shows that that he sends our ways But
it's coming your way whether you like it
or not. Whether you're capable of It's it's
not gonna change anything. It's just life. It's
gonna happen. Just make sure your heart is
guided. Make sure that you have enough iman,
that your heart stays guided so you can
keep on walking. You don't stop, so it
doesn't cripple you, so it doesn't cause you
to fall and not get up again. Because
when you're on the ground and you're not
getting up, it's a problem. You have to
get up. Get up.
You're alive. You're still breathing. You have to
get up.
Yes. It was hard. It was difficult. You're
in pain.
Pain. But you have to
No matter what, you have to get and
this is gonna happen in life, but I'm
I'm telling you, we're gonna be gonna be
struck hard. It's gonna hurt. You're gonna hit
hit rock bottom. You have to get up.
Yeah. Yeah. But you have to have enough
iman. But your heart stays guided, so you
can keep on moving. And this is what
this ayah is teaching.
Yes. This is going to be very difficult.
It's not gonna get any not gonna get
any easier. Continue to be difficult.
But know that no one will see that
happen except with the permission of Allah.
And may you find comfort.
And may you find comfort in them.
So continue to internalize,
continue to have iman. And if you do,
you have iman, and the condition
will be fulfilled.
He will guide your heart.
Allah knows all. He's omniscient.
He knows what you're going through. He knows
what happened. He knows how how hard it
was. He knows how difficult it's going to
be for you to move on but you'll
move on. And you'll survive and you'll continue
to
to function. You just have to have that
peace. This is this is life. This is
life. There's nothing there's nothing more. This is
life. There's nothing more to life.
Why life is the life simplified. The ayah
number. Number 11 of Surat al Kahul. You
don't need much more you don't really need
to know much more. You just keep on
moving forward. And then when it hits, it
hits.
It was his permission to make sure that
your e man is strong and so you
can continue to be guided. So you continue
to figure out where you need to go
next.
There's the moment you don't, Annie. That's
when you lose. You say you don't lose
when you when you when you
are struck by a calamity or you or
you fail. You lose when you stop moving
in the direction that you should be moving.
When you lose when you stop, your iman
is is beaten and your doesn't have Hidayan.
That's that's when you lost.
As long as that doesn't happen, you're still
winning.
Believe it or not, interestingly enough, you're still
still winning.
You have may have lost your wealth and
lost family, lost a loved one, lost an
opportunity, or what
else? Or or or blunt or or made
a mistake or ruined something or did something
completely wrong, you know, never done, you know
you've never done.
Alright. As long as you
your heart is guided, you'll
go, oh, okay. You're okay. Because when you
lose that, that no way around.
And this is something that
you see profoundly in his life, Ali,
profoundly.
He never lost his comfort.
Him. Never lost his direction of where he
was going ever.
Even though, honestly, there's a million reasons for
why he could've
So much occurred in his life. If you
think about it, like, the amount of of
of Musaib that occurred upon him
are actually
quite
intriguing when you when you think about the
numbers.
And if you lose someone that you love
that is close to you, just one person,
that will scar you for life.
Prophet alaihis salam lost his father and his
mother and his grandfather and his uncle and
his other uncle and his other uncle, and
then his aunt, and then his other aunt,
and his 2 cousins,
and his daughter, and his other daughter, and
his other daughter, and then his other son
and then a son and then his wife,
alayhis salatu wa sama, and his other wife
and his adopted son. And
18 direct losses in his life.
18 people
who are directly
attached to him died during his life.
Understand what that means? If you lose a
if someone loses a son or loses a
grand a any of a father or loses
a friend or a 18
people who are directly affiliate
associated with him on a daily basis. People
are close to him.
How he smiled is beyond me. He did
it with such grace that he made you
he made you forgot forget that even happened.
He did it so gracefully.
He did it so
perfectly that you didn't we all forgot that
even was the case. He he just didn't
even know us. Knows. He's always, he's always
smiling. He's always, saying something funny, something nice,
something kind, always optimistic about things. He made
you forget that he he suffered all that
loss.
That is grace,
and that is iman, and that is Hidayat
al Qalb. And that is the heart being
fully being fully guided where he knows. This
is a part of life but keep on
going. Keep on. I'll meet them at some
point.
I'll be reunited with he didn't didn't he
never stopped mourning them much, by the way.
Just so you don't think that, oh, no.
He wasn't he didn't no. No.
He never say that. Oh, he didn't like
them as much. No. No. No. He he
loved he he had more love in his
heart than you'll ever experience in a lifetime.
He he mourned them all. He mourned Khadijah
for the rest of his life. He mourned
Hamza for the rest of his life.
The people that he lost
he remembered
on an ongoing basis.
He remembered them more than their own loved
ones. Remember?
And he mourned them, and he cried, and
he felt sad.
And it's helpful to remember Allah is the
omniscient.
2nd statement.
This is the,
is where it all comes down. All comes
down to this. Comes down to to adherence,
to be to obedience,
to followship,
to follow what he taught.
Follow Allah's
teachings, to follow the prophet
and how he executed those teachings.
Teachings. What we have is Allah subhanahu wa
sama's word and the prophet alayhis salatu wa
sama's execution of his word. Like, how he's
go actually going to practice his his his
teachings.
So you need to see what Allah
said and and listen to Allah, and then
see what the prophet, alayhi, salsam, taught and
did, and then listen to him, alayhi, salsam.
It's not 2 sources of evidence. 1. Not
2 sources of evidence. 1 source of evidence.
Just coming to you in 2 different layers.
The layer of you hearing the actual word
and the layer of seeing the person practicing
the word.
And then you're going to obey both you're
going to listen to Allah and listen to
his prophet.
You're going to adhere. We're going to adhere
and obey.
Ba. The big part. There's a full cluster
of suers in the Quran that is dedicated
to talking about ba. From
to
a. I spent
a year and a half on the Friday
of Arabic
just going through those
It's not just something you say, okay, adhere.
Okay, I will.
Obey. Okay, I'm gonna obey. No no. It's
it's it's actually quite complex. It requires a
very deep understanding
of what Allah Subhanahu Wa Ta'ala is teaching,
and even the understanding of the human experience.
And what it is that you want to
do, what it is that you don't want
to do, what you enjoy, what you don't
enjoy. And this is what is, and it's
something worth taking time to actually understand.
Is the continuation of this of this ayam.
If you turn your back on obeying Allah
or adhering to his teachings.
Is to say exclusively.
To say something is exclusive.
Is to emphasize.
Is to say exclusive. Those very they're very
different things.
So then exclusively,
the obligation of our messenger
It's clear explanation.
Ex that's it exclusively, that's his job. Meaning,
he's not responsible
for
making you do it. He's not responsible for
selling it. No. No. His exclusive job is
to explain clearly.
Clear.
Is to
make sure that something reaches someone else's ear.
It's it's the trans transfer the transmission of
news or its transmission of information.
Is to explain them.
Clear explanation. That's that's his exclusive job
So obey Allah and obey his and if
you don't,
if you don't,
then you're not gonna harm him alahis tato.
Because exclusively, his job was just to explain
things clearly. He explained it to you clearly,
have it.
You do what you don't do, it's on
you.
He he doesn't carry any people with Ali.
You do. You and I do.
And he did. He did.
He explained things clearly.
Couldn't have explained them any clearer
any clearer
than as clear as it can get.
What's left is just to adhere to these
is to take what he's teaching here is
the final thought and actually apply
it. Apply these
the first one is make sure you have
the first statements. Make sure you have a
good understanding of
make sure you understand when difficulties happen what
to do. Because as you go through life,
you're gonna be slapped a couple of
times. For sure. But make sure, inshallah, may
Allah be easy for you. May Allah strengthen
you inshallah to get through them. But it's
going down. Just just life. So make sure
you have a clear understanding. Make sure your
your heart is connected to
you. Number 2, adhere.
Obey.
Perform ba. Listen to Allah. Listen to his
prophet.
Follow the teachings. Follow the rulings.
Stick to what it is that he brought,
subhanahu. What he the legacy he left the
legacy that he sent with his prophet
That's how you make it to cross definition.
You make it across definition line by going
and saying, what is it that we need
to do? What is it that you obligated
us to do, You Rasulullah.
What is it that we're supposed to be
doing? Learn from him alayhis salaam, then stick
to exactly what he taught. And if you
do that, don't make it. And if you
don't, you only harm yourself because his job
was just to explain things clearly. He did.
Now it's on you. You were trying he
trans he he transmitted the information to you.
Now you have to you choose what you
do with it. Here's the balaagh. Do with
it what you want. It's up to you.
You wanna make it?
You don't? It's up to you. 3rd
and final statement.
There is no deity aside
from
there is no supreme power worthy of worship
aside from
and upon
Allah may every believer
fully depend.
3rd, that you have appropriate
These these 3 ideas are a remedy
for any person walking through life a little
bit lost,
a little bit unclear,
a little bit confused or struggling.
Three pieces of information that will just fix
things for you. Number 1,
difficult? All difficulties happen with
Allah. Just keep your heart attached so that
just keep your iman strong so that your
heart stays guided. They'll be good. Don't lose
that. Don't allow the calamity to take away
your iman. If you allow your the calamity
to do that to you, you lost.
You lost. That that that's lost. Loss is
when the calamity takes away your iman. As
long as your iman is still there, you're
how will be god, you'll be fine.
When you allow the calamity to take away
your deen, that's why the Saeed bin al-'Abdul
would always when he when he when something
difficult happened,
he said every time something difficult happens, I
I think of, I have 3 reasons to
be happy or 3 reasons not to be
upset. But the first one
is that it wasn't worse than it could
have been.
Something bad happened, it can always be worse.
That's almost
a undisputed law. Anything that happens
always have been worse always.
I don't know. Sometimes we get arrogant and
say, oh, it couldn't have been worse than
this. It could have been worse. It can
always be worse. It can always be worse.
I'm grateful
that it wasn't worse. The second one, I
remember
my true of losing
the prophet.
I remember my true Musiba. Like, if I
have a difficulty, I remember my true difficulty
in life. If my true Musiba was losing
Muhammad
I lost
The third
one,
is that it did not
didn't affect my deed.
Happened to me and my email is still
the way it is. I think about those
3 things and
okay. Right? Because he understands. Number 1, the
first statement is make sure that when difficulties
come, you don't take away your deen.
The imam has stayed strong, so you stay
guided. Number 1. Number 2,
the way to get to the finish line,
remember why you're doing it.
Why are you doing it?
That's why you're doing.
Tell you about the why.
That's why you're doing it. Because Allah, there
is no god by him. That's why you're
doing it. That's why you're doing all this.
Because there is no god but Allah. No
one else is worthy of of worship. No
one is worthy of your time. No one
is worthy of your freedom. No one is
worthy of your freedom of choice. No one
is worthy of of your sacrifice or your
dedication or devotion. No one. No one is
worthy of that from you except Allah subhanahu.
Everyone else deserves really nothing from you. You
obey your parents because Allah tells you to.
You follow the law in the country you
live in because Allah Subhanahu Wa Ta'ala tells
you to. They can like this, they can
dislike it. It makes no difference. If you're
a Muslim, the only reason you do what
you do is because Allah, subhanahu wa ta'ala,
asked you to do it.
That's it. No one has an upper hand
up over you aside from Allah Subhanahu Wa
Ta'ala. Because why else would they? And what
you do, you do for him
And if you do things for him, then
you don't have it's difficulty of figuring out
how to do them and when they should
be done and when they shouldn't done because
you're always thinking, does this please Allah? Does
this not?
The
why. Reminding you of the why.
And upon Allah, may all believers fully depend.
You depend on
him. You accept
for what they are, and you make sure
they don't cause you to
and you follow his teachings, alaikhaal, and the
teachings of his message, alaikhaal.
And you remember the why,
and you depend fully upon him.
This
gives you
a road map.
This is a full road map. These three
verses are a full road map for anyone
who wants to figure out how to live
life. Wanna know how to live life? This
is how you live life.
Just do this.
When you think about tawakkul,
what does it mean?
Means what was just explained in these verses.
These verses basically explain what
is
a,
a combination of a few things. The first
one
is that you have to
do your best. You have to you have
to do what you're required to do, which
is what
you have to do your part. What's your
part? Obey and hear, follow. Good. Do that.
The second piece
is the dependence upon Allah
So you depend
Remember the why? You know who it is
that you're who is the who who is
who who it is that everything goes back
to? Who is the one who delivers the
the,
the results or the outcomes, whatever they may
be? It's Allah subhanahu wa ta'ala. So you
know that the outcomes come directly from him.
The 3rd piece is acceptance.
The 3rd piece is acceptance.
That you don't get broken when you don't
get what you want.
Is easy when the outcomes come out the
way you want. That's easy. That's that's a
no problem.
It doesn't take anything. When you, you know,
perform tawakkul, Allah, you you depend upon Allah,
you know the why, do your job, get
the outcome. Great.
It's when you don't get the outcome.
That is where tawakkul kicks in, if you
have it. It's when you don't get the
outcome. The musuiba happens.
What what what's acceptance? It's making sure it
doesn't take away your ima. That's acceptance. Acceptance
is making sure that the lack of outcome
does not take away your ima. No. My
ima is there. My heart is guided. I
get up. I try again. I brush off.
I I give it another shot. Or maybe
I figure out this is the dead end
and I go try something different. And I
accept the fact that he didn't give me
the outcome that I was looking for.
Does not mean you're gonna get the outcome.
It means that you're gonna be okay with
whatever outcome he gives
you because you know the why, you know
who it is you depend upon, you're doing
your job. You
have
then you need that first part when things
don't work out.
That's what he chose. That's what he gave
me.
My heart I am so guided. I I
still have iman. I'm okay. I'm good. I
can keep on moving.
These verses explain it to you, and that's
that's the best that's the strongest tool you'll
ever ever have as a
you will you will
absolutely
not never find a a a tool in
life that is more
functional, is more helpful and beneficial
than
by far.
And the earlier you learn how to practice
it, the better off you are. Because it
gives you the exact way of how you're
gonna do things. You are going to in
life, you're going to aspire to a lot
of stuff. Some of them you'll get and
some and many of them you won't. But
hit them you will try and you will
fail. You just won't get it.
Is you putting in your full
100%
and accepting the outcome,
whatever it may be. And knowing that the
outcome comes from Allah, not from anything. If
he
wants the outcome to come to you, the
results fit for you to get the results,
you'll get it. If he doesn't, then he
won't.
So you're okay. If you don't get it,
then you're okay. Keep on moving. Get up.
Try again. Try in a different way. We
move in a different direction. And that's what
tamakkur means.
An extremely powerful tool if you use it
in life. And if if Muslims It makes
you very bold, by the way. The way
I I see talker. Talker makes you very
brave.
It it allows you to take risk.
Because you know the outcome is in the
hands of Allah subhanahu wa ta'ala. So you're
not worried about this. You just you know,
your your job is just to do your
best, is to do your absolute to exhaust
all resources,
to use everything within your vicinity, your ability
to actually
strengthen the probabilities of things working out. And
then whatever comes,
You give it to me,
You don't give it to me,
I try again or I try differently.
This makes you risk. It allows a Muslim
to take a risk Calculated one inshallah. Not
something that's insane. But it allows them to
be bold, be brave,
courageous. Because
they
bring that into into a person's life.
You always we only do things safe is
because you don't know what because you're trying
to control the outcome. You're trying to control
the outcome. Even though this risk makes sense,
I should make it but there's a risk
and I'm not gonna do it. If it
makes sense and there's benefit in it, then
try your best and walk to Allah. Why
would you not?
No. I wanna play it safe at all
times. Playing it safe is trying to control
the outcome. You don't control the outcome. You
know, subhanahu wa ta'ala. It happens a lot.
Ask people who try to play it safe
all of their life. I'll tell you. You
try, you try, you try, and instill, you'll
still end up losing many ways.
Even if you play it safe, you'll still
end up losing the outcome and you so
when there's a calculated appropriate risk, you take
it. Because you have that, so you live
that way. Live in a bold and courageous
manner. Okay.
I love these deep verses.
Just that,
took longer than I should with them, but
I think they're beautiful. They're extremely profound. I
think they I think within the the the,
the theme of Surat At Rabun, that's reminding
you of why you do what you do,
they are absolutely magnificent
in explaining to us exactly how we're supposed
to go by all.
So we'll we'll begin now the verses that
are left.
He make he he calls upon us. Just
like he did at the end of if
you remember a few weeks ago when we
at the end of he also did
he called upon the believers. He gave them
a few pieces. Here in after
he explained,
after he spoke about himself
and he presented himself to you, talked to
you about accountability,
talked to you about the importance of not
deceiving yourself and being very clear about why
you do what you do, and then giving
you the proper understandings
that you will require in order for tawakkul
to be meaningful in your life, so you
can do these things. At the end, he's
giving you giving us some pieces of advice.
They're very very valuable,
really beautiful, and very important. So I'll start
reading them today inshallah. You're probably not gonna
get through them all today, so we'll we'll
conclude them next week. But we can at
least start and give you something to contemplate
throughout the week.
We'll
just start.
The gym has a customer.
The dad has a customer. Then I do
the has a fat on it. So I
do
Right?
Indeed, amongst
there will be from amongst your spouses
and your offspring, your children,
those who will behave as if they are
your enemies.
You'll find amongst your spouse
and your children
those who will behave as if they are
your enemies.
And it's hard to accept something like that.
The importance of this aya and this turam.
It is very, very difficult
to accept
a spouse or a child
to be that.
Specifically,
when you dedicate your entire life to their
service.
Right?
Your spouse, whether you're a man or a
woman, makes no difference here, you dedicate a
reasonable portion of your life in service of
them, making sure that they are taken care
of. Whether you're doing that through financial means
or through personal and psychological and emotional means
or other means, you are dedicating a reasonable
amount of your life or portion of your
life. You think about the number of hours
that are spent in their service and in
in protecting them and preserving them and taking
care of them.
Now, your children,
even more than that, your children, you dedicate
almost the entirety of your life trying to
make sure that they are protected and taken
care of
and and served.
And then yet,
you will find that sometimes from amongst them,
there will be those who will behave
like your enemies, as if they are your
enemies. The verse gives you what you need
to do. Very similar to what you were
told to do with the
An interesting concept here. Beware.
Be cautious.
Beware of that. Beware of the fact that
you'll you'll be in a situation
where the people that you've dedicated your life
to serve and take care of, and you're
giving, and in your heart, and your soul,
and you're pouring. I need the you're putting
all these hours in to make sure that
they're taken care of, and they're gonna behave
as if you're you're gonna they're gonna defy
you, go against you. They're gonna push you
to do things you didn't want to do.
They're gonna hold you back from doing things
you wanted to do. They're gonna make life
more difficult for you. They're gonna put you
into situations where where you wonder whether it
was worth getting knowing them at all. They
go they put you in situations where you
will regret,
Danny, ever being born. Forget about ever them
being born. You you will regret being born
yourself. This will happen. This will go down.
So beware.
Beware from what though?
He doesn't
doesn't say what? Like, it's it's not
beware of them. That that that's what's going
to be the case. But not from what?
I mean, so what am I being aware
of? I understand. Being aware beware of what?
Beware of them.
Beware of you allowing that to change why
you do what you do, because you're not
doing it for them. Here's the whole point.
I am not taking care of my spouse
for my spouse nor my children for my
children. I'm doing it for Allah subhanahu wa
ta'ala. So even if some of them behave
like my enemies, that won't change why I'm
doing it because I know the why. If
I don't know the why, then I won't
do it right anymore because I don't know
the I'm doing it for a different reason,
then and I don't have the why. I
don't know exactly why I'm doing it. Then
when they behave in a way they shouldn't
behave, I butcher the whole thing. I stink
the whole ship. I ruin it because I
don't know why I'm doing it. But if
you know why,
then you'll beware.
But beware of them taking away from you
the why.
Beware from them, those who behave that way,
from your spouses or from your children. Those
who behave like your enemies, beware of them
being able to take away from you your
intention of why you're doing what you're doing.
Because if they do, then you lose
then you lose.
Hard. This is really hard.
Eternally difficult.
Eternally difficult.
So it's important. Why is is why it's
here? Why is the Surat Al Rabah?
Because he's giving you the example that is
absolutely
heart wrenching.
Examples, you mean?
Examples? Yeah. So the examples we have actually,
if you wanna take, like, the, the the
prophet talked about, is the examples of, for
example, Auf ibn Malik al Ashjai, he was
one of the people that the Mufasilien talked
about, was a man who would every time
he went made the intention of going with
the prophet
on a conquest and asked, his patently would
come and say, don't go. He'll leave us
to he can't leave us.
And they he would he would lose his
his his motivation to go because they got
they would basically hold him back, and he
wouldn't go. They end up not going to
all of the act all of the conquest,
and he missed out Badr and missed out
Uhad and missed
out almost all of them, and he put
put himself in a position of being,
The same thing happened for a lot of
Muslims in Mecca, who were trying to come,
perform Hijalah, but the families wouldn't wanna go
with them or would hold them back or
would stop them or those who would would
would do ridda, meaning someone who who who
was a Muslim. And the example that the
give up people who would yani will raise
a a man who would be married to
a or a woman who would be married
to to a husband and children, and the
children would perform ridda, apostasy, and leave Islam
and and and fight them for being Muslim
or push them against it or take away
their wealth or or steal from them or
ruining their. These are the examples that I'm
giving here, where they behave in a way
that is that is that it goes against
against your best interest. Whether the best interest
is in dunya or the best interest is
in akhir, it doesn't make a difference.
But but you'll find that I mean, this
may be
inshallah is may Allah subhanahu wa'ala not make
this your story. Say, ameen. May never put
you in a position where any of your
spouses or your sorry. Your spouse
in in singular,
not plural, in singular, that your spouse nor
your
children would be your enemy.
That you never have to go through this.
But what he's saying here
is that sometimes we'll be in the min.
Min meaning sometimes or some of them. Maybe
like this. Houses, children, maybe enemies, may behave
as enemies. Ah, the Romans. So beware.
What am I gonna be aware of? Beware
of them taking away your ability to do
what you need to do and to be
the person that you still are going to
be. Because if they take away your the
the why, then then you then you sink
the ship. So what is that we have
to do?
Beautiful.
To forgive the sin.
To forgive the sinner.
To conceal the whole deal.
You don't expose it and make a big
deal of it. The reason that these 3,
words are used in in the sequence that
they're used is to is to explain this
idea. Because if you take Afu and Maggibira
and and talk about them from a,
from a from a more
spiritual perspective. They have specific
distinct
explanations. Here, he's not talking about that He
just focused on so he put them in
sequence because each one
focuses on a certain idea.
Is for you to be is forgive the
the the mistake.
Is for you to overlook the the one
who made the mistake. And is
for you to hide the whole ordeal. Do
not to expose it, for you not to
bring it back, for you not to then
he continue to carry it with you, for
you to do sitr. Conceal it so that
it's not seen, so you don't expose yourself
or expose the other person. This
is what he's asking you to do. They'll
be your enemies. They will be your he's
this is the word he used. I I
didn't like,
you you can't make this up.
He used this word. I didn't use it.
I do. Enemy. There's no there's no second
meaning for this word.
Indeed, shaytaan is an enemy to you, so
choose him as an enemy. See him as
such so that he does not fool you.
Right? Here, sometimes, amongst your houses and children
will be people who will behave like your
enemies, and they'll work against your best interests,
this life and the hereafter. So beware.
Do not allow them to take away your
sincerity. Don't allow them to take away from
you your intention, the reason of why you
do what you do. Because once you lose
fight of the why, the compass is not
clear anymore then and then and then it's
gone. So what do you what do I
do, Yara? What do I do?
If you have the ability,
forgive
the sinner.
Forgive the sinner. They conceal the sin.
Indeed Allah is the most forgiving, the most
merciful. You'll find that which you offer.
You'll find that which you offer.
Don't lose your family. Don't ruin your family.
Don't turn your back on them. Don't fight
them. Don't kick them out.
Don't
don't you know, that that's if you do
that, then then you you never you never
knew why you were doing what you were
doing to begin with. We're doing it for
for this is very hard. Well, why this
is very okay. This oh, yeah. It's the
pinnacle of difficulty.
It's one of the pinnacles. It's one of
the
the epitome of of of of self restraint
and and and and proper intention.
Because everything is fine unless it's your
you can deal with so much outside, but
then inside,
in your own home,
like, especially especially
yeah. And especially
actually both men and women. But I'll I'm
gonna talk from a perspective of men because
that's a man. So that's why I understand.
For a man, you go out and you
will you will knock your head and you
will slam the wall day in day out.
You will fight off creditors and people. And
you will yeah. Hold on to jobs that
you hate and deal with people that are
absolute garbage that you would never otherwise ever
want to even see in the street. You
wouldn't even give sedatives if you didn't have
to. And you will do this for year
upon years upon years just to keep your
family, then if your family stabs you in
the back, it's like your whole life wasn't
worth living.
For a man, that's what he feels like
if he if if if the dagger comes
from within the family, then it's like life
wasn't even worth living. Because a man will
put up with all of that, as long
as the family stays strong. And Allah is
telling you from within your family, there will
be people who will act like your enemies.
So beware.
Don't let them take away from you that
which you have developed. What did I develop?
You you you preserve your family for my
sake, don't you? So when they become your
enemies,
what does that change? You're still preserving your
family for my sake. They're not great people.
They didn't talk to be great, but you're
still supposed to be doing this for my
sake. You still do it for me? Yes,
You Rabbi. Then continue to do it.
Don't destroy it. Don't get rid of it.
Don't lose the motivation to do it. But
if you weren't doing it for Allah Subhanahu
Wa Ta'ala, you'll tank it. You'll tank the
whole thing. So what is the axe what
is he asking for?
To forgive the sin and forgive the sinner
and conceal the sin. Don't ruin your family.
If you do that, Allah subhanahu wa ta'ala
is the most forgiving and the most merciful.
You can move on,
And then you can and then you can
move on. It's like with the Surah study,
you can move on again.
I I can't
imagine. Well, like, when I think about this,
I I
one of the one of the verses in
the Quran where I hit a brick wall
with
I read them like,
I don't know.
Don't test me with this one. Test me
with any just don't test me with this
one. This one's hard. It was hard. Oh
my god. This one's hard.
Don't take don't put me I know. I
I understand. I accept that sometimes
don't put that in mind. Because it's hard
to do it. It's hard to continue to
get up and go and fight the world
out there when your enemy is right inside
your home. But he's telling you, subhanahu wa
ta'ala, sometime is that is what you're going
to find. And when you find it, you
can you beware. Don't let that take away
from you your motivation. Continue to move forward.
Forgive.
Forgive.
But they're my enemies. I've been taking care
of them all of my life.
I I've given them I I I poured
my heart out for these people.
And they're being my
enemies.
This is the teaching of your book. This
is what this book teaches.
I think it's something worth taking time mobile.
I continue to explain it with the next
week. Next week oh, no. No. No. Not
next.
So next week, will be aid.
So I'm absolutely not gonna be explaining it
for you next week. Or the maybe not
even the week after. So I'll I'll put
we'll put in the announcements inshallah when this
halakkul will come back. Usually, I take usually,
I take a week off. Since raid is
on Sunday, I usually take a week. So
maybe the Sunday after, maybe not. But we'll
come back and show it after that. But
next Saturday, we will have a, journey of
Hajj,
on the day of Arafah. So keep your,
keep your, Yani, ears,
opening your eyes open for the timings of
it. So you're welcome to come on Saturday
instead of Sunday to hear a little bit
about the journey of Hajj during, the day
of alifah, and hope you'll find that beneficial.
Related Episodes
- Ahsan Hanif – Quran Tafseer – Page 101 – Hypocrisy And The Rewards Of Sincerity
- Reda Bedeir – Insight Into Surah Yusuf Tafseer Part 6
- Mohamad Baajour – Names of Allah #63 Al Mannan
- Nadim Bashir – Tafseer of Surah Al Furqaan #06
- Bilal Philips – In the Names of Allah – 32 – al-Muqeet
- Ahmed Hamed – Top 10 Ways To Be A Productive Muslim Part 2
- Wisam Sharieff – Thursday Tafseer