Adnan Rajeh – Sunday Tafseer- 67 Part 6 Surat Al-Mulk
AI: Summary ©
The importance of understanding the Moore's Law and the laws of existence is emphasized, emphasizing the need to be mindful of one's actions and not give up on promises. The speakers stress the importance of learning from people with different backgrounds and experiences to gain guidance and knowledge. The history of the Prophet's teachings is recapped, emphasizing the need for everyone to accept and let know about their flaws to avoid unnecessary punishment and fixing mistakes and letting others know about their flaws to avoid punishment.
AI: Summary ©
Today, inshallah ta'ala, we will attempt to
conclude or complete the tafsir or explanation of
surah al-mulk and we have arrived at
ayah number 22.
There's maybe 8 or 9 more verses yet
left of it.
And the ayah that I stopped at last
week is probably the central verse within the
surah and it explains what the purpose of
knowledge actually is.
Surah al-mulk is offering us or explaining
to us what we need to know.
As Muslims, what it is that we need
to know.
The requirement of information, of knowledge that we
have to have and carry with us if
we're going to be able to practice Islam
appropriately and also spread it appropriately.
And of course, surah al-mulk does not
talk about fiqh and issues of jurisprudence because
these are topics or issues that come secondarily.
They're secondary issues in the deen.
Primarily, it's the theology.
It's understanding Allah subhanahu wa ta'ala and
knowing your purpose and why you're here and
what is it that you're here to do
and how life will be conducted and what
will it look like after death and what
accountability is going to be based on.
These are the pieces of information that unite
us as an ummah, by the way.
We're united as Muslims through these pieces of
information, through these comprehensions, understandings of who Allah
subhanahu wa ta'ala is.
We may differ on aspects of jurisprudence, of
fiqh practices, variations of how we perform acts
of worship and that's fine.
It's never been a problem.
Islam has always been wide enough and open
enough and large enough and comprehensive enough to
carry these different ways of doing things.
But what unites us unequivocally is understanding our
basic theology, which is what surah al-mulk
talks about.
Surah al-mulk does not go into any
details.
It doesn't even go into secondary aspects of
aqeedah or tertiary aspects of aqeedah.
It sticks with the basics.
These basics, if they were properly understood by
us, if we understood them well and we
reflected upon them well and we also accepted
and reflected upon that which they lead to
with certainty.
So, any piece of information, you have to
understand it and accept it but also if
it concludes something unequivocally, in logic, when a
certain statement leads beyond a shadow of a
doubt to another statement, then the belief in
that first statement means belief in that statement
and the one that comes after it.
So when you accept that Allah subhanahu wa
ta'ala is one, then that leads undisputedly
to the statement that He does not have
partners and there is no one that is
similar to Him or equal to Him subhanahu
wa ta'ala.
That is concluded with certainty.
Sometimes there will be a statement, you can
conclude two things from it.
You can understand it in two different ways,
there are two conclusions.
Whenever a statement offers the option of more
than one conclusion, then there is sa'ah
in the deen, there is always some openness.
And you need a piece of evidence to
state one of them over the other.
For one of them to be correct and
the other one to be incorrect, you need
another piece of evidence to conclude that.
But in language and in logic many times,
a statement will lead immediately and undeniably to
another statement.
And the example that I gave you, when
Allah subhanahu wa ta'ala says He is
the one and the only, that means that
He has no partners, that also will lead
to the fact that there is no one
similar to Him.
So you conclude that without requiring more pieces
of evidence.
Now the Quran offers other pieces of evidence,
but you don't need them.
Because this is understood and concluded linguistically.
But the Quran does that to emphasize and
reinforce certain understanding and certain comprehensions.
Surat al-Mulk offers us these basic pieces
of information about this journey, about existence.
He told us about Himself, that He is
Tabarak, that He is the one who continuously
sends us blessings in a way that on
an ongoing fashion is increasing, despite the fact
that we do not acknowledge the weight of
these bounties.
Barakah means, they are heavier than we can
even imagine.
We can't even fully appreciate how heavy and
how impactful they are.
That's the first piece of information.
Bi-yadih al-mulk, He is the King,
subhanahu wa ta'ala.
Sovereignty is in His hands.
Ala kulli shay'in qadeer, He is the
omnipotent.
The creator of death.
The creator of life.
The fact that He, liyabluwakum ayyukum ahsanu amala,
that our existence is merely an opportunity for
us to be able to prove ourselves, to
prove, to show what we can do.
It's an opportunity of existence so that you
are offered the potential to do something good
with it.
So that you can try your best with
what you've got.
He is the unfathomable.
He is the most forgiving.
The one who created the cosmos and the
earth.
I'm just reciting for you the verses that
we went through.
Al-Aziz, al-Ghafoor, alladhi khalaqa saba'a
samawat intibaqa.
They are identical.
And then He asks you to reflect upon
those cosmos.
And He tells you to look at them
infinitely.
Thum marji'il basara, karratayni yanqalib ilaykal basaru
khasi'an wa huwa hasid.
The more you look, the more you will
come to the conclusion that there are no
breaks.
And there are no discrepancies.
And you will be in a state of
frustration.
And a state of awe.
And admiration of that which was created.
Walaqad zayanna al-sama'a al-dunya li
-masabiha wa ja'alnaahu rujooman li-shayateen.
And He states, subhanahu wa ta'ala, that
everything that He created has a dual role.
A role in alam al-shahada, something that
you see.
The stars are bright lanterns in the sky
that beautify it in your surroundings.
And they are also rujooman li-shayateen.
They also exist in alam al-ghayb, in
a fashion that you don't fully understand.
He will give you the pieces of information
that you need to know, but you won't
know everything about that.
And then He talked about al-akhirah.
He talked about the Day of Judgment.
He talked about punishment and He talked about
reward.
Those were the pieces of information in the
first page.
He continues, subhanahu wa ta'ala, in the
second page, to challenge you.
And to tell you, what is it that
you are not certain about?
You think that the One who created does
not know His own creation.
You think that He is not al-latif
and not al-khabir.
He is not the One who knows the
subtleties and knows that which is hidden in
your chest.
Are you in a delusional state of safety
and security?
For you to walk around acting like Allah
subhanahu wa ta'ala has not punished the
people before.
That He is not capable of sending the
sky down on you or having the earth
open from under you.
Learn from that which happened before.
Walk this earth.
Eat from its provision.
Walk the earth.
He made it for you, dhaloon.
He made it easy for you to walk
it and eat from its provision.
Enjoy what He made for you, subhanahu wa
ta'ala.
And then look at the animals.
Look at the birds above you.
Watch them as they fly.
Who gave them the ability to do this
aside from ar-Rahman?
The One who sees all.
All of these adjectives, all of these descriptions
of Allah subhanahu wa ta'ala come together
in Surah al-Mulk.
You don't find them that way.
These subtleties, not everyone notices them.
I'm trying to bring them to your attention
because it's what makes surahs click.
It's what makes surahs unique.
When Allah subhanahu wa ta'ala talks about
Himself in other surahs, we don't find this
pattern.
We find other patterns, not this one.
This pattern is Surah al-Mulk where He
talks about His omniscience, subhanahu wa ta'ala.
And then He uses all of the descriptions
that are going to talk about His ilm.
We find them in Surah al-Mulk.
One after the other, He points them out
to you, subhanahu wa ta'ala.
Al-Lateef, Al-Khabeer, Al-Baseer.
He's using these descriptions so that you understand
who He is, subhanahu wa ta'ala.
To understand the fact that you are taking
these pieces of information from the source of
knowledge Himself.
He challenges us again.
Who is it that's going to protect you?
What soldiers do you have that will protect
you, aside from ar-Rahman?
Who is going to grant you provision if
He holds back provision?
If the sky stops raining and the earth
stops giving food, and animals stop reproducing, how
are you going to eat?
Where are you going to get rizq from?
The Qur'an argues these points, by the
way.
And I've repeated this a number of times
because I need you when you read the
Qur'an to understand what points the Qur
'an is arguing.
Or else you will be misled or you'll
find it.
Because you could say, well, we can get
provision from anywhere.
Fulan will give me money, I will steal
it from that place.
He's not talking about that, subhanahu wa ta
'ala.
He's not talking about that you can go
and get grain from...
No, He's saying provision itself as a concept.
Who put it there?
If He holds it back, where are you
going to get it from?
If water stops quenching your thirst.
If water stops doing that.
If you start drinking water and your kidneys
just throw it out and it doesn't quench
your thirst anymore.
How are you going to fix that?
If a seed is put in the ground
and then sun and water don't...
It doesn't grow.
What are you going to do?
If you put together chickens and a rooster
and they don't make eggs and they don't
reproduce.
What are you going to do?
Within three years every living thing will be
dead.
If He holds back His provision, subhanahu wa
ta'ala.
These laws are His laws.
The laws of the universe are owned by
God.
He coined them.
He made them.
Gravity and electromagnetic fields and the basic laws
of existence.
He made them.
It wasn't Newton who made these laws nor
Einstein or any of the scientists.
They just figured out how they functioned.
They just figured out that they were there,
that they existed.
But Allah subhanahu wa ta'ala put them
there.
So when He challenges you, He's challenging you
saying, You see these laws, what if these
laws stopped happening?
What if they stopped?
What if gravity stopped existing?
Then what are you going to do then?
Go ahead, what are you going to do?
Do you think that we understand how it
works today?
Do you think we do?
Do you think that human beings understand how
it works?
No, they don't.
We don't.
We just know it's there.
We just know that gravity is there.
We have no idea how it works.
We don't understand why it works that way.
We don't.
We just know that anything that is positively
charged and anything that is negatively charged will
attract each other.
Why?
We have no idea.
Why do they repel each other at the
same charge?
We don't know.
We just know that that is a maxim
of the universe.
And because we understand that maxim, we can
study its effects and we can learn things.
The Qur'an is asking you about those
maxims.
If they stop functioning, what are you going
to do?
Who is it?
This is what the Qur'an is saying.
So when you listen to these verses, make
sure you understand what the Qur'an is
challenging.
The Qur'an is challenging the maxims, the
axiomatic matters that we take for granted that
are self-evident to us, that we stop
thinking about.
We stop thinking about because it just happens.
It just happens.
This is the axis of the earth and
this is how it rotates around the sun.
This is its speed.
This is its space.
The distance, sorry.
But without these basics, we wouldn't be here.
So He challenges those things.
أَوَلَمْ يَرُوا إِلَى الطَّيْبِ فَوْقَهُمْ Who made the
laws of aerodynamics?
That a bird can...
Just because you understand it now doesn't mean
that this verse is not relevant.
This verse is not saying, oh now you
understand how the physics go.
So if you have a body that is
filled with air, it's lighter than air, and
you put enough speed, then you basically can
lift off.
You just figured out how it works.
But He's saying, why does that happen?
Why is it that that...
Who put that law there?
And if He takes away that law, that
law doesn't function anymore.
The fact that you put a boat in
the sea and it floats even though it's
heavier than water itself.
You understand the law of how it works?
It's the full space of the ship that
you're going to use the calculations for and
that's why it floats.
But what if that law stopped functioning?
We don't control these things.
We just came to the world and that's
what the world was working.
That's how it works.
That's why the Qur'an says, مَا تَرَى
فِي خَلْقِ الرَّحْمَنِ مِنْ تَفَوَتِ Look at the
creation of the Rahman.
Look time and time again.
You see breaks.
You see discrepancies.
Are there not all the same laws that
govern everything and govern you and govern the
world around you?
Who put those laws there?
Who put those laws?
You go study a course of physics.
They give you law number one and two
and three and four.
But who put them there?
Where did they come from?
We're just describing laws that govern things but
where did those laws come from?
That's what the ayah is saying.
This is what the Qur'an is talking
about whenever it challenges you to look at
something and reflect upon something.
That's what it's saying.
Go back to these laws that you didn't
put there, that you can't change, that without
them you would not survive.
And remind yourselves who put them there?
Allah subhanahu wa ta'ala.
This is leading up to this ayah.
أَفَمَ يَمْشِي مُكِبًّا عَلَى وَجْهِهِ أَهْدًا Who is
more guided?
The one who walks with their face down
to the ground.
They don't see ahead of them.
They don't know which direction they're walking.
They have no destination because they don't see
in front.
They're looking down.
أَمَّ يَمْشِي سَوِيًّا Or the one who's walking
with their head held high and they see
ahead of them walking straight on a straight
path.
With equilibrium.
سَوِيًّا They're balanced.
They see the straight path.
Are they the same?
Someone walking aimlessly.
No direction, no destination.
Their face is down to the ground.
Or someone who's walking with their head up.
They can see.
They're not the same.
This person will reach somewhere.
This person has a destination.
They'll reach it.
This person will never reach it.
And علم, that's what علم is for.
علم is to allow you to raise your
head so you can see.
And the point of that is so that
you can find guidance.
So that you're more guided.
علم has to lead to guidance.
If علم does not lead to guidance, it's
a waste of time.
If you increase in your knowledge and your
knowledge does not take you to a state
where you're more guided, meaning the طريق, the
سبيل for you.
The صراط is not more clear.
If it's not clearer because of your knowledge,
then the knowledge you took was not helpful.
Knowledge has to clarify the صراط so you
can walk with more equilibrium, with more clarity.
You know exactly where you're putting your foot.
You see the end of it.
You know exactly where you're going.
No matter how violent the waves of life
are, no matter how far they throw you,
you can always stand up and get your
head up there again to see where the
destination is and then walk again because you
know where you're going.
But someone who's...
They're focused here.
And there's symbolism in this ayah that goes
beyond even what I'm trying to explain to
you here.
This concept of being focused on small details
that are inferior to your own existence, details
that don't matter.
You're being preoccupied, having this tunneled vision of
preoccupation with little details of life, of things
that don't matter at all, that are دنيا,
that are low.
You're just looking down.
How are you going to get anywhere?
Don't you understand that there's more to you
than this?
Get your head up.
Lift your head.
Why are you looking down?
Why are you focused on حيات الدنيا and
these details that don't mean anything, that have
no weight or value at all?
Lift your head.
Take a better view of what you're doing.
See where you're going.
Understand what you're here to do and live
for that so that your life has more
meaning to it, it's more fulfilled.
And then walk, walk with clarity, walk with
equilibrium, with balance.
SubhanAllah.
This is what this ayah is talking about.
Enough time wasted on nitty-gritty details that
don't mean anything.
Fighting over small aspects of دنيا, focused, having
no idea, having no understanding of the bigger
picture, focused on just my little, my little
small aspects of comfort and what I want.
يا أخي ارفع رأسك Lift your, raise your
head, look, look, what are you doing?
Look at the, see your صراطة, do you
know where you're walking?
Do you have any idea where you're going?
Where are you?
From where you should be?
What's wrong with you?
أَفَي مَن يَمْشِي مُكِبًّا عَلَى وَجْهِهِ أَهْدَى Is
this person more guided?
أَمَّن يَمْشِي سَوِيًّا عَلَى صِرَاطٍ مُسْتَقِيمٍ What takes
you there?
علم takes you there.
Knowledge takes you there.
It's knowledge that took the صحابة there.
It transformed a nation of illiterates to a
nation that brought علم, knowledge, science, and religion
together for the first time in history.
Historically that never, no church historically has been
able to do that.
Every single church, I'm not talking about the
Christian church, any church, any form of religiosity,
historically has always been at odds with the
scientific minds.
And then for a millennium, for a solid
thousand years, for a solid thousand years, religion
is what encouraged scientific thought, critical thinking, objectivity,
rationale, logic, discovery, and exploration.
And the scholars of religion were the scholars
of botany, and geology, and biology, and medicine,
and astronomy, and every other discipline of science
that was known to man at the time.
For a solid thousand years, across three continents
that was the case.
Because this is what the Qur'an taught
them.
I just want us to go back and
learn what the Qur'an taught the earlier
generation.
That's all.
Let's go back and learn what they took
from it.
How they understood this.
So that we can take it and practice
it that way.
So it can do something, do for us
what it did for them.
And the answer here is no, Ya Rabb.
Because the question, أَفَمَنْ There's a lot of
questions here.
أَمِنْتُمْ No, we didn't Ya Rabb.
أَمِنْتُمْ أَمْأَمِنْتُمْ مَنْ فِي السَّمَاءِ No, we didn't.
أَمَّنْ هَذَا الَّذِي هُوَ جُدُ لَّكُمْ Who is
it that?
No one, Ya Rabb.
أَمَّنْ هَذَا الَّذِي يَرْزُقُهُمْ Who is going to
provide for you?
No one, Ya Rabb.
أَفَمَنْ يَمْشِي مُكِبًا Tell me, who is better?
يَا رَبِّ مَنْ يَمْشِي سَوِيًا عَلَى صِرَاطٍ مُسْتَقِيمٍ
The one who walks with their head.
That one.
That's the one who's more guided, Ya Rabb.
It's obvious.
Follow.
Learn.
When you learn these concepts, when you allow
these pieces of information to mean something to
you, when you allow them to, when you
embrace them and you absorb them and they
become a part of your subconsciousness and this
is how you live your life, knowing these
facts about God, about the universe, about creation,
about life itself, about your experience here, then
you live differently.
Surah Al-Mulk gives you, Surah Al-Mulk
not just in a mythological way will protect
you in your qabr.
Surah Al-Mulk in a practical way will
protect you in your qabr.
Because if you understand this, then you will
live a life that will make sure your
qabr is a good experience.
If you understand this stuff, you can't live
a life that you won't.
If this is clear to you, if what
Surah Al-Mulk has explained is clear to
you, then you will absolutely live a life,
you will for sure live a life that
will be protected in the grave after you
leave.
For sure.
The Prophet when he said these things, he
wasn't saying these things in a way to
turn off your brain.
Oh, read Surah Al-Mulk and then you'll
be protected.
How are you going to read Surah Al
-Mulk?
As in sleep?
Or read and think and learn.
These words have meanings, it's a language, it's
not gibberish.
This is very profound.
Every verse is trying to teach something.
Read it every night so that you're protected.
How are you going to read it every
night?
Read it and turn off the upper deck
and just...
That's how you're going to read it.
Do we seriously think that's what he was
saying?
That's very, very depressing to me.
It's depressing to me if he teaches us
these things.
Say this and say that and read this
and read that and every time we do,
we just turn off the upper...
Just why?
He might as well have told us to
say things that have no meaning at all.
Right?
Might as well have told us to say
things that have no meaning at all.
If you think about it, there are verses
in the Qur'an that are like...
No meaning.
For us at least, no meaning.
We don't understand what they mean.
We don't understand what they mean.
I can give you some hypotheses, but I
don't know exactly what they mean.
Why?
It's challenging you.
Here, you see those words, those letters?
These are the letters that build the content
of this book.
Now read the book.
Understand it.
Or else you could have made the whole
book just...
We just sit down and read.
We understand nothing.
Yeah.
You have to comprehend.
We'll start with Ayah number 23.
The conclusion of Surah Al-Mulk.
A lot of commands.
You will find six times in a row
in these verses, he will say to the
Prophet, Say the following.
Say the following.
Answer with the following.
Respond with the following.
These verses, you'll find these clusters of verses
in the Qur'an in multiple places.
I talk about them every once in a
while.
Because we'll recite like a Surah, and there'll
be a bunch of them.
You'll find them in Surah Al-An'am,
you'll find them in Surah Al-Sabah.
You'll find them a couple of places in
the Qur'an where Allah Subh'anaHu Wa
Ta-A'la goes over like a damr.
Say this, say this, say this.
Here are some responses.
Here are things for you to say, not
just to others, but to yourself and to
understand.
As a conclusion of this Surah.
And they're very beautiful, so we'll start, InshaAllah,
reciting Ayah number 23.
قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ
The first two verses that tell him something
to say.
قُلْ Say the following.
هُوَ الَّذِي أَنشَأَكُمْ He is the one who
created you, and brought you up.
And Insha is to make something, but also
grow it.
That's why when we talk about someone who's
growing up, we say him Nashi'ah.
Meaning people who are on their way to
get older.
So Ansha'akum means that he created you,
but there was some degree of graduality to
it.
Meaning you came with time.
You didn't come out once.
You came with time.
You had to learn on your way there.
You had to grow, and you had to
mature.
Ansha'akum.
He brought you up slowly.
He brought you up.
Ansha'akum.
He brought you up slowly from nothing to
something.
قُلْ هُوَ الَّذِي أَنشَأَكُمْ And during that process,
جَعَلَ لَكُمْ He made for you.
He installed for you.
Within you.
السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَ He gave you the ability
to hear, and the ability to see, and
he gave you consciousness.
فُؤَاد is your consciousness, or your intellect.
If you want to use that word to
describe it, it would be also reasonable.
He gave you the ability to hear, and
to see, and he gave you that basic
consciousness and intellect.
So you do what with it?
What are you going to do with it?
You're capable of hearing and listening.
You're capable of seeing.
You can process information coming from the outside,
externally to you.
And then you have a consciousness that can
take all that information, and process it, and
draw conclusions.
What are you going to do with that?
قَلِيلًا مَّا تَشْكُرُونَ How little it is that
you are thankful for that, and you're grateful.
How do you show gratitude to Allah subhanahu
wa ta'ala for that?
By just saying الحمد لله.
Say الحمد لله at all times.
You say الحمد لله whether you have something
you can think about that's good in your
life, or you have nothing to say to
think about.
If you have nothing that you can think
about that's good in your life, you still
say الحمد لله.
Because Allah subhanahu wa ta'ala is worthy
of praise, whether you can think of something
to praise Him for, or you can't.
It makes no difference.
He is not worthy of praise because you
can think of something that you want to
praise Him for.
He is worthy of praise even if you
cannot come up with anything.
Because He is الحميد.
He is worthy of praise at all times.
So الحمد لله should roll off your tongue
normally.
But when He talks about شكر, A few
of you, قليلة, very few times, a few
instances of people actually show شكر to the
fact that He أنشأكم and He granted you
the ability to hear and to see and
He granted you intellect and consciousness.
How do you show شكر for something like
this?
You use them appropriately.
How do you show شكر for the wealth
that He gave you?
You give.
You give others.
You make sure that's how it is.
It's simple.
There's nothing complicated here.
He gives you something.
He grants you a bounty.
You show شكر by using it well.
By using it, by making sure that you
use it the way it was intended to
be used.
Whether it's your wealth, whether it's your time,
whether it's your health.
But when He gave you intellect and the
ability to hear and the ability to see
and the ability to process and to think,
that consciousness, the word فؤاد is not very
common in the Qur'an.
Maybe six, seven times, tops.
Within the 30 juz'a, it's not...
فؤاد is...
wherever it's used, إِنَّ السَّمْعَ وَالبَصَرَ وَالفُؤَادَ كُلُّ
أُولَئِكَ كَانَ عَنْهُ مَسْؤُولَ Indeed, your ability to
hear and to see and the فؤاد, meaning
your intellect and consciousness, the consciousness that you
have.
Indeed, all of that, you're going to be
asked about يوم القيامة.
You're going to be...
كُلُّ ذَلِك All of it...
كُلُّ أُولَئِك كَانَ عَنْهُ مَسْؤُولَ The human being
was responsible for...
Responsible for what he was going to do
with them.
There you go.
قَلِيلًا مَّا تَشْكُرُوا SubhanAllah.
كَانَ سَيِّدْنَا عُمَرُ سَيِّدْنَا رَضُّ الْخَطَابُ He used
to make this du'a.
اللَّهُمَ اجْعَلْنِي مِنَ الْقَلِيلِ He used to make
that du'a.
Or make me from the few.
And of course, one of the تابعين asked
him, what do you mean?
فَقَالَ قَوْلُ وَقِيْلِ وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورِ Right?
In Surah Saba.
And few of my servants are those who
are grateful.
Who show gratitude for what I give them.
And he repeats this in the Quran a
lot.
That it's not...
Most people take what they have for granted.
They take it, they feel that they deserved
it somehow.
That they are entitled to it.
And they run with it expecting more.
Expecting more of it.
If it gets less, then they're like, what?
Why is it less than I...
Why is it less?
Who dares take...
What do you mean?
Did you earn this?
Did you pay for it?
What did you do to deserve this?
Nothing.
This was a gift.
Here.
Just like he gave it, he can take
it.
سُبْحَانَهُ وَ تَعَالَى يعني...
وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْبَى Those who turned their...
Turned away from Allah's reminders.
يَوْمَ الْقِيَامَةِ They come, they're blind.
They can't see.
قَالَ رَبِّي لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنْتُ بَصِيرًا
Why am I blind?
I could see before.
قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيْتَهَا وَكَذَلِكَ الْيَوْمَ تُنْسَى
Just like we sent you all these reminders
and you decided to neglect them and forget
them, you're being neglected today.
Yeah, the Malik forgot to give you eyesight.
Just like you forgot.
Just like you didn't care.
You didn't care about what we were talking
to you about, so we didn't care enough
to make sure that you had all of
your senses restored the way they were.
That's the first one.
This is what he has to say.
He's saying this, alayhi salatu wasalam, not to
the mushrikeen specifically.
Right?
Most of the...
When you find these verses in the Qur
'an that have five or six قُلْ قُلْ
قُلْ in a row, you have to identify
what the context of the verses are.
Sometimes those verses will be in the context
of an argument or a debate.
Right?
You'll find that in Ali Imran and you'll
find that in Saba.
You'll find where Allah subhanahu wa ta'ala
is telling them, say this as response.
Say this as response.
Right?
This is how you're going to respond to
them.
And then you'll find other verses that are
like this, where it's not a debate.
Where Allah subhanahu wa ta'ala is telling
the Prophet alayhi salatu wasalam what statements to
make to himself and to the believers.
Here's what you need to learn.
Here's what you have to think about.
Number one, you say this.
It's Allah who created me from nothing and
brought me up and granted me all of
my intellectual faculties.
He granted me my ability to listen and
to hear and to think and to see.
He granted me consciousness.
And very few people are grateful for that,
so I need to change that.
That's the first one.
Second one.
قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ Say, He
is the one who dispersed you amongst the
earth.
You're all over the earth.
You aren't living in one small spot.
He spread you.
ذر is to take something and spread.
The farmer, يذر الحب.
He'll take seed and he'll disperse the seed
all across the field.
So ذرَأَكُمْ فِي الْأَرْضِ He disperse you all
across the earth.
ذرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ And you will
all be gathered back to Him subhanahu wa
ta'ala.
Say, this is what you say.
It's Allah who spread you the way you
are across the earth with your different races
and cultures and tongues and habits and traditions
and whatever you have.
This is what Allah.
He put you like that.
So that you may learn.
So that you may grow.
So that you may take the best of
it and practice and leave the worst of
it and remove it.
Because you're all going to be brought back
to Him and gathered back to Him subhanahu
wa ta'ala.
He granted you the intellectual faculty.
So use them well.
Use them for khair.
Use them so that you can gain knowledge
and you can gain guidance.
Use them in a way that you can
say, I was grateful.
I could hear and think and listen and
see.
I'm going to use them well.
And use those gifts from Allah subhanahu wa
ta'ala in a way that yawm al
qiyamah I can say I was grateful for
them.
So I use them well.
Say, He is the one who spread you
amongst the earth the way you are.
Because these are existential questions by the way.
The question of why is it that I
have metacognition?
Why can I think this way?
Why does every other creature just exist happily,
quietly?
Why?
If you left orangutans for a thousand years
with all the tools in the world they
will poop on all of them and they'll
continue just to eat bananas.
They don't care.
They're not going to build an empire.
They don't have metacognition.
They don't care.
They're not depressed.
The only time they are depressed is if
you put them in captivity.
If you take away their freedom.
Aside from that, they're fine.
We made animals depressed by the way.
We gave them depression by putting them in
small tanks and taking them away out of
their and ruining their habitats for them.
But put them in their habitats.
They're fine.
They don't mind.
They're happy.
They don't need psychiatrists and they don't need...
Do you understand that the stocks for antidepressants
in the 90s went up by 400%
by 400% People who invested this early
on became multi-millionaires.
Billionaires because of the human experience.
Because we don't know what we're here to
do.
And just existing is not enough for most
human beings.
Even those who don't have faith some aspect
of them is unfulfilled and it's very difficult.
When you sit alone with your thoughts something
is nagging at you.
If you don't know...
If you're...
If you're...
If you're walking in life and you're focused
only on the small pleasures and leisures of
life then there's a part of you that
is unfulfilled and unhappy.
When you're left alone with it it screams
at you and it scares you and it
makes you feel worthless and it makes you
feel very anxious and tired and upset and
fatigued.
These questions what the human being has been
asking forever why is it that I feel
like...
You think and you understand because Allah subhanahu
wa ta'ala wanted you to.
You have this intellectual faculty you're able to
think and to reflect and to hear and
to see and to process all this because
Allah wanted you to.
That's what He wanted subhanahu wa ta'ala.
He decreed that.
No one else did.
Subhanahu wa ta'ala decided that you are
going to have this gift.
So be grateful.
And then He decided that you're going to
live all across the earth and you'll look
different and you'll sound different and you'll have
different races and cultures and habits and traditions
and that's what He decided.
So use that well because you will all
be gathered back to Him subhanahu wa ta
'ala.
These are the basics of our existence.
And the Qur'an is just stating them.
This is Allah subhanahu wa ta'ala's choice.
He chose.
He chose for me to look different than
you and you to look different than Him
and her to look different.
He chose that.
He chose for us to come from different
backgrounds and have different experiences.
So we can learn from one another.
So that we can grow from one another.
So that we can appreciate that which brings
us together and not that which divides us.
That's His choice subhanahu wa ta'ala.
فَلَمَّا رَأَوْهُ زُلْفَةً سِئَتْ أُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ
هَذَا الَّذِي كُنْتُمْ بِهِ تَدَّعُونَ And
they will say متى هذا الوعد إن كنتم
صادقين When is this promise of yours?
If you are truthful, tell us when is
this promise going to happen?
This promise of resurrection of Armageddon occurring and
of a day where everyone will be تُحْشَرُونَ
إِلَى اللَّهِ where you are gathered and you
are shepherded back to Allah subhanahu wa ta
'ala.
If you are truthful, when is this going
to happen?
So they asked about when.
When is not the right question.
When is the wrong question.
Surah Al-Mulk is again as I pointed
out a number of times now is talking
about what we need to know.
But it's also telling us what we don't
need to know.
There are things that you absolutely need to
know and there are a bunch of things
that you don't really need to know.
They don't matter.
They are not crucial.
They are not intricate to your story.
Whether you know them or not doesn't make
a difference.
The Qur'an does this all the time
by the way.
The Qur'an points this out all the
time.
Of things that you are asking for that
doesn't matter whether you know them or not.
They didn't make a difference.
سَيَقُولُونَ فَلَاثَةُ الرَّابِعُهُمْ كَلْبُهُمْ يَقْلُونَ Who cares?
There are three of them or five of
them or seven of them.
What does that matter?
Who cares what type of dog it was?
Google it.
See the number of forums that are open
online for people asking what type of dog
the people of Ahlul Kahf had.
Wallah, take a look.
Hundreds and hundreds of hours have been spent
talking whether it's a great dane or a
shepherd or whatever.
Who cares?
Who cares what type of dog it is?
How does that change anything?
What impact does that have on you?
What if it's a husky?
Are you going to go buy one?
What is that going to do for you?
عَلَيْهَا تِسْعَةَ عَشَرٍ Nineteen of the mala'ikah.
And then they spent time talking.
Oh, 19.
Why 19?
How does that change anything?
Whether it's 19 mala'ik guarding, gatekeeping Jahannam
or whether it's 19,000 or whether it's
one or whether it's none.
How does that affect you?
It's when you focus on هُنَكَ عِلْمٌ مَوْجُودٌ
هُنَكَ عِلْمٌ مَفْقُودٌ If you study Tahawiyyah with
me in a Aqeedah course every year, we
do a Aqeedah course, and I'm mandating this
now for everyone who's attending this masjid.
You have to attend this course.
If you have not, then once we run
it again in May, you have to attend
it.
And after a couple of years of doing
this, that will be your entrance to the
masjid card.
You attended the Aqeedah course?
أهل وسلم No?
Go pray in some other masjid.
You have to attend.
You have to learn.
You have to understand what your theology is.
We have to agree who Allah subhanahu wa
ta'ala is and how we understand Allah
subhanahu wa ta'ala and what reverence and
what degree of exaltation we all carry in
our hearts for Allah subhanahu wa ta'ala
what we claim for Him, what we don't
claim for Him.
In the end of this text, the Imam
of Taha'i will say هُنَكَ عِلْمَانِ عِلْمٌ
مَوْجُودٌ وَعِلْمٌ مَفْقُودٌ There is no knowledge except
of knowledge.
Knowledge that is available.
Knowledge that you are obligated to learn.
Knowledge you are obligated to practice and to
teach others.
وَعِلْمٌ مَفْقُودٌ And there is knowledge that is
not accessible.
There are things that you will never know.
There are things that if you pursue them,
they will only make you get more lost.
If you ask about them, you will only
get more confused because they are not accessible
to you.
How does Allah subhanahu wa ta'ala exist
the way He exists?
How is it that He doesn't have a
beginning?
هَذَا عِلْمٌ مَفْقُودٌ The essence of God is
not understandable.
You'll never understand the essence of God.
If you did, He wouldn't be God anymore.
If you were able to break down His
essence, He wouldn't be God.
He would be some great creation, but He
is not God.
You can't have your cake and eat it
too.
You can't say, this is Allah, but I
also want to understand His essence.
No.
Either He is Allah, or you understand something's
essence.
Both of them together, يا أخي, they don't
work together.
There's no logic in that.
So if you spend time trying to understand
the essence of something that you are, by
design, by design not capable of understanding, then
you're wasting your time.
If you start asking questions about, when is
يوم القيامة?
When?
I'm going to use this hadith and try
to figure it out.
And then someone sits online and says, it's
going to be 2000 and something.
يا أخي اسكت يا أخي.
يا أخي اسكت.
What are you doing?
If the Prophet, عليه الصلاة والسلام, was asked
by Jibreel, what is...
Do we have a more authentic hadith than
hadith Jibreel?
Do we have a hadith that is celebrated
amongst the Ummah more than hadith Jibreel?
Where the Prophet was asked by Jibreel, يعني
متى الساعة فقال مالمسؤول عنها بأعلم من السائل؟
The one that's being asked is not more
knowledgeable about this than the one who is
asking.
Because I don't know.
Do we need the...
قل يَلَا أَمْلِكُ لِنَفْسِي نَفْعٌ وَلَا ضَرَّةٌ وَلَوْ
كُنْتُ أَعْلَمُ الْغَيْبَ لَا سْتَكْثَرُ يَسْأَلُونَكَ عَنِ السَّيْعَاتِ
أَيَّا لَمُسَاهَةٍ فِي مَا أَنتَ مِن ذِكْرَاهَا إِلَى
رَبِّكَ مُنْتَهَاهَا No, we're going to sit down
and we're going to spend time and talking
about the signs and we're coming close to
the end of time and we have to...
رَحَّ وَلَا وَلَا قُوَّةَ إِلَّا بِاللَّهِ I don't
know what the...
Why are you wasting time trying to study
something that you don't have the tools to
detect anything?
You can't deduct anything from it.
You can't deduct any knowledge from this.
But you think that there's a formula in
these narrations that will tell you when the
hour is.
And the Prophet ﷺ didn't know.
And the Sahaba didn't understand it either.
قُلْ إِنَّمَا الْعِلْمُ عَنْدَ اللَّهِ Say exclusively the
knowledge of the hour is with Allah.
That's what you say.
Because that's not a piece of...
That doesn't matter to you.
People say, well, it would be nicer to
know what would happen.
Yeah, it would be.
Would be, wouldn't it?
Yeah, for someone who doesn't want to do
anything productive, it would be great to know.
It would be nice to know when you
die too, wouldn't it?
That way you can just plan things out.
I have 15 more years.
Excellent.
Next 10 years, I know what I'm doing.
Then last 5 years, I'll do a Umrah
every year.
And last year, I'll perform the Hajj of
all Hajjis.
And I will give all my money away.
So it's a...
What information he held back from you, the
information he held from you, he held from
you for you.
He held it from you for you.
Because there's no point in knowing it.
Because it's not going to help you.
Actually many times, certain pieces of information will
only harm you.
So he held them back.
Subhanahu wa ta'ala.
قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ Because they asked
about...
Surah Al-Mulk is telling us what we
need.
It's giving us pieces of information.
And then it's commanding us to observe the
cosmos.
فَارْجِعِ الْبَصَرَةِ And to walk the earth.
فَمْشُوا فِي مَنَاكِ بِهَا And to look at
the creations.
أَوَلَمْ يَرَوْا إِلَىٰ قَيْرِ Asking you to look
at everything and learn.
As also pointing out, but there's certain pieces
of information that don't matter.
Don't ask about them.
It's not going to help you.
متى هذا الوعد When is this promise going
to come to fruition?
That doesn't matter.
قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ It's exclusively with
Allah, this information.
وَإِنَّمَا And I am exclusively.
شُوءْ إِنَّمَا Twice in one verse.
I told you once before.
And I say this in multiple دروس في
التفسير.
Whenever you see إِنَّمَا Hit the brakes and
stop and think about what you're listening to.
إِنَّمَا Is saying exclusively the following is what
you need to know.
Or what the reality is.
إِنَّ Is to emphasize.
إِنَّ Is the diamond dust.
It's everywhere in the Quran.
إِنَّمَا Is not as common because it as
they say كَافِيَ مَكْفُوفَةَ It gives you this
aspect of حصر.
Of exclusivity.
So regarding the question of when is the
day of judgment?
When is Armageddon?
Because that's a question that the human race
has been asking for a long time.
When will this all end?
Everything ends.
We can't understand anything that doesn't end.
Nothing goes forever.
It's going to end.
When is it going to end?
قُول Say the following Exclusively the knowledge of
this is with Allah.
No one knows.
And exclusively I am yet nothing but a
نذير مبين A clear warner.
I am offering you a clear warning.
That's all I'm doing.
That's all the Prophet صلى الله عليه وسلم
was doing for us.
And that's all we do as well.
We are not here to judge.
We're not here to force.
We're not here to coerce.
We are here to offer information that is
going to serve as a warning of something
that is coming your way.
Undeniably it's on its way to you.
It's coming to you.
You don't have to go after it.
The Qur'an doesn't talk about you dying.
The Qur'an talks about جاء أحدكم الموت
Death coming to you.
ارتاح حبيبي Stay exactly where you are.
Do not Death will come to you.
Death will come.
It's coming.
And do you know what you need to
have prepared for that?
Do you know what you need to have?
What understandings?
What pieces of information?
And then what those pieces of information will
lead to?
You see at the beginning of this session
I told you that there are pieces there
are statements there are pieces of information.
But if they lead to certain conclusions unequivocally
then those conclusions also become a part of
accepting those pieces of information.
So if you accepted if you listen to
this surah and you accepted لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ
وَعَمَلُ you understood it that this is nothing
but an opportunity.
He gave you لِيَبْلُوَكُمْ granted you an opportunity.
Not test you.
That's لِيَبْتَلِيَكُمْ We talked about this.
لِيَبْلُوَكُمْ granted you an opportunity so that you
may prove the quality and the excellence of
your deeds.
That piece of information has to lead.
It leads.
It leads without without any doubt.
There's no way to deny it.
That you must practice that.
You must act accordingly.
You can't believe something and then not act
based on it.
If that's the case then that's the definition
of what نفاق is basically.
نفاق is to understand it and then say
I'm good.
I will just claim the belief in it
but I'm not gonna actually practice any of
it.
I'm not going to actually commit myself to
what these words mean what these words lead
to.
فَلَمَّا رَأَوْهُ زُلْفَةً And then we get a
snapshot.
The Qur'an does this all the time.
There's over maybe 150 snapshots of يوم القيامة
in the Qur'an.
Some of them can go up to 7
-8 verses and some of them can be
just one.
We just have one here.
فَلَمَّا رَأَوْهُ زُلْفَةً And once they see it
زُلْفَةً زُلْفَةً means coming close, charging.
لِيَعْبُدُوهُمْ إِلَّا لِيُقَرِّبُونَ إِلَى اللَّهِ زُلْفَةً We want
them to get we are worshipping these aslam
because we want them to take us to
Allah closer.
فَلَمَّا رَأَوْهُ زُلْفَةً And once they see it
when they see it which is the day
of judgment زُلْفَةً coming close, charging their way
they can't stop it anymore.
Once they see the sun coming up from
the west and the universe basically crumbling in
front of their eyes and they know يوم
القيامة is occurring سِيَةُ وجُوهُ اللَّذِينَ كَفَرُوا The
faces of the disbeliever will be in a
state سِيَةُ means there will be a state
of difficulty a state of distress سَيَةُ الوجه
سي is something that is bad that is
low quality something that is not good سِيَةُ
means it will be in the state of
low quality or a state of distress The
faces of the disbelievers those who denied this
those who said there is no Akhira and
lived accordingly those who said that there is
no Akhira there is no God and there
is no creation and there is no resurrection
and there is no accountability none of that
is there and they lived according to that
they lived accordingly to that belief when they
see يوم القيامة running towards them Zulfa is
coming close everything is happening as it was
said was going to happen سِيَةُ وجُوهُ اللَّذِينَ
كَفَرُوا The faces of those who denied all
of this will be in real distress وَقِيلَ
and they'll be called upon and it will
be said to them هَذَا الَّذِي كُنْتُمْ بِهِ
تَدَّعُونَ This is what you were claiming didn't
exist this is what you went through your
life claiming was not the truth it was
not going to occur deal with it now
deal with it now and whether they deal
with it or they don't whether they acknowledge
it or they don't doesn't make a difference
how we know that?
because the same surah just pointed it out
to us a page before two pages ago
and the surah said the same thing وَقَالُوا
لَوْ كُنَّا نَسْمَعُوا أَوْ نَعْقِلُوا they acknowledge if
we were listening and if we were thinking
if we were using you see the are
you noticing now the little dots coming together
وَقَالُوا لَوْ كُنَّا نَسْمَعُوا أَوْ نَعْقِلُوا if we
were listening and thinking if we were using
our intellectual faculties the way we should have
if we allowed ourselves to learn and to
actually comprehend what was happening ما كُنَّ it
wouldn't be here so Surah Al-Mulk is
saying if you gain knowledge if you learn
the right if you learn what you need
to learn then you'll be guided and on
the Day of Judgment that's what they'll say
لَوْ كُنَّا نَسْمَعُوا أَوْ نَعْقِلُوا if we practiced
listening and learning and thinking and contemplating we
wouldn't be amongst the people of the flaming
fire فَاعْتَرَفُوا بِذَنْبِهِمْ and they admitted their sin
it doesn't make a difference though it didn't
help them فَسُحْقًا لِأَصْحَابِ السَّعِيدِ here it's just
being re-emphasized فَلَمَّا رَأَوْهُ زُلْفَتًا when they
see this day that they are mockingly asking
the question where is it?
give us a date give us a date
if it's true if it's true give us
a date the knowledge of that is with
Allah no one has that and I'm not
here to give you a date that's not
the knowledge I'm here to offer you I'm
here to warn you clearly of that which
is going to happen the timing of it
is not I don't have that knowledge so
I can't offer something I don't have فَاقَلُوا
شَيْءٍ لَا يَعْطِيهُ if you don't have it
you can't offer it if I don't have
the knowledge how do I give it to
you?
make things up?
the Prophet is going to make something up
no he didn't and he said he answered
appropriately but when they see it on that
day coming charging towards them their faces will
be in distress and they'll be called upon
and said this is what you were claiming
was not and now it is may Allah
subhanahu wa ta'ala grant us Iman true
Yaqeen in the day of judgment Allahumma ameen
قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِي اللَّهُ وَمَن مَعِيَ أَوْ
رَحِمَنَا فَمَن
يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ قُلْ
هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا
فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ نُّبِينَ قُلْ
أَرَأَيْتُمْ إِنْ أَصْبَحَ مَآءُكُمْ غَوْرًا فَمَنْ
يَأْتِيكُمْ بِمَاءٍ مَعِينٍ The
last three verses are another three commands from
Allah subhanahu wa ta'ala to the Prophet
a.s. We told him, say, it's Allah
who created me from nothing and raised me
and granted me my ability to hear and
to see and to think, to be conscious.
So he's the one who dispersed us amongst
this earth to live the way that we
live and we all come back to him.
Say that the knowledge of the time of
the Day of Judgment is not with me,
it's with Allah alone.
I am here only to warn.
Say, أَرَأَيْتُمْ أَرَأَيْتُمْ means, basically, he's offering a
hypothetical.
أَرَأَيْتُمْ, you see if this happened.
أَرَأَيْتُمْ, you see if the following occurred.
So he's offering a hypothetical, subhanahu wa ta
'ala.
إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيَ أَوْ رَحِيمَنَا Say
that Allah subhanahu wa ta'ala was to
punish me.
Subhanahu wa ta'ala.
إِنْ يُعَاقِبَ حَبِيبَهُ صَلَى اللَّهُ عَلَيْهُ وَعَلَيْهُ صَحَبِهُ
وسَلَمْ وَإِنْ يُهْلِكَهُ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَنْ مَعِيّ
If Allah subhanahu wa ta'ala was to
remove me or destroy me.
وَمَنْ مَعِينَ And all those who believe in
me.
أَوْ رَحِيمَنَا Or if he was to show
us compassion and mercy and love.
فَمَنْ يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ Who is
it that is going to protect you?
يُجِير from إجارة, from جِوار, is to protect.
فَمَنْ يُجِيرُ الْكَافِرِينَ Who is it that is
going to protect the disbelievers from a painful
punishment?
The point the Prophet ﷺ is told to
make here is tell them, Okay, fine.
We are weak and to you we are
worthless.
And let's say Allah ﷻ takes me and
all of my followers and He gets rid
of all of us.
Or He doesn't, He keeps us.
Regardless, who is going to protect you from
your punishment?
Your emphasis, your focus on us, whether we
are going to be successful or not, whether
we are going to be shown mercy or
not, whether we are going to be punished
or not.
Regardless of what He does to us, why
is it that you're not focused on what's
going to happen to you?
Why are you mirroring this back on me?
Allah can do it, this is what the
ayah is saying.
Allah can do whatever He wants to me.
The Prophet ﷺ was never going to be
destroyed by Allah, nor are the sahaba.
أَهْلَكَ نِيَ اللَّهِ That Allah will destroy me.
وَمَنْ مَعِي ظَحَابَةٌ Allah was not going to
ever punish the Prophet ﷺ or the sahaba.
These are the most beloved people to Him.
But the ayah is saying, say this to
them.
Whether Allah removes us and destroys us, or
He doesn't, He shows us mercy.
You, فَمَيُّوا جِهُوا الْكَافِرِينَ Who is going to
protect you?
Why are you reflecting this on someone else?
Why are you listening to this and then
thinking about what's going to happen to somebody
else?
This is about you.
When I give tazkiyah sessions, I tell them,
there are three, ever watched Fight Club?
The first law of tazkiyah, it's about you.
The second law of tazkiyah, it's about you.
The third law of tazkiyah, it's about you.
Don't ever listen to anything that is said
in a tazkiyah session, and then say, no,
no, no, no.
If I had the ability, if I had
a asa, I would use it.
You never listen to anything about good behavior,
about good etiquette, about good character, and then
reflect it about someone else, and say, why
is that person not?
No, no, this is about you.
Why aren't you doing this?
Why aren't you listening to this?
Why aren't you holding yourself to that standard?
Let people live however they want to live.
If you're granted the position to give them
nasiha, give.
If you're granted the position to teach them
and mentor them, then do that.
If you have the ability to offer them
da'wah, then go ahead.
But if you don't, then let people be
the way they want to be, and then
you listen to what's being said here, and
then apply it to yourself.
The ayah is saying, the ilm, the reason
this ayah is here, is because what is
the number one problem with ilm, with knowledge?
Is that we preach, we don't practice what
we preach.
This is the number one problem.
Is that you take knowledge, and then you
apply it to someone else.
And I see it, and it boils my
blood.
This is one of the few things that
makes me lose my temper.
You learn something so that you can apply
it to yourself, so that you can be
better.
Not so that you can come and point
out to someone else what they did wrong.
It's not your job.
One of the diseases of the heart is
to watch people and judge them, and point
out their mistakes.
One of the diseases of the heart, marud
fil qalb, to be watching people like, I
know all of your mistakes.
That's not a good thing.
That's a reflection of a disease in your
heart if you're doing that.
Because you should not have the time for
that.
Because you shouldn't have the time.
If I'm hired for a job, and the
boss walks in, and sees me making beautiful
pieces of art, what is he going to
do?
Is he going to be impressed with that?
It's like, how do you have the time
to do this?
He's going to fire me.
It's a nice piece of art.
I made a beautiful piece of art, but
that's not why he hired me.
He hired me for another job.
If I had that amount of time on
my hands, then either they're doing something wrong,
or I'm doing something wrong.
I shouldn't have that time.
You have time to see what other people
are doing.
You have time to wonder whether they're going
to do well or not.
Where do you get that time from?
But you're perfect.
You have no mistakes.
You have no flaws.
You fixed all of your flaws, and now
you have time to focus on other people.
Masha'Allah.
Masha'Allah alik.
Please come, take the imamah from the...
Come, lead us on the way, ya shaykh.
Ya wali Allah.
What are you doing?
The reason the Prophet alayhi salatu wasalam taught
people is because Allah subhanahu wa ta'ala
commanded him to.
And we as an ummah accepted him as
our mentor and teacher.
If you are accepted as a mentor for
someone, then point out their flaws to them.
That's your job.
If someone comes to me and asks me
to teach them, and to mentor them, then
I will.
I will point out every flaw.
Not because I don't like them, it's because
I love them, I want them to be
better.
Because they accepted me in that capacity.
But the majority of people don't accept one
another that way.
We're all equals.
So unless someone has accepted you in the
capacity of teaching and focusing and pointing out
their flaws to them, then you shouldn't have
the time.
The number one problem with ilm is that
if you use it to apply it upon
others, I learned all this information, now you
practice it.
You do it.
You learn this information so you can do
it.
And this ayah is saying, araytum min ahlakani
allahu wa ma'i in the most severe
manner.
You see, if Allah subhanahu wa ta'ala
was to punish me and those with me,
salallahu alayhi wa alayhi wasalam, wa radiallahu anas
sahaba, never happened.
Or rahimana, or he shows us mercy.
What is it to you?
What is it to you?
What Allah does with us.
What's going to happen to you?
Who's going to protect you from a painful
punishment?
Isn't that supposed to be what you're focused
on?
The fifth command.
Qul, say this.
Huwa ar-Rahman.
He is the most compassionate.
How many times now in this surah?
Have you followed along with the word?
How many times in this surah has ar
-Rahman come in?
Go back to the beginning of it and
look.
This is the fourth time.
It's more than surah ar-Rahman itself.
He uses it, huwa ar-Rahman, because you
need to know Allah, know this about him.
He is the most compassionate.
He is the most loving.
His compassion and mercy towards you is unlimited.
It's infinite.
Say, huwa ar-Rahman.
He is the most compassionate.
Amanna bihi.
We have embraced belief in him.
We have internalized the acceptance of him.
Wa alayhi tawakkalna.
And upon him we depend.
This is the conclusion.
If you learn these pieces of information, this
is what you will state with clarity.
You will stop focusing on the destiny of
other people and you'll focus on your own.
You will state the nature of your Lord,
ar-Rahman.
And you will have full iman in him.
And you will have full dependence on him.
Fasa ta'lamoona man huwa fee dhalalim mubeen.
And then on the Day of Judgment, everyone
will figure out, people will learn.
You'll find the knowledge on that day, who
is in a state of misguidance, true state
of misguidance.
Leave it till Yawm al-Qiyamah.
We know who we are.
We know who our Lord is.
We know what we believe in.
We know upon whom we depend.
We know that.
Others don't.
They can know whatever they want and they
cannot know whatever they want.
We know who we are and what we
stand for.
And Yawm al-Qiyamah, on the Day of
Judgment, fasa ta'lamoon, you'll find out, man
huwa fee dhalalim mubeen, who was living a
life of complete and clear misguidance.
Leave it till then.
We'll leave it till then.
We don't have to argue with you here
and waste time.
You don't want this, fine.
Yawm al-Qiyamah will be clear.
Last piece.
Qul, say, Ara'aytum.
Hypothetically.
An asbaha ma'ukum ghawra.
If water stopped floating.
If water just ran right into the center
of the earth.
And no matter how deeply you dug into
the ground, into the earth, you could not
extract water.
Ghawra, it goes down.
Another law, a basic law, of how the
levels of the earth and how the stages,
how soil and how earth actually function with
one another.
Law, a law that Allah Subhana put in
the universe.
Where when water comes and is absorbed, it
runs in certain directions, it's gathered in a
certain layer of the earth and then it
comes back up again because of the heat
under it and then you have water that
is purified by the earth itself for you
to drink.
If that stopped happening, if the earth drank
all of its water and took its rights
to its core and there's nothing under anymore.
Man ya'teekum bima imma'een.
Who will bring you water that is...
Imma'een, water that is going to come...
Al-'Ayn, is going to come on the surface
that is drinkable.
Who's going to bring you water that will
surface that you can drink?
And the answer is, Tabarakalladhee biyadihil mulk.
The cyclic surah.
It ends with a question that is answered
by the beginning of it.
The one who put that law that allows
you to eat and drink and live is
the one whose blessings, Tabarak, keep on coming
time and time again and there's no appreciation
and there's no true acknowledgement of them.
And that's how Surah Al-Mulk ends.
It's a beautiful surah.
I hope I was able to help you
enjoy it and appreciate its beauty.
We'll end with that insha'Allah ta'ala.
We'll start Surah Al-Qalam next week.
SubhanAllah bihamdik.
Jalool la ilaha illa anta astaghfirutuhu.
Bida'ik.
Wassalamu'alaikum warahmatullahi wabarakatuhu.
Wabarakatuhu ala nabiyyina Muhammad wa ala alihi wa
sahbihi ajma'een.
Assalamu'alaikum warahmatullahi wabarakatuhu.
Wa barakatuhu ala nabiyyina Muhammad wa ala alihi
wa sahbihi ajma'een.
Assalamu'alaikum warahmatullahi wabarakatuhu.