Adnan Rajeh – Sunday Tafseer- 66 Part 3 Surat Al-Tahrim- 7-8
AI: Summary ©
The speakers emphasize the importance of protecting oneself and family members from potential hellfires and avoiding harm to achieve a better life. They stress the need for a culture of avoiding harm and prioritizing reward over harms to avoid future mistakes. The speakers also discuss the emotional impact of regret and the importance of protecting oneself and family members from consequences of a failed exam. They give a brief history of a door being closed and how it will last until the soul reaches a throat, highlighting the importance of acknowledging mistakes and rethinking plans to avoid them. They emphasize the importance of regretting one's actions and rethinking plans to avoid regretting them.
AI: Summary ©
The time switch is in November and it
will become after Isha.
I had it on Monday in the summer
because I wanted my weekends to be a
little bit more free.
But for now, inshallah, it's already winter so
we're going to just move it back into
the weekend again.
So, we had stopped at ayah number 6.
I had recited the ayah with you and
I had started explaining it and then we
ran out of time.
So today, inshallah ta'ala, I'm going to
kind of go over the meaning.
It is, in my opinion, of course, when
it comes to tafsir and I do a
thematic tafsir approach.
So, it is my understanding of things, obviously.
I use what the scholars have talked about
in the linguistic meanings.
When it comes to the themes, I do
offer my insights on stuff.
So, you're welcome to disagree on certain things
if you think they're different.
I think the main ayah in the surah
is number 6.
It is this first call upon the believers.
After Allah told us the story of the
Prophet with his wives and we talked about
the lessons or the 3 or 4 lessons
from this story that he had.
Knowing that Surah Al-Tahrim's purpose is the
final surah in this juz'ah from Nujadilat
Al-Tahrim is to talk about organization of
the family, of the household.
Talaq talked about organization of marriage, which is
a little bit different.
Obviously, they overlap, but it's not exactly the
same thing.
The difference between entering into a marriage and
maintaining it and then if needing to leave
it and then maintaining the household where there's
an actual family involved.
There is some distinction here that at least
the shari'ah sees.
And this first ayah encompasses this meaning with
what it says.
يَا أَيُّهَا الَّذِينَ آمَنُوا۟ O those who believe,
قُوا أَنفُسَكُمْ And I talked about the word
قُوا.
It comes from وَقَى.
وَقَى is to protect or to prevent or
both.
And it's the root that taqwa comes from
anyways.
And when you use it in the form
of a command in the Arabic language, it's
just one letter.
It's قِي.
If I'm telling you to protect or prevent,
I'll tell you قِي.
قِي نَفْسَك.
That's it.
If I'm going to talk to a group,
I add the vowel of جَمَعَة so it
becomes قُو.
And there's a number of words in Arabic
that are just one letter when it's a
command.
To understand something is وَعَة.
So if I want to tell you to
understand something, I'll tell you عِي.
That's the command of understanding.
It's just one letter with a كسرة, that's
a command.
So there's a number of words like that
in the Arabic language.
And قُو is one of them.
So protect or prevent.
قُوا أَنفُسَكُمْ Protect your families, yourselves.
وَأَهْلِيكُمْ And your families.
نَارًا A hellfire.
And then Allah describes it.
So this is where the command ends.
The command is not very complex.
It's just those words.
For those who believe, قُوَ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا
You're responsible for protecting yourselves and your families
from a hellfire.
And then he describes it just so that
this command has more meat to it for
you.
So you have more reason to listen to
it.
This hellfire, نَارًا وَقُودُهَا It's fuel.
الناسُ والحجارة Human beings and boulders, rocks.
That's the fuel of it.
عَلَيْهَا Upon it, gatekeeping of it.
مَلَائِكَةٌ غِلَاظٌ شِدَادٌ Are extremely stern, firm, difficult.
مَلَائِكَةٌ They're not welcoming.
They're not kind.
They're not pleasant.
They're not smiling.
As the Prophet ﷺ told us in the
hadith in the Sahih, Sahihin actually.
When he ran into, in the journey of
Mi'raj, and some relate this story to
one of his visions ﷺ during sleep.
So the story is kind of unclear.
But he would be given a tour ﷺ
of the hereafter, and he would come by
Jahannam.
And he would run into a Malik.
As in Surah Al-Zukhruf وَنَادَوْا يَا مَالِكُ
لِيَقْضِي عَلَيْنَا رَبُّكُ قَالَ إِنَّكُمْ مَاكِثُونَ And the
people of the Hellfire will call upon Malik,
the gatekeeper of Jahannam, the main gatekeeper, the
responsible one.
لِيَقْضِي عَلَيْنَا رَبُّكُ May your Lord end us.
We don't want to exist anymore.
قَالَ إِنَّكُمْ مَاكِثُونَ He said, indeed, you will
stay where you are.
As he says in Surah Al-Muddathir that
we'll come to at some point.
قَالَ عَلَيْهَا تِسْعَةَ عَشَرَ وَلَا تُبْخِي وَلا تَذَرْ
عَلَيْهَا تِسْعَةَ عَشَرَ Upon Jahannam is 19 of
Allah's angels.
And the gatekeeper is Malik.
The Prophet ﷺ would say, قَالَ مَرَرْتُ عَلَيْهِ
فَإِذَا هُوَ عَابِسٌ I come by him and
he was frowning.
And the Prophet ﷺ, every time he came
by one of the people of the Hereafter
or the skies, they would be in a
position of smiling.
They would be kind to him and very
welcoming.
This one, he wasn't.
So the Prophet ﷺ asked, فَقَالَ أَلَا إِنَّهُ
لَمْ يَبْتَسِمْ مُذْ خَلَقَ اللَّهُ النَّارِ He has
not smiled since the day Allah ﷻ created
Jahannam.
He has failed to smile.
And this is obviously the result of what
he is witnessing, what he sees of what
the Hellfire is.
نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ
لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ They do not
disobey Allah ﷻ.
Whatever it is that He commands them to
do.
وَيَفْعَلُونَ مَا يُؤْمَرُونَ And they perform the tasks
they are commanded to do.
Why is he saying this here, subhanAllah?
Because your thought may be, well, it doesn't
make any sense that Yawm al-Qiyamah, people
get punished.
There's too much mercy.
The mala'ika wouldn't do this to human
beings.
Allah says, no, no.
Upon Jahannam are very stern, difficult, unwelcoming mala
'ika that stand there.
They never disobey their Lord.
And they will absolutely do what it is
that they are told to do.
The reason that this piece exists in the
ayah is to make, in case you and
I are living this fantasy, it absolutely will
happen, is what this ayah is saying.
Just in case I'm living this illusion.
No, Yawm al-Qiyamah, most likely, there will
be no punishment.
Allah ﷻ.
No, no.
Protect yourself from the hellfire.
A hellfire that is fueled by human beings
and by rocks.
What fire is fueled by rocks, Yaqi?
What type of fire is this that can
extract energy out of a rock?
Fire needs to extract energy and it needs
to have oxygen.
In order for it to burn, it has
to extract energy.
It has to be able to burn something.
What fire can burn rock, Yaqi?
You want to turn off a fire, you
throw rocks in it.
It's only things that have less density that
it can only burn.
But the fire of Jahannam will burn rocks.
Meaning it extracts energy from rocks.
It defies the logic of the fires that
we understand in dunya.
As the Prophet ﷺ would tell us that
the fire of Akhirah is 70 or 80
fold of what you see in dunya ﷺ.
Fueled by human beings and rocks.
Upon it are mala'ika that are very,
very difficult.
That obey their Lord.
Would never disobey.
Always do what they're told.
No matter how difficult or how painful it
may be.
That being the case, protect yourself and your
families from the hellfire.
This ayah, it summarizes really what the story
is.
It's very simple and it makes things very
simple for us as well.
Look, there's a possibility of punishment.
It is there.
It is real.
It will occur.
If you understand that there's a possibility of
punishment.
Of you losing yourself or losing your loved
ones to it.
Then your primary goal must be that you
protect yourself.
And you protect the people that you love
from ever falling there.
See, if the equation was different.
If the equation was either you are rewarded
versus you just dissolve into infinity.
Like you just cease to exist altogether.
It's a different discussion altogether there.
Like it's a different discussion.
Yeah, you want to listen to me and
make it to the reward place straight.
If not, it was nice knowing you.
It's just nice.
Well, you're done.
But that's not the options here.
The option is either reward or it's وَالْحِجَارَةُ
عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَاتٌ This is the alternative.
So if this is the problem that you
truly love.
If you love your family members.
Then your primary goal is to protect them
from what the possibility of this is.
There's a possibility of it.
It can happen.
InshaAllah it doesn't happen to us.
Allahumma ameen.
InshaAllah we're not amongst these people.
But is it possible?
It absolutely is.
And if it is possible.
Then it would be insane of me.
To prioritize anything else.
Aside from making sure that I and the
ones I love avoid it.
That doesn't make any sense.
What else?
What other goal could there possibly?
What other goal could trump this in priority?
What other goal could actually find itself higher
on the priority list.
For me and my family.
Aside from this.
There's nothing else.
Even reward doesn't trump it.
Like even when you talk about Jannah.
Jannah doesn't come first.
No.
It doesn't.
If you have the option.
Like Jannah is important.
Obviously.
But it doesn't trump protecting yourself from the
fire.
Neutrality is one thing.
This is different.
The choice is not between reward and neutrality.
It's between reward and punishment.
So the priority has to be.
الضرر يزال.
That's the قاعدة تقية that we'll be explaining
in the upcoming course.
You have to avoid harm.
You have to make sure that you don't
get in harm.
And then if you can focus on reward.
Then that's a second priority.
But you have to make sure you're not.
You cannot prioritize reward over harm.
It's not.
That's not.
Like in medicine for example.
And I pull from whatever it is that
I do.
The fundamental law is what?
Anyone know?
Do no harm.
I can't offer you a medication that will
do more harm than good.
Even though it may do something good.
But if it does.
Which is why my specialty is a specialty.
The only reason that there's a specialty of
oncology.
Is because the drugs that we use cause
so much harm.
That's the only reason.
They cause so much harm.
That it requires a full specialty.
Years of study.
To figure out.
Whether I can give you this drug.
Where the benefit will actually outweigh the harm.
Like that's all this is.
Just making sure.
Because the number one priority is not to
make things worse.
Is not to put someone in harm's way.
This is a law for a simple discipline.
Of science and knowledge and practice in this
world.
It's a generic logical law that exists everywhere.
If you know that there's a possibility of
a punishment.
Of this status and this rigidity.
Then it makes no sense at all.
For your priority to be anything aside from
protecting yourself and your family.
Which is what taqwa is.
If you really think about it.
That's kind of what taqwa is.
Taqwa is just preventing harm.
Preventing harm in dunya and in akhira.
If you have the right mentality.
You end up making choices where you prevent
harm.
From afflicting yourself in this life.
And also in the hereafter.
You're not just thinking short term harm.
You're thinking long term harm.
Whether that long term is at the end
of your life.
When you're old.
Or whether it's in your grave.
You're trying to avoid harm.
When we build our families.
We have to have taqwa.
Taqwa regarding your family.
Is making sure that they don't end up
in jahannam.
That's it.
If you did everything else right.
But not that.
What's the point?
What's the point?
If you made sure they had the best
experience of life on this earth.
They got to go to all the Disneyland's
in the world.
And they went and they saw all of
the attractions in Europe.
In Africa.
In Middle Asia.
And they got to study in the best
schools.
And they had all the wealth in the
world.
And they had no trauma at all.
But they ended up in jahannam at the
end.
What's the point?
How is that justifiable?
How can you justify?
How can someone who loves these people actually
justify that?
Is that conversation a reasonable one to have
in jahannam?
What type of conversation can a father or
a mother have with their children?
Or a family can have with one another?
Where the end result is that one of
them or all of them or some of
them are in jahannam.
What's the point?
What are they going to say?
We had a good time.
What good time?
What are you talking about?
He says in the hadith in connection with
Ibn Majah in Al-Tabarani.
It is an authentic narration.
And also Imam Muslim has a wording for
it too.
يُعْتَى يَوْمَ الْقِيَامَةِ بِأَبْعَسِ أَهْلِ الْأَرْضِ On the
Day of Judgment, the most miserable soul that
ever lived is brought.
The most miserable soul.
It's not you by the way.
I know you think it's you.
It's not you.
You're not the most miserable soul.
People have lived through worse.
But the person who had the most miserable
life.
In every aspect.
Everything went wrong.
All the time.
All throughout his life.
Just misery.
Just one misfortune after the other.
Bad upbringing.
Bad parents.
No education.
No wealth.
Ongoing illness.
War.
Loss of loved ones.
Never catch a break.
Whatever.
Just complete misery.
فَيُغْمَسُوا فِي الْجَنَّةِ غَمْسَةً And then they are
dipped in Jannah for a moment.
فَيُقَالْ هَلْ رَأَيْتَ شَقَاءً قَطَّةً Have you ever
seen misery in your life?
فَيَقُولُوا مَا رَأَيْتُ شَقَاءً قَطَّةً I've never seen
misery in the entirety of my existence.
ثُمَّ يُعْتَى بِأَنْعَمِ أَهْلِ الْأَرْضِ And then the
most spoiled, golden shovel in the mouth.
A person has brought يوم القيامة.
A person who just everything went right.
It was just an easy ride all in
all.
Nothing, no difficulties.
It can happen where the difficulties that you're
running through are beyond first world country problems.
The latte didn't have the right amount of
foam.
Something stupid.
Something that doesn't even qualify as a pet
peeve or a bother.
But someone lived a life where almost everything
that they wanted kept on going right up
until the day they died.
يوم القيامة they're brought.
فَيُغْمَسُوا فِي النَّارِ غَمْسَةً And then they are
dipped in Jahannam for a moment.
فَيُقَالَ هَلْ رَأَيْتَ نَعِيمًا قَطَّةً Have you ever
seen a good day in your life?
فَيَقُولُوا مَا رَأَيْتُ نَعِيمًا قَطَّةً I've never seen
a good day in the entirety of my
life.
The experience of both Jannah and Nar erase
the emotional experience of anything that came before.
I'm going to break this down for you
so you understand what I'm talking about.
In life, you have emotional experiences that leave
you with different outcomes.
Very, very traumatic experiences can leave you with
PTSD, for example.
You can be left with severe anxiety and
depression.
It's an emotional problem where you can't regulate
your emotions properly.
You can't regulate your self-value.
You can't regulate your perspectives because of how
hard something was.
The opposite can occur.
You go through such great experiences that it
also leaves you with an inflated self-esteem
or inflated understanding of one's self or self
-value or even an understanding of the world
that is not appropriate.
You see things in a delusional manner that
are way better than they actually are.
So this can happen.
But no matter what type of emotional experiences
you went through in dunya, one experience in
either Jannah or Jahannam will erase all of
it.
It's not going to be there anymore.
Whatever loss someone experienced in this world, a
loss that is embedded so deeply in their
soul that no amount of medication or therapy
could remove, one dip in Jannah will remove
it.
It's not there anymore.
The person doesn't have these problems.
And vice versa, no matter how fulfilled, no
matter how arrogant, no matter how confident, no
matter how happy someone was, it takes one
dip into Jahannam for all of that to
be gone.
For you to lose all of it.
That stability is completely removed.
And that's what Jannah and Jahannam really represent
for us.
At a certain level.
There are obviously many other levels to both
of them.
But at a certain level, it's an experience
that will basically erase the quality of the
experiences that happened before.
So in Duniya, I'm trying to help you
with the rationale here.
In Duniya, if you're having great experiences, it's
not great experiences that don't help you grow,
that don't teach you anything, that have no
ajr at the end of them.
They're just great experiences.
And they're not leisure that is helping you
unwind.
Obviously, there are things that are helpful here
that you need as a person.
But you're just going through experiences that are
just joyful, just for the sake of just
ongoing joy and leisure and fun and partying.
It's not helpful because Jannah is going to
erase that too.
Jannah is going to be so much better
that none of that is going to be
stuck with you.
You're not going to remember any of it.
Then I sit down and reminisce on Duniya
in Jannah because Duniya was great.
It wasn't.
It isn't.
With comparison, with one dip, that was a
waste of time, wasn't it?
The whole thing was a waste of time.
It meant nothing at all.
That's what Jannah looks like.
What's the point of stacking all of these
experiences that are solely or exclusively designed just
to bring joy?
They're not offering you some stress relief from
a difficult time.
It's not something that you're growing from or
learning from.
And all these things are important.
You need your time.
You need to take a vacation every once
in a while so that you can detox
and think and reflect.
That's totally understandable.
I'm not arguing against that.
I'm talking about just stacking fun.
It's not helpful because Jannah is way better.
You're going to forget about all this anyways.
That's if you're lucky enough to make it
that way.
And if you're not, and you make it
the other way, then these experiences aren't going
to be remembered.
They're going to offer you no solace at
all.
No consolation at all.
Nothing.
The fact that that entity exists, an entity
that when you experience it, it erases all
of the good, all of the good that
happened before.
That has to be a priority.
I can't go there.
I can't let a loved one go there
either.
Because I'm building all these great memories with
them.
It's for nothing because once they're gone there,
it's all going to be gone.
They're not going to remember any of it.
It's not going to justify.
They're not going to say, well, no, no.
If you truly loved me, you would have
made sure I wasn't here.
If you truly loved me, you would have
made sure that I didn't make it here.
And when you think of that, you understand
why the Prophet ﷺ was the way he
was with the people around him.
Why he mourned the mushrikeen when they died.
It's always hard to understand when you don't
think about this.
When you do, you realize or you remember
that the Prophet ﷺ in the Badr and
Uhud, he was fighting his own people.
Humanity is our family for sure.
But the Prophet ﷺ for Quraysh, that was
his direct family.
That was the tribe he came from.
He didn't want to fight them.
He didn't want to actually draw a sword
on them.
He didn't want this to happen at all.
He tried to avoid it to the best
of his ability for as long as possible.
But they refused.
And this is how you understand that moment
after Badr where he stood ﷺ looking at
Abu Jahl and Abu al-Bukhtari ibn Hisham.
...
And he starts talking to them.
Why did you do this?
Did you go find what I told you
to be the truth or not?
Could you have not?
And Umar al-Khattab and the Sahaba are
saying, Ya Rasool Allah, they're dead.
Maybe this was a long day for you,
but they're dead, Ya Rasool Allah.
...
You don't hear me better than they do.
They hear me just as good, just as
well.
Just as you hear me, they hear me.
But why is he doing this?
Because he's upset.
Why?
Why did this have to be the outcome?
This didn't have to happen.
This didn't have to happen.
I never wanted this to happen.
I never wanted to see any of you
under the ground as a mushrik.
This was his mentality.
That's why the bloodshed during his life is
very, very low.
It's very, very low the number of people
that died in all of the battles that
he was involved in.
It doesn't go over 300 people in all
the battles.
Very, very few people would pass away.
Because what's the point?
Once they're dead and they've gone to Jahannam,
it's a loss for everyone.
Everyone lost.
Jannah is big enough for everybody, and why
did you have to go there?
Why did you have to be that way?
Why did this have to be the outcome?
It didn't have to be.
And that's on a bigger scale, right?
A larger scale.
On a scale of a family, this is
the advice you're given.
...
Protect yourselves and your families from this fire.
Protect yourselves from just punishment.
Because if you end up there, nothing that
you ever did in your life will justify
that.
Nothing will ever make up for that.
Ever.
There's no reason, there's absolutely no reason, why
this would be the outcome.
If you truly love your family, and you
care for them, you care for yourself, then
you make sure, your priority is to make
sure they don't go there.
So you plan accordingly.
And you behave accordingly.
You start behaving that way.
Now, the problem with what I'm explaining to
you, and this is as a side note,
so they can move on after it, is
that because people listen to this and they
feel it, they're like, yes, yes, I want
to make sure that my family doesn't go
there, they become rigid.
And they become aggressive.
And they become difficult.
Thinking that if they do that with their
families, then this will protect them.
Forgetting the basics of how human behavior functions.
That just because you force someone to do
something, or you're strict with them, doesn't mean
that you're actually providing them with the tools
and the skill sets that are going to
allow them to protect themselves from the hellfire
and their children later after you move on.
It's not about you forcing people to put
up a certain front during your time in
front of you.
If that's what you're looking for, then you're
looking for the wrong thing.
You're looking for a show.
You're not looking for the essence.
The essence is that these individuals that you
love live a life of genuine obedience and
love for Allah subhanahu wa ta'ala that
qualifies them to go to Jannah.
And an understanding that they will have from
doing that will allow them to protect their
families after them, and then their families after
them.
For you to force behavior on someone young,
so that it looks good in front of
others, is not, قُوْ أَنفُسَكُمْ وَأَهْلِكُمْ نَارًا It's
you making sure that you feel good about
yourself.
And it allows your conscience to be less
of a problem for you.
But it's not actually fixing the problem.
And he uses the word قُوْ He used
the word to protect and prevent.
You have to prevent this.
You have to think, what would possibly allow
my family to end up in Jahannam?
What could take them in that direction?
And you start analyzing that in your mind.
What is going to cause them to end
up going in the wrong direction?
What could cause that?
And you start figuring out what it would
be.
And you start preventing it from happening.
Most fathers and most mothers, they start intervening
with their children well after the child has
already been engaged in a problem for a
long time.
Like most parents who come to talk to
me about their high school student, son or
daughter.
This kid has been lost for a very
long time.
It's been a couple of years at least,
that this person has almost no interest in
Islam.
And you just noticed it now.
Because the front fell.
Because this person is no longer interested in
the front.
The kid gave you the front that you
needed.
Wore the mask that you wanted.
But then after a while, it gets tired.
People get tired.
People get sloppy, honestly.
Not only do they get tired of wearing
a mask, they get sloppy and then they
forget to wear the mask one day.
And then you actually see for what it
is, and you're like, what the heck is
happening here?
And you want to fix it, but it's
too late?
You didn't do Qoo.
You didn't do the Taqwa, preventativeness.
You didn't prevent something from happening.
You're coming to try and fix it after
it already happened.
That's not the Qur'anic teaching.
The Qur'anic teaching is you prevent it
from happening.
I'm going to tell you a known Syrian
proverb, that I don't even believe, but I
think if you listen to it, you understand
how they looked at this.
A man, I don't believe this is actually
true, but I just think it's symbolic, and
you may take something from it when I
say it.
That a young man came to his Shaykh,
with his one day old baby.
And he said, Ya Shaykh, I want you
to protect this child from the hellfire, and
I want to raise him from day one.
He told him, you're late, you should have
come to me before you chose his mother.
This is what he told him.
This is a very known Syrian proverb.
I don't even know if this is true,
I don't necessarily even care.
But I want you to understand the idea.
That Islamically, you're thinking preventatively, as early as
possible.
So when you're single, now, even before you
think, how will I protect myself and my
family from the hellfire?
What is that going to require of me?
What type of person do I need to
be?
What type of husband do I need to
be?
What type of father do I need to
be?
What type of Muslim do I need to
be?
What type of professional?
What type of knowledge seeker do I need
to be?
So that I can protect myself and my
family from this hellfire.
And if you're thinking that way, you'll do
well.
At the end, you can't force people.
You can't force people.
As the lesson of next week will explain
in Surah Al-Tahrim.
You can't force sometimes.
It will go the opposite direction.
You have no control over it.
It is what it is.
But you have to have the right mentality.
This feeds indirectly with what we talked about
in the story with the Prophet, peace be
upon him, where, عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ
Where he told Hafsah and Aisha a part
of what he knew.
The part of don't, when I tell you
it's a secret, don't spread it.
But he didn't tell them that he knew
about their conspiracy.
And their plotting.
He didn't say that.
Why?
Because the Prophet, peace be upon him, what
is his goal?
His goal is to protect himself and his
loved ones, his wives, from Jahannam.
So what purpose does telling them how wrong
they were serve in achieving that goal?
What purpose does pointing out to someone how
wrong they were and how right you were
serve in achieving that goal?
Absolutely nothing.
If you continuously seek out being right and
pointing out the other person being wrong, then
you will eventually end up living with a
defeated person.
And if you're living with a defeated person,
then your family is by default weaker.
They are weaker, and your children are weaker,
and your union is weaker.
And you guys have more of a chance
of ending up in the wrong place.
Being right and pointing out being wrong is
one of the most overrated things in the
world, and in life in general.
It almost means nothing.
It's not helpful.
It doesn't do anything.
It does fulfill a very selfish need of
the nafs.
Oh, don't get me wrong, it's delicious.
It is absolutely, it's better than, it's the
best dish on any menu.
By far.
No matter how hungry you are, there is
nothing that tastes better than I told you
so.
I've held on to I told you so
for 15 years of my life.
I held on to it.
Knowing that a point, a moment will come
where I'll be able to tell this person
I told you!
And it tastes amazing.
Wallahi, it's the best feeling ever.
It serves no purpose.
It is not helpful for anyone at all.
It defeats people.
And it makes them weaker, and it makes
the whole point of doing this.
There are other ways for you to educate,
and teach, and encourage, and guide, and get
closer to Allah aside from this.
This is just a selfish, self-serving aspect
of being alive.
Try not to do it very often.
Or at all, if possible.
But that is the command of this.
In the middle of the surah, talking about
families, yep, this is the one you need
to know.
Your job, as a wife, as a mother,
as a father, as a husband, as a
son, as a sibling, as a daughter, your
job is to make sure that you and
your family don't end up there.
Go.
Run with that.
How?
Figure it out.
I don't know.
You'll figure it out.
Just prevent this from happening.
Prevent this outcome.
This is a bad outcome.
Nothing ever justifies this outcome.
Make sure that none of you go there.
Figure out how you're going to do it.
Learn and take experience.
I don't know.
Whatever is needed to make sure that that's
not the outcome.
And that's really what's missing, I think, in
families, where we stop focusing on that piece.
The focus shifts over time.
Especially if people are fighting a lot.
It shifts over time that this is no
longer the goal anymore.
Our goal is that we protect ourselves and
each other.
We're families.
We protect each other from Jahannam.
We make sure that that's not the direction
that we're going.
If you have that mentality, I can tell
you, as a husband, as a mother, as
a wife, as a father, as a mother,
you will always land on your feet within
the problems that you experience within your household.
You'll always find a way to fix problems
and deal with them appropriately when that's your
mentality.
When that's not your mentality, you'll lose sight
of your goal and that's where people start
focusing on nitty-gritty stuff.
Because they lost the bigger picture.
The bigger picture here is these are my
loved ones.
We have to make sure that we don't
go there.
And that we find ourselves in the right
destination.
And if you do that, if you are
able, you were able to make sure that
you, your spouse, and your children made it
to Jannah, then that is the biggest victory
of the entirety of your existence.
Then you achieve something beautiful by making sure
that they made it to where they needed
to go.
So that's the ayah number 6 that we
started reading, that we read a few weeks
ago.
We'll start with number 7.
Today we'll do 7 and 8 inshaAllah ta
'ala and maybe even 9 and then we'll
recite the last piece of the surah next
week inshaAllah ta'ala.
أعوذ بالله من الشيطان الرجيم بسم
الله الرحمن الرحيم يَا أَيُّهَا
الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمِ إِنَّمَا
تُجَزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ So we'll just
read this first and I'll explain it because
the ayah after is very long.
So let me just talk about this.
So you're going to find in this ayah
in this surah four nida'ats meaning four
callings in a row.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَعْتَذِرُوا الْيَوْمِ All
four in a row.
The first one calling the believers and we
went over that one.
The second one calls upon the disbelievers or
those who aren't adhering to what's being explained
here or those on the other side which
is very rare in the Qur'an.
It happens but it's not very common.
If you were to go through the Qur
'an you don't find that Allah subhanahu wa
ta'ala often will call upon the disbelievers
especially when the Qur'an is not addressing
them.
The Qur'an is addressing the believer.
So why would the Qur'an call upon
the disbeliever or Ahlul Kitab when they don't
really read it?
It's more for us to reflect on.
Remember that the Qur'an is not addressing
the disbeliever.
He's a disbeliever.
He doesn't read the Qur'an.
How is he going to ever receive this
piece of information when he doesn't read the
Qur'an nor believe in what's being said?
So the Qur'an doesn't address النصارى واليهود
والكفار والمشركين It doesn't address people that don't
believe in the Qur'an.
So when the Qur'an calls upon them
it's usually something for us to reflect upon
in our own selves.
Something that we all have in common or
something that will affect us as well if
we are not careful as Muslims.
This is a very helpful piece of thought
if you hold on to it.
When you read the Qur'an you can
always take it whenever you see the Qur
'an talking to a different group just remember
this.
That the Qur'an when it does that
when Allah subhanahu wa ta'ala speaks to
those who aren't reading this to begin with
usually there's something there that's in common between
you and them.
Like something for you to be aware of.
Or a piece of information that you have
to share with them but before you share
it with them you're going to share it
with yourself because there's something there's a commonality
here that you carry with them or like
them.
So يَا أَيُّهَا الَّذِينَ كَفَرُوا O those who
disbelieve لا تَعْتَذِرُوا اليَوْم This is the bottom
line for someone who made it in the
wrong direction.
Someone who's going to go to جَهَنَّمُ الْيَوْدِ
وَلَا they're in their families what is said
to them is لا تَعْتَذِرُوا Don't offer your
excuses or your apologies today.
Don't repent today.
تذار has multiple meanings in Arabic and here
all three would work.
لا تَعْتَذِرُوا اليَوْم Don't offer your apologies or
your regrets or your repentance إِنَّمَا إِكْسُلُوسِفْلِي تُجَزَوْنَ
مَا كُنْتُمْ تَعْمَلُونَ You will be compensated.
الجزاء is compensation really it's not really reward.
It could be punishment too.
جزاء وفاق is punishment actually in the context
of that verse.
So الجزاء is compensation.
You're going to be compensated for what you
did in whatever way Allah سبحانه وتعالى sees
fit for you to be compensated.
So exclusively you'll be compensated on the Day
of Judgment for whatever it is that you
did.
ما كنتم تعملون Whatever deeds that you performed.
What he's telling us here سبحانه وتعالى is
that once you end up when someone ends
up بِعِيَدُوا بِالْيَوْمِ الْقِيَامَةِ on the wrong side
of things.
Going in the wrong direction.
They will come and they will offer many
excuses.
Many apologies.
Many regrets.
They will come with all of that.
They will feel that there's a million reasons
for this not to have happened and it
happened anyways and they will feel very bad.
And they will regret it to their core.
To their core they will regret that this
happened on the Day of Judgment.
Full regret.
And this is important because we're talking about
توبة in a moment in the verse that
comes later.
They will fully regret it يوم القيامة but
they'll be told don't do that now.
Today.
There's a context.
اليوم.
Don't do it today.
This had to happen before today.
This needed to happen before today.
It would have been very valuable.
It would have served you.
It would have taken you far.
But today?
Don't do it.
Don't waste your time.
Don't waste your time.
No one's listening anymore.
The ongoing recording of your deeds and of
your words and of your thoughts and of
your feelings and of what you were it
stopped.
It's not being recorded.
It doesn't mean anything anymore.
It's not on the scoreboard.
The game's over.
It doesn't matter how many times you take
the ball and kick it into the net.
It's not going to add anything to the
scoreboard.
It's done.
Whatever the result is, the result is.
And يوم القيامة they're going to come and
they're going to have that regret and they're
going to apologize and they'll be told don't
apologize today.
All this is إنما is for exclusivity.
All this whole story is is just compensation
for what you did.
You make choices in دنيا and then we
compensate you for them يوم القيامة as the
Prophet عليه الصلاة والسلام says يقول الله في
الحديث القدسي المشهور في الصحيح يا عبادي after
a long حديث of Allah سبحانه وتعالى explaining
to us the حرمة of ظلم and the
importance of توبة and it's a very long
حديث in Bukhari and Muslim that I'm not
going to share the whole deal.
At the end of it قال يا عبادي
إنما هي أعمالكم أحصيها لكم ثم أوفيكم إياها
يوم القيامة فمن وجد خيرا فليحمدني ومن وجد
غير ذلك فلا يلومن إلا نفسه Allah سبحانه
وتعالى says at the end of this long
حديث Oh human beings all this is is
just your deeds I collect them and count
them for you and then I compensate you
for what they were on the day of
judgment those of you who found something good
may they continue to praise me and those
who found something that was not good then
they have no one to blame but themselves
they have no one to blame but themselves
that's all the story is the story is
very simple you and I are making choices
these choices are being documented they will be
collected يوم القيامة they will be counted and
then they will be compensated and whether they
are good or bad it will be added
up and then if you find that's it
it's just here let's see what you did
it's really not that emotional I'm not sure
if you're noticing this the verse is these
two verses really removed any sense of emotionality
from what's being said why?
because families are very emotional there's a lot
of love in families you love your spouse
you love your children you love your offspring
they love you this love is almost unparalleled
there's no love that's similar to the love
of a mother to her children or a
child to his parents it's just a very
very special thing that never dies off it
just continues forever so it's a very emotional
thing family the loss of family so the
verses spoke about the topic of yawm al
qiyam in a very emotionless manner saying look
there are mala'ika that are sitting at
the gates they are ghaleed they are shadeed
no emotion no emotion they don't have they
don't care you love I love him she
loves me they're crying they don't care they're
ghaleed and shadeed ghaleed is someone who lacks
emotion wallahi that's the meaning for it in
Arabic someone who is ghaleed is someone that
no matter how much you try and touch
into their compassion and empathy there's nothing they're
just they're just very they're just very difficult
and the verses are saying la yasoon allah
they never disobey they do what they're told
they will see families in tears and in
pain families that are crying people that are
losing their loved ones they don't care they're
ghaleed and they're shadeed and they just do
what they're told and this person going to
jahannam it's your problem you should have protected
them that's your problem it's on you why
is this person here why are you here
why don't you protect yourself it's not my
problem it's not my business I've told to
throw you you're going to go in and
the day of judgement same thing all those
who disbelieve you're going to come back imagine
the apologies someone trying to someone trying to
save a loved one from jahannam or save
themselves imagine the emotion in those apologies don't
apologize it's too late right now it's very
simple it's extremely technical what you did you
get paid for it done you get compensated
for what you did that's it don't waste
your time don't waste the tears it doesn't
matter that's your job that emotion that you
had it should have presented itself in dunya
that emotion that you had that love that
you had should have presented itself in a
form of doing whatever you needed to do
to protect yourself and protect your loved one
from jahannam that's how it should have come
forward it didn't I'm sorry today it doesn't
matter we know that in life anyways don't
we like if you fail an exam where
you go cry to the professor does he
change the mark maybe in school when you
were younger you had a soft hearted teacher
who actually didn't do you a favour when
he gave you a better mark after you
failed no it didn't do you a favour
because it taught you that oh I can
actually change the outcome of something after it's
already been established rightfully and justly we know
in life that once you reap what you
sow and if you didn't do a good
job and the outcome is not then you
have to live with it you have to
live with these consequences they're not nice but
your consequence is what you did if you
are led in your life and this is
a peeve of mine that I'm not going
to talk about right now too much because
it will take away from the meaning of
the surah but I have a problem with
how a lot of our youth are growing
up they are being a little bit in
my opinion protected from consequences Baba is always
there to come and bail them out of
something you don't do your son a favour
when that happens by the way when they
fall into a problem and they're in trouble
you come and bail them out you're not
helping them you're actually teaching them subconsciously a
very bad lesson that yeah there is a
possibility there isn't there isn't in life you
will always have to you always have to
own your actions you have to live up
to your consequences always this is like the
fundamental law of being alive and it's going
to really bite you yawm al qiyamah if
the person didn't understand it because yawm al
qiyamah it doesn't matter like you would think
I want you to imagine the amount of
emotion that exists on the day of judgement
just think about that the amount of emotions
that are that are flying on the day
of judgement you know the verses are very
very plain very bland innama tujzoona ma kundum
save the apologies today is just whatever you
did compensation but I have a specific situation
no just save it I don't care no
one is listening it doesn't matter that piece
in my opinion hurts but that's why these
verses are so strict they're telling you now
the emotion that you have think of it
think of the emotion wa la yadu billahi
may Allah protect all of our families see
I mean but think of it think of
the moment think of seeing something like that
it's very hard by the way if you
do it you will be in tears I
promise you I promise you when we learn
this ayat and we were asked to do
this I could you will 100% go
home and do this at home I don't
want people sobbing in the masjid do it
at home go home and think and think
about the moment in yawmul qiyamah and if
you have a loved one if you have
a child for example a 3 year old
or 4 year old or 2 year old
someone that you really love and think of
the judgment of that moment you will be
in tears for sure you will generate emotion
in dunya before that happens use this emotion
that you feel right now to make sure
you protect them from that ever happening by
doing all that you can doing everything within
your power to make sure that they learn
what is right and what is wrong and
that they have the tools so that they
can they can help you make it to
a higher status in jannah and they can
take and they can protect their families later
and they can teach their kids to protect
their families and on and on and on
that is what you need to do or
else those who don't do that don't come
with apologies today save it we are not
listening alright let's do ayah number 8 this
is a beautiful ayah and inshallah you will
find it very helpful يَا أَيُّهَا الَّذِينَ آمَنُوا
تُوبُوا إِلَى اللَّهِ تُوبُوا
إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ
رَبُّكُمْ أَن يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ so
watch out for the fatha on the ra
يُكَفِّرَ because now the upcoming verb will also
have a fatha so it's important to pay
attention وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ
تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ
النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ so
whenever before the name of Allah subhanahu wa
ta'ala has a kasra before it the
name of Allah becomes raqiq so يَوْمَ لَا
يُخْزِي اللَّهُ so it's not يُخْزِي اللَّهُ no
it's يُخْزِي اللَّهُ and that's just because of
the haraka that exists before the name of
Allah so the name of Allah here the
haraka before it is the kasra and the
zay that comes before it so يُخْزِي is
a kasra so it becomes يُخْزِي اللَّهُ it
becomes a light pronunciation of the name of
Allah نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ
رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ يَا
أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُضْ عَلَيْهِمْ
وَمَأْوَاهُمْ جَهَنَّمُ وَبِأْسَ الْمَصِيدِ so he says subhanAllah
in the third verse where he calls يَا
أَيُّهَا الَّذِينَ آمَنُوا again back to the believers
after kind of having that quick segue of
what the outcome would look like but people
will come the disbelievers will come with regrets
but that regret will add up to nothing
and amount to nothing and will be of
no value to them so how do we
get this done يَا أَيُّهَا الَّذِينَ آمَنُوا all
those who believe تُوبُوا إِلَى اللَّهِ the way
to do this if you want to protect
yourself and protect your family from the hellfire
and make sure on that day you're not
coming with empty apologies and regrets that don't
go anywhere then do it now the regret
that the person is going to have يَوْمَ
الْقِيَامَةِ where they come and say they come
and offer their اِعْتِذَار where they come and
apologize and they're told لا تَعْتَذِوا don't apologize
that same regret that the people come with
on the day of judgment just bring it
in dunya which is what تُوبُوا إِلَى اللَّهِ
means you see تَوْبَة or repentance when you
repent to Allah سُبْحَانَهُ وَ تَعَالَى and the
linguistics here are quite interesting but I'll spare
you from them just to get to the
point inshallah because the usage of إِلَى اللَّهِ
is actually very important from a linguistic perspective
but to make sure you understand تَوْبَة تَوْبَة
is the act of repentance is when you
what are the elements of تَوْبَة right so
if we get rid of when you harm
someone you have to pay them back or
you have to give them back what you
took because that obviously is a no brainer
it's going to happen anyways you have to
figure it out if you harm someone go
figure that out go do what you need
to do to make it up to them
but aside from that when you perform تَوْبَة
you need three elements you need the element
of not doing the sin as it happens
and that's another no brainer for me because
who repents as they commit the sin that's
dumb so at the moment of repentance you're
not committing the sin so really what repentance
it comes down to are two things the
regret of what happened before and the plan
for it not to happen again that's that's
what تَوْبَة is and what this verse is
saying is in order for you to protect
yourself and your family on the day of
judgment then you're going to need the regret
that comes on that day to exist prior
and then the plan to prevent the hellfire
to exist with it because تَوْبَة is both
الندم على المعصية والعزم على تركها it's for
you to regret it and then for you
to have the proper intention we use the
word intention I use the word plan because
it's actually more accurate because we loosely use
the word intention these days we loosely use
it the way I know you're not coming
is when you say Inshallah I know you're
not coming for sure are you coming Inshallah
yes okay he's not coming he's not coming
you use it too loosely we don't respect
like the concept of having an intention for
something intention for something means that you are
going to do everything within your ability to
make sure that this actually happens that's what
intention means or else it's a wish a
wish that's for fairy tales and that's for
something different for life when you have an
intention that means you're going to make sure
this occurs you have put in the plan
you have started you have initiated the movement
towards this goal with all your might if
that's not what you're doing then you just
you just have a wish a hope or
a hope these are nice words they're very
cute very light they're bubbly enjoy they don't
mean anything they don't actually add up to
anything Islamically so repent to Allah subhanahu wa
ta'ala means that you're going to end
up having two things you're going to regret
the actual sin that you performed and you're
going to have a plan to make sure
it doesn't happen again one of the biggest
problems with tawbah is that there's no plan
so I repent to Allah subhanahu wa ta
'ala astaghfirullah ya rab I will never do
this dhamb again alright what is your plan?
what do you mean?
like how are you going to not do
it again?
I won't do it again like how?
what do you mean how?
what are you changing?
like what are you going to do differently
in your life?
what environmental or personal changes are you going
to apply to make sure it doesn't happen
again?
none?
if I were a betting man I'd put
all my money on the fact they're going
to do it again I would bet all
of my money they're going to do it
again and very soon by the way too
because there's no changes where's the plan?
what did you do?
what adjustments did you bring in?
this is a big problem in understanding tawbah
where we're not willing to actually tawbah requires
a plan like you have to have something
you have to have sat down and analyzed
a little bit of why this sin is
occurring why this mistake is happening you have
to perform tawbah why is this occurring?
why is this going on?
what are the elements that are playing into
it?
what are the mistakes that are being made?
when is it happening?
who is doing it?
in whom's presence am I?
when this is happening?
what times of the day or the week?
if you analyze these things you find out
we're very simple creatures by the way we're
not very complex you'll figure it out the
pattern will be very clear it's fulan whenever
I hang out with fulan I end up
doing this or fulan or whenever I'm at
whenever I do this during the day or
I stay up all night or whatever it
is you'll find a pattern if you have
no intention of changing that then your tawbah
is not ghaniful and that's not even talking
about the regret piece how do you regret
something you don't believe was wrong in the
first place?
try and do that go ahead try and
regret something you didn't think was wrong if
you don't believe that what you did was
wrong then you can never regret it and
without regret it's not a tawbah it's not
really a tawbah you can stop doing something
anyone can stop doing something you can stop
doing something for a lot of reasons because
you don't have enough money to do it
anymore you can't there are people who don't
gamble not because they regret it and think
it's wrong it's because they don't have any
more money they're in so much debt that
if they ever gamble they'll be thrown into
jail so they don't do it anymore someone
doesn't perform haram with the opposite gender because
they're too old they're too tired and then
none of their nothing works anymore so there's
no point it's not tawbah tawbah is different
tawbah means that you identify you acknowledge that
that was in disobedience of the almighty and
I should have never done it and there's
nothing that justifies it and I had no
good reason for doing it and I am
at fault for doing it and shame on
me for doing it and I feel bad
about it and I will never do it
again that's what tawbah is that those feelings
but those feelings can't exist if you don't
actually acknowledge that this was a sin if
somehow deep down inside you're like it's not
that big a deal it's not a good
thing but it's no big deal there's other
people doing worse stuff I'm probably not going
to be held accountable for this and I
have my reasons Allah sees me He'll give
me an exception I have all these other
things going on I needed to blow off
some steam you know the garbage that we
shovel into our minds and our souls to
convince ourselves that something is okay if that's
the case then you'll never regret how do
you regret I've seen people who claim tawbahs
and they talk about they stop doing this
sin but when they're like oh but those
were the days oh well great I don't
do it anymore but that was that's not
tawbah there's no tawbah there if you look
back at the time that you performed this
sin you're like that was living life I
stopped doing it now I'm boring and useless
because Islam told me I can't do it
anymore that's not tawbah you just stopped doing
it it doesn't help it's not going to
fix the problem really in yawm al qiyamah
you're not going to get the ajr for
doing this because you didn't actually fulfill the
criteria for what tawbah is tawbah requires a
proper understanding of what actually happened an acknowledgement
of how wrong it was and then a
plan for it not to happen again even
if and then it still will happen again
but at least you fulfilled the criteria and
that's ok it'll happen again what'll happen at
that point you'll revise again do I fully
regret this and you'll analyze yourself again and
then you'll look at your plan and you'll
say well I failed in this part of
the plan so I'll change add something to
my plan that's new so you'll improve your
plan and next time when you fall into
the sin it'll be later it'll be it'll
take more time because you have more protections
now you're more aware it'll happen again then
you'll analyze again that's what tawbah does tawbah
allows you to prevent this from happening because
you're you're aware of why you did it
you're aware of what you did and then
you're planning for it not to happen anything
else is just is game you're just saying
something you don't mean it you don't have
any understanding of it it doesn't how do
I know this because we didn't read what's
the word that comes after it he says
tawbah to Allah tawbah to what repent to
Allah a repentance that is nasuh nasuh comes
from the word nasuh which is offering advice
right offering advice again a really a really
bad translation for a word but nasuh is
something we use it to offer advice but
really is to influence that's really what nasuh
is it's influence and I I do a
long linguistic study on this in my hadith
course in some degree of depth because nasuh
is not just advising it's really influencing that's
really kind of the core meaning here so
means a repentance that is influential it's a
repentance that will not only help you stop
the sin that you are repenting from but
will help you stop other sins as well
you see when you truly repent from something
you end up cleaning out majority of the
garbage that you have on the inside one
good repentance will get rid of 80%
of your sin 80% of just one
if you repent properly from one sin properly
you will get rid of 80% of
your problems because when you repent properly you
have to do two things you have to
regret regretting requires you to revise and analyze
your understandings your comprehensions the way you see
things what you really believe when you do
that you'll find out a lot of problems
you'll find that I don't like I I
say that I believe in Allah but not
really I say that I believe in Al
-Akhirah but not really I say that I
think this is Haram but not really so
you have to revise all of that and
fix it and when you do that that's
going to help you in every aspect of
life and then when you plan not to
fall into sin you'll find well what caused
me to do the sin all of these
bad habits these bad habits are not just
influencing this sin these bad habits are influencing
all the other sins so when you fix
them you end up just it's one good
repentance it will get rid of the majority
of your sin you'll be stuck with a
couple of crumbs here and there you'll clean
them up on your own no problem one
good repentance and that's why this ayah is
so beautiful in the Quran he's telling you
how to do it because he gave you
this extremely scary warning protect yourselves and your
loved ones from a fire that is absolutely
ruthless that's what he told us and a
day that is absolutely ruthless where there is
no there is no care about your emotion
and what you thought and how you feel
about people you will be thrown in just
based on the merit of what you did
no one cares how you feel about your
family on that day a very very heavy
warning for us honestly it's very difficult when
you think about it it'll take you to
tears but he never leaves you subhanahu wa
ta'ala without like something to do like
he won't tell you protect and then go
go figure it out no start repenting the
only door that never closes is Bab al
-Tawbah every door opens and closes the door
of provision of rizq one day you get
a lot one day you get none one
day you get little it's a door that
opens and closes Al-Wahhab sometimes he gives
Yahya Bakr and sometimes he does not every
single door will open and close except the
door of Tawbah in the hadith of the
Prophet a.s. that Allah subhanahu wa ta
'ala tells us with the Prophet a.s.
that Allah subhanahu wa ta'ala is telling
us the order of creation the hadith is
in Imam Ahmad so he talks about khalaqallahu
ya'ni al-ma'a wa khalaqa al-'arsha
wa khalaqa al-sama'a and then in
the hadith he said wa khalaqa baab Tawbah
qabla khalqi al-insani bi khamsina alfa sana
and he created the door of Tawbah of
repentance before he created the human being by
50,000 years the door was created before
you were and then it was opened wa
la yughlaqo hadha al-baab hatta tuhashrija al
-nafs or ruh or hatta tatlo'a al
-shamsu min maghribiha and this door will continue
to stay open until your soul your spirit
reaches your throat meaning it's been removed from
your body and all that's left is whatever's
left just in your head just before you
die if it's literally just before you die
Allah subhanahu wa ta'ala says no just
a little bit before that's too easy obviously
just before you die you have nothing left
you have nothing left to lose if nothing
left to lose might as well might as
well no no don't do that that's what
Fir'aun did Fir'aun continued and then
he just before he died amantu annahu la
ilaha illa lazee amalat bihi banu israeel now
what are you doing now after you've drank
half of the sea your lungs are filled
with salt water and you're doomed you're going
to die now aal aan wa qad aasayta
qablo wa kunta minal mufsideen fal yawmanunajeeka bi
badanik no no no today we'll bring out
your body for you to become an ayah
for everyone for everyone to watch and see
or when the sun comes from the west
once the sun comes out from the west
khalas the door of tawbah is closed aside
from that whatever you go back to him
he accepts you subhanahu wa ta'ala anytime
right now you are sitting here no one
sees it no one knows it no one
even senses it you will perform tawbah to
Allah subhanahu wa ta'ala and he will
accept it from you and this is something
that you always know he will accept from
you but it's about you it's on you
to continue you know he'll accept your tawbah
it's on you to actually stick to it
but he will never send you back he
will never send you back subhanahu wa ta
'ala he always wants you to perform tawbah
they talk about the Prophet alayhi salatu wasalam
they say inna rasoolallahi salallahu alayhi wasalam kana
yatoobu ilallahi wa yastaghfiruhu fil yawmin mi'ata
marra the Prophet alayhi salatu wasalam in one
day would perform istaghfar and tawbah a hundred
times what does he what does he possibly
have to be be repenting from alayhi salatu
wasalam like tell me what exactly I've always
thought but what is it that he's repenting
from what does he do if he's doing
this alayhi salatu wasalam then what what the
heck am I doing I'll end with this
well actually I can't it's too long so
we'll stop with that inshallah ta'ala next
week I'll continue we haven't finished really talking
about tawbah we'll continue the explanation all I
thought I had in the ten minutes subhanallah
that was 9.20 it's getting so much
quicker so quickly so we'll continue to explain
ayah number 8 and 9 and then I'll
actually I'll conclude the surah next week with
the three stories that the surah has and
we'll move on inshallah after that to the
juzah after I hope that was a benefit
to you subhanallah alayhi wa sallam la ilaha
illa anta astaghfiru watubu ilayh wa salallahu alayhi
wasalam wa baraka ala nabiyyina wa habibina muhammad
wa ala alihi wa sahbihina