Adnan Rajeh – Sunday Tafseer- 69 Part 5 Surat Al-Haqqah

Adnan Rajeh
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AI: Summary ©

The importance of finding one's passion and bringing it into one's life is crucial for achieving spiritual growth and transformation. It is crucial for learning philosophy and history, and for people to find their passion. The "monestry of the heart" is essential for everyone to acknowledge and deny the truth of certainty, and to not let people feel scared for the Prophet. The "monestry of the heart" is essential for everyone to make an oath and avoid harms, and for people to find their passion.

AI: Summary ©

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			So tonight, inshallah ta'ala, we're going to
		
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			conclude Tafseer of Surah Al-Haqqa.
		
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			And we may have a little bit of
		
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			extra time at the end, and I may
		
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			talk a little bit about Surah Al-Mu
		
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			'arij, if time allows us.
		
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			Now, we only have a few weeks left
		
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			until Ramadan, so in addition to this week
		
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			or today, which is February 1st or 2nd,
		
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			2nd today, so this halaqa will continue in
		
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			Tafseer on the 9th and then again on
		
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			the 18th.
		
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			And then after that, weeks after that, which
		
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			will be the 23rd, actually, no, so it's
		
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			just next week.
		
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			And then after that, the two weeks after
		
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			that will be a part of the Ramadan
		
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			prep.
		
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			So the two weekends before Ramadan, usually I
		
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			run Ramadan prep sessions.
		
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			And we'll talk about, I'll put them out,
		
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			the schedule will come out soon because I've
		
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			already put the schedule out with the dates
		
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			and everything, I just can't remember.
		
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			Because February is so short, I forget about
		
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			it, so February is only 28 days this
		
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			year, so I keep on mixing up the
		
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			timings.
		
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			But we'll probably run this today and then
		
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			next week, and then after that we may
		
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			start the Ramadan prep sessions.
		
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			You'll see in the website groups the schedule
		
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			for them.
		
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			Some of the sessions will be focused on
		
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			fiqh, just talking about the jurisprudence of Ramadan,
		
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			what to kind of, a reminder for people
		
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			who maybe haven't thought about these things or
		
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			haven't asked the questions that they want to
		
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			ask.
		
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			And then some of them will be talking
		
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			about the spiritual preparation and then what comes
		
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			with it, inshallah to Allah.
		
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			So that's the plan.
		
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			It will happen both on Saturdays and Sundays,
		
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			so not just Sunday we'll switch to Ramadan
		
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			prep, also the Saturday seerah we'll switch to
		
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			Ramadan prep as well, and even the Arabic
		
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			halaqa that I run on Friday will also
		
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			be Ramadan prep, they'll just be in Arabic,
		
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			the languages as they are.
		
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			So we won't get very far in Surat
		
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			al-Ma'arij before Ramadan, I'm hoping that
		
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			within the next year we conclude what's left
		
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			of the Qur'an, we have a juz'
		
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			and a half left, I'm hoping within the
		
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			next year, maybe hopefully next year or by
		
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			the end of 2025, we can get through
		
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			it, I don't know if I can but
		
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			that's the goal inshallah to Allah.
		
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			So we stopped last week at ayah number
		
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			37 in Surat al-Haqqa, and I know
		
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			that I've been going on some tangents at
		
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			the beginning of each of these sessions over
		
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			the last number of weeks while trying to
		
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			talk about Surat al-Haqqa, mainly because I
		
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			think the topic that it addresses is of
		
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			extreme importance and at the same time it
		
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			goes under radar for many people, for most
		
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			people, because we often as Muslims who are
		
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			practicing or hoping to become practicing, we focus
		
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			obviously on the knowledge piece, what Surat al
		
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			-Mulk addresses, like knowing, understanding and comprehending, the
		
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			intellectual part of it.
		
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			And of course then the second degree of
		
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			importance is the ethical code, what is it
		
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			that I do and don'ts and what are
		
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			the principles and values that I need to
		
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			adhere to and hold myself to, where is
		
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			the bar held?
		
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			And then Surat al-Haqqa which is talking
		
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			about the spiritual growth or the emotional reflection,
		
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			this often doesn't get the amount of attention
		
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			that it deserves, mainly because people aren't comfortable
		
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			with it, mainly because people don't feel comfortable
		
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			being emotionally stimulated or reflecting in an emotional
		
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			or spiritual way, it's just not a nice
		
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			feeling, especially if you're not in touch with
		
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			your feelings and especially if this is something
		
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			that makes you feel awkward or embarrassed and
		
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			a lot of people feel that way is
		
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			what I'm trying to say, this is not
		
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			something that is rare or uncommon, it's actually
		
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			quite common, so if you feel that way
		
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			then you're part of a larger group, most
		
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			people have this problem, mainly because as people
		
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			living in this century, during this time that
		
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			we're living in, the materialism has peaked, it's
		
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			the epitome of materialism, to the point where
		
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			we don't really, we've lost touch with that
		
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			part of ourselves, to the degree where most
		
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			scientific minds don't even recognize the existence of
		
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			a spiritual aspect to the existence of the
		
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			human being and even if they do, they
		
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			see the emotional aspect of our existence to
		
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			be extremely chemical, almost only, exclusively chemical, taking
		
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			away from it any meaning or any bigger
		
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			meaning that the human being can derive from
		
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			how they reflect on things in an emotional
		
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			capacity and I don't know if that's done
		
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			us any good, honestly, over these last number
		
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			of years, like I said, it's a two
		
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			-edged sword, when a preacher speaks or reflects
		
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			spiritually or emotionally on things, it's a two
		
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			-edged sword, it has to be done appropriately
		
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			or else you start selling people illusions, you
		
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			lie to people and you get them all
		
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			worked up about things that are not even
		
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			necessarily true, it's a cheap way to get
		
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			popular, if you ever do that, it's a
		
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			cheap way to become famous, to become popular,
		
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			it's just kind of playing on that piece
		
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			because everyone has a struggle on that front,
		
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			but the Qur'an is very methodological about
		
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			it, the Qur'an recognizes there's a certain
		
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			aspect of your existence that is spiritual, that
		
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			is emotional, that has to be tapped into,
		
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			you have to live that, you have to
		
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			experience it, your passion and your compassion have
		
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			to be aligned with your intellect, they have
		
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			to be aligned, they have to be directed
		
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			in the same, they have to be funneled
		
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			in the same direction, if they're not, if
		
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			they're not channeled in the same direction then
		
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			you are living a certain degree of discrepancy,
		
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			and it becomes almost painful, maybe not physically
		
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			but mentally and emotionally it becomes quite painful,
		
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			and cognitive dissonance, its essence comes from that,
		
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			from the heart being in one direction and
		
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			the mind being another one, it's not just
		
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			facts that you learn that we're different, we
		
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			continuously learn throughout our lives all the time,
		
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			the things that are factual to us are
		
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			constantly being challenged and that's fine, as a
		
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			Muslim it's not something that would bother you,
		
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			because if there's a truth somewhere that lies
		
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			outside of where you are, then you're going
		
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			to follow that truth, you're not going to
		
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			follow just whatever you're listening to, you're going
		
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			to follow the truth wherever the truth may
		
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			be, so a Muslim should never have cognitive
		
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			dissonance because you are a seeker of the
		
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			truth, whoever carries it, whoever says it, you're
		
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			going to follow the truth, and the reason
		
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			that we follow the Qur'an is because
		
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			it speaks the truth, not the other way
		
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			around, we don't say, no, this is the
		
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			truth because we follow it, no, no, we
		
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			follow it because it's the truth, the sequence
		
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			here is important, you put the carriage before
		
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			the horses, you're going to run into trouble,
		
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			it has to be understood appropriately, but then
		
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			the passion has to be there too, if
		
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			your passion is somewhere, if your passion is
		
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			haram, and you believe in halal, then what
		
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			do you think your life is going to
		
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			look like?
		
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			If your passion is sin, and your mind
		
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			is following law, the law of God, or
		
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			whatever law you follow, then you're going to
		
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			find it very difficult to live, you know
		
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			you should do this, but you want to
		
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			do this all the time, so how do
		
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			we change that?
		
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			So that's where your spiritual growth comes in,
		
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			that's where, no, no, your heart has to
		
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			buy into this, and it's actually a beautiful
		
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			thing when you figure that out and actually
		
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			tap into it, actually quite beautiful, because up
		
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			to the moment that you figure this out,
		
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			you believe, you'll believe at some level, on
		
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			some level that it's impossible, on some level
		
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			you'll feel it's impossible, no, I will live
		
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			my life like this forever, I will always
		
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			want something wrong, but I'm going to do
		
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			the right thing anyways, what if I told
		
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			you that you don't have to feel that
		
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			way, you could actually want what is right,
		
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			wouldn't that be cool, wouldn't that be awesome,
		
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			if the carrot could be just kind of
		
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			moved a little bit and put the same
		
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			direction, why is it that we're led to
		
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			believe that it's impossible, no, no, the carrot
		
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			always has to be over there where it's
		
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			wrong, but I'm going to stay here on
		
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			the right path, but the carrot's over there,
		
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			that's a, no, no, with a little bit
		
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			of finesse, a little bit of reflection, emotional
		
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			reflection, similar to what Surah Al-Haqqa has
		
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			done for us in the last couple of
		
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			weeks, you can take that carrot and you
		
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			can move it a bit, and you can
		
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			align it with the direction that you want
		
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			to go in, and then the strength of
		
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			your nafs, this soul that is very powerful,
		
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			that is very instinctive, and when it wants
		
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			something it wants it, instead of it pushing
		
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			against you all your life, instead of it
		
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			always trying to pull you away from what
		
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			you want to do, it's actually now helping
		
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			you get done what you want to do,
		
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			and people who live that way, by the
		
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			way, they're happiest people, someone who loves their
		
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			job, right, it's a simple example, it's a
		
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			simple example, not even religiously affiliated, it's just
		
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			a simple example, if you hate your job,
		
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			and you have to do it, well, you're
		
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			doing it because your mind's like, no, no,
		
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			you need to do this or else you're
		
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			going to be broke, and you're not going
		
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			to be able to take care of yourself
		
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			or your family, you have to go do
		
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			this horrible job, and work with the people
		
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			that you don't like, but is there any
		
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			possibility that you could do a job that
		
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			you enjoyed?
		
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			Now, people who do jobs that they enjoy,
		
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			they're the happiest amongst us, on a simple
		
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			materialistic level, why?
		
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			Because now the carrot and the goal are
		
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			aligned, they like doing this, and this is
		
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			the job that they make the money off,
		
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			they're the happiest people, amongst the happiest people
		
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			on the planet, and I see it a
		
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			lot in academia, you'll walk in and you'll
		
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			see a scientist, a real scientist, like someone
		
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			in the white lab coat type of guy,
		
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			who is absolutely mesmerized by the research that
		
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			he is involved in, absolutely taken by it,
		
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			he loves it, he comes in first person
		
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			and leaves in last person, because he loves
		
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			the science that he's trying to improve, he
		
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			enjoys thinking about it, talking about it, getting
		
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			involved in it, people like that are inspiring,
		
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			because they don't have this dissonance, they don't
		
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			have this discrepancy, this almost schizophrenic effect, like
		
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			it's very difficult to live a life where,
		
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			here's what I am doing, and I know
		
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			I should do it, that's what I want
		
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			to do, and I always want to do
		
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			that, I always want to do it, but
		
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			I'm doing this anyways, but I always want
		
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			to do that, how long do you think
		
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			you can survive like that?
		
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			Yeah, it's not fun, you can't really survive
		
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			like that, either this, or one of them,
		
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			you have to get one of them to
		
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			align, or you'll just spend the rest of
		
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			your life not really moving very quickly on
		
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			either front, the rest of your life will
		
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			just be going a little bit, then they
		
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			come back again, and kind of rumbling along,
		
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			grumbling along the road and then getting distracted,
		
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			and they come back, I don't wish that
		
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			upon anybody, especially when you don't have to,
		
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			but I think sometimes we are led to
		
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			believe that that's the only way, only way,
		
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			oh, it's always going to be difficult, beginning
		
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			it, the beginning, because the nefs in it's
		
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			primitive form, wants only what it's instincts tells
		
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			it to want, it just wants the food,
		
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			and the drink, and the *, and it
		
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			wants the status, and it wants the play,
		
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			and it wants the power, and it wants
		
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			the control, and it wants, just the simple
		
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			stuff, because it's programmed to survive, and your
		
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			nefs is your biggest fan, it loves you
		
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			a lot, it just doesn't know what's best
		
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			for you, so it thinks this is best
		
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			for you, so it wants it for you,
		
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			but your nefs is very ignorant, and it's
		
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			very primitive, you just have to do some
		
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			tahzib, a little bit of taming, a little
		
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			bit of taming, and it'll change, it'll change,
		
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			like a child, a child comes out, and
		
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			they're all over the place, and then you
		
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			slowly raise them, tame them, get rid of
		
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			bad habits, bring in good habits, they get
		
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			used to it, it becomes a flow, people
		
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			don't love to read the moment they're born,
		
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			it takes them a while to learn to
		
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			pick up a book, and read it, and
		
00:12:03 --> 00:12:05
			understand it, and enjoy it, it's an art,
		
00:12:05 --> 00:12:07
			it's a skill, it doesn't happen immediately, but
		
00:12:07 --> 00:12:08
			once you get them down that flow, they
		
00:12:08 --> 00:12:11
			actually, they treasure it, it becomes something beautiful,
		
00:12:11 --> 00:12:13
			you don't have to push that upon them,
		
00:12:13 --> 00:12:14
			everyone wants to sit around and play all
		
00:12:14 --> 00:12:18
			day, and watch TV, everybody does, as in,
		
00:12:19 --> 00:12:21
			the soul of everyone would like that, except
		
00:12:21 --> 00:12:22
			those who have learned to tame it, and
		
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			they actually don't want to do that, like
		
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			I know people who don't want these things,
		
00:12:26 --> 00:12:29
			they don't enjoy them, the example I give
		
00:12:29 --> 00:12:30
			here a lot, and forgive me, these tangents
		
00:12:30 --> 00:12:33
			are just because Surat Al-Haqqa offers us
		
00:12:33 --> 00:12:36
			this unique opportunity to talk about these things,
		
00:12:37 --> 00:12:40
			in a pure sense, because usually emotional reflection
		
00:12:40 --> 00:12:42
			and spiritual growth in the Qur'an is
		
00:12:42 --> 00:12:44
			sporadic, it's all throughout the Mus'haf in
		
00:12:44 --> 00:12:47
			small little doses, Surat Al-Haqqa, that's all
		
00:12:47 --> 00:12:49
			it is, it's just, here's your requirement of
		
00:12:49 --> 00:12:50
			it, think about this for a little bit,
		
00:12:51 --> 00:12:53
			it gives me this opportunity to think about
		
00:12:53 --> 00:12:55
			it, for example, for men, and this is
		
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			something that is worth your reflection, just on
		
00:12:57 --> 00:13:03
			a philosophical, personal level, when men, in their
		
00:13:03 --> 00:13:06
			relationship with women in general, men have always
		
00:13:06 --> 00:13:09
			struggled with this, historically, always, marriage has always
		
00:13:09 --> 00:13:11
			been the institution through which families have been
		
00:13:11 --> 00:13:15
			built, and whether you're Muslim or you're, wherever
		
00:13:15 --> 00:13:17
			you come from, marriage is everywhere, marriage is
		
00:13:17 --> 00:13:21
			the norm, there's almost no example that is
		
00:13:21 --> 00:13:22
			worthy of sharing with you where marriage doesn't
		
00:13:22 --> 00:13:25
			exist, maybe there's a couple of examples, prehistoric
		
00:13:25 --> 00:13:27
			in some places in Africa, where it doesn't
		
00:13:27 --> 00:13:29
			exist, but almost everywhere, this is the norm,
		
00:13:29 --> 00:13:31
			it's something that started with Adam Alayhis Salaam,
		
00:13:31 --> 00:13:33
			and it continues till this day, it's how
		
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			life evolved, but men tend to always see
		
00:13:37 --> 00:13:43
			the grass greener outside the fence, even though
		
00:13:43 --> 00:13:46
			it's haram, so Islam says, look, looking outside
		
00:13:46 --> 00:13:50
			is haram, that's prohibited, so are you going
		
00:13:50 --> 00:13:51
			to spend the rest of your life as
		
00:13:51 --> 00:13:54
			a man, looking and wishing and hoping and
		
00:13:54 --> 00:14:01
			dreaming and all that, about something and what
		
00:14:01 --> 00:14:03
			you got, or is there a way for
		
00:14:03 --> 00:14:08
			you to actually despise haram, to see it
		
00:14:08 --> 00:14:11
			as something that is impure, that you don't
		
00:14:11 --> 00:14:13
			want it, it was offered to you, there's
		
00:14:13 --> 00:14:16
			no other way to understand this, or to
		
00:14:16 --> 00:14:20
			explain Yusuf Alayhis Salaam's encounter, except that way,
		
00:14:21 --> 00:14:22
			I have no way to explain Yusuf Alayhis
		
00:14:22 --> 00:14:24
			Salaam's example in the Quran, there's no way
		
00:14:24 --> 00:14:27
			for me to explain it, he's 17, he's
		
00:14:27 --> 00:14:31
			17, you don't understand 17, men in their
		
00:14:31 --> 00:14:38
			40s can't control themselves, he was 17, he's
		
00:14:38 --> 00:14:41
			17, he is enslaved, no one around him
		
00:14:41 --> 00:14:45
			knows him, he is held to no code
		
00:14:45 --> 00:14:47
			of conduct by anyone, no one is expecting
		
00:14:47 --> 00:14:49
			anything from him, and he is being sought
		
00:14:49 --> 00:14:52
			out by someone who he sees attractive in
		
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			closed chambers, enclosed chambers, and he said no,
		
00:14:57 --> 00:14:59
			I don't know, I don't know, I think
		
00:14:59 --> 00:15:06
			if you did this experiment on a million
		
00:15:06 --> 00:15:08
			men, probably a million times out of a
		
00:15:08 --> 00:15:11
			million, it would happen, very rare to run
		
00:15:11 --> 00:15:13
			into someone who is like, nope, with the
		
00:15:13 --> 00:15:15
			parameters that are being given, they'll say no
		
00:15:15 --> 00:15:17
			to this, very rare, but why do they
		
00:15:17 --> 00:15:17
			say no to it?
		
00:15:18 --> 00:15:20
			Because you can get to the point where
		
00:15:20 --> 00:15:22
			anything that is prohibited by Allah Subh'anaHu
		
00:15:22 --> 00:15:23
			Wa Ta-A'la is something that you
		
00:15:23 --> 00:15:25
			despise, you don't like, you have no interest
		
00:15:25 --> 00:15:27
			in, and even if for a moment, even
		
00:15:27 --> 00:15:28
			if for a moment shaytan finds it in
		
00:15:28 --> 00:15:30
			an opening somewhere in the moment, it's very
		
00:15:30 --> 00:15:32
			weak, it's trivial to your actual belief in
		
00:15:32 --> 00:15:34
			the way you feel about things, you find
		
00:15:34 --> 00:15:39
			that the instinct of fahisha, that may be
		
00:15:39 --> 00:15:42
			joyous for a second, is outweighed by the
		
00:15:42 --> 00:15:44
			disgust you have of being labelled or being
		
00:15:44 --> 00:15:46
			a part of haram, you just find that
		
00:15:46 --> 00:15:48
			to be way more disgusting to you, that
		
00:15:48 --> 00:15:49
			I'm going to be, I have done haram,
		
00:15:49 --> 00:15:51
			I've been a part of haram, I've dipped
		
00:15:51 --> 00:15:52
			into something impure, I don't want to do
		
00:15:52 --> 00:15:55
			that, so I can outweigh it, how do
		
00:15:55 --> 00:15:56
			you do that?
		
00:15:56 --> 00:15:58
			That's where the passion now is, because the
		
00:15:58 --> 00:16:01
			passion has now aligned with the intellect, the
		
00:16:01 --> 00:16:03
			passion has aligned with the theology, the spiritual
		
00:16:03 --> 00:16:05
			growth now is in the same direction, it's
		
00:16:05 --> 00:16:06
			a beautiful thing, he tells us this, alayhi
		
00:16:06 --> 00:16:10
			salatu wasalam, hadith ibn majah, with the reasonable
		
00:16:10 --> 00:16:16
			chain of narration, alayhi salatu wasalam, you will
		
00:16:16 --> 00:16:19
			not achieve full degrees of iman until your
		
00:16:19 --> 00:16:23
			self-desires, your desires, become aligned with what
		
00:16:23 --> 00:16:25
			I'm teaching, and your self-desires will become
		
00:16:25 --> 00:16:28
			aligned with my teaching, that's full iman, and
		
00:16:28 --> 00:16:29
			that's what I'm going to do inshallah after
		
00:16:29 --> 00:16:32
			fajr, throughout ramadan inshallah, we're going to run
		
00:16:32 --> 00:16:34
			this year inshallah during the weekdays, it's going
		
00:16:34 --> 00:16:35
			to be tazkiya pearls, I'm going to try
		
00:16:35 --> 00:16:37
			and cover as many of these concepts as
		
00:16:37 --> 00:16:40
			I can possibly cover, so that you have
		
00:16:40 --> 00:16:43
			a reference for them for contemplation and reflection
		
00:16:43 --> 00:16:46
			in your life inshallah, and this is what
		
00:16:46 --> 00:16:49
			surah al haqqa is trying to put, offer
		
00:16:49 --> 00:16:53
			yourself the ability for your passion to be
		
00:16:53 --> 00:16:55
			invested in the love of Allah subhanahu wa
		
00:16:55 --> 00:16:56
			ta'ala, in the love of the quran,
		
00:16:56 --> 00:16:57
			in the love of the prophet alayhi salatu
		
00:16:57 --> 00:16:59
			wasalam, in the love of this deen, allow
		
00:16:59 --> 00:17:02
			yourself to do that, when you look at
		
00:17:02 --> 00:17:05
			islam historically, the reason that you have nasheed
		
00:17:05 --> 00:17:10
			for example as a part of our culture
		
00:17:10 --> 00:17:12
			is because it was a way, it was
		
00:17:12 --> 00:17:15
			a method for people to move their hearts
		
00:17:15 --> 00:17:17
			in that direction, they knew it was right,
		
00:17:18 --> 00:17:19
			they had studied things, they had thought about
		
00:17:19 --> 00:17:21
			them deeply, they had figured out the theology,
		
00:17:21 --> 00:17:24
			they had intellectually fully bought in, but they
		
00:17:24 --> 00:17:26
			wanted their hearts to be stimulated in that
		
00:17:26 --> 00:17:29
			direction, so the art of shir and nasheed
		
00:17:29 --> 00:17:30
			came out in people, why?
		
00:17:30 --> 00:17:32
			just to stimulate the heart, and then of
		
00:17:32 --> 00:17:34
			course you have the salah and the dua
		
00:17:34 --> 00:17:36
			and all the others, why do we beautify
		
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			quran?
		
00:17:38 --> 00:17:39
			when you think about it, this is a
		
00:17:39 --> 00:17:43
			very serious book, very serious, it talks about
		
00:17:43 --> 00:17:47
			very serious things, very philosophical, extremely profound, every
		
00:17:47 --> 00:17:50
			word, you stop at every single word, there
		
00:17:50 --> 00:17:51
			is not one word that is put there
		
00:17:51 --> 00:17:54
			just because, no no, every word is perfectly
		
00:17:54 --> 00:17:57
			placed, no other word would work aside from
		
00:17:57 --> 00:17:59
			the word that Allah swt chose, you can
		
00:17:59 --> 00:18:01
			easily prove these things linguistically with a little
		
00:18:01 --> 00:18:02
			bit of arabic knowledge, it is not that
		
00:18:02 --> 00:18:04
			hard, so why do we sing it out?
		
00:18:04 --> 00:18:06
			it almost seems like it defeats the purpose,
		
00:18:07 --> 00:18:10
			you wouldn't do that for any other book,
		
00:18:10 --> 00:18:12
			you wouldn't pick up any other book of
		
00:18:12 --> 00:18:13
			philosophy or book of history and sing it
		
00:18:13 --> 00:18:15
			out, but you sing out this one because
		
00:18:15 --> 00:18:17
			if the artistic piece is not involved in
		
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			it, so that the hearts get moved, so
		
00:18:19 --> 00:18:21
			the hearts are aligned with it, then you
		
00:18:21 --> 00:18:23
			are not going to get very far, you
		
00:18:23 --> 00:18:26
			can learn the concepts quickly, but then the
		
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			heart has to be involved, so Allah swt
		
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			made laws for how it was going to
		
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			be recited, so I can't sit down and
		
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			recite it as if I am reading a
		
00:18:33 --> 00:18:38
			newspaper, I can't say, no, I have to
		
00:18:38 --> 00:18:42
			sing it out and so do you, let
		
00:18:42 --> 00:18:44
			me bring an imam who stands here and
		
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			doesn't have a nice voice, you won't let
		
00:18:45 --> 00:18:47
			him next time, next day if I put
		
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			him next time someone will take him aside,
		
00:18:48 --> 00:18:50
			he has a horrible voice, what does it
		
00:18:50 --> 00:18:51
			matter, what does the voice have to do
		
00:18:51 --> 00:18:54
			with anything, it shouldn't, it's just the meanings,
		
00:18:54 --> 00:18:57
			but we know there is more to it
		
00:18:57 --> 00:18:59
			than just the words, we know that the
		
00:18:59 --> 00:19:00
			hearts have to move, and that's what we
		
00:19:00 --> 00:19:02
			look for, that's why when you find someone
		
00:19:02 --> 00:19:05
			who moves you, you get stuck with it,
		
00:19:05 --> 00:19:06
			if there is a reciter that you enjoy
		
00:19:06 --> 00:19:07
			that moves your heart, you listen to him
		
00:19:07 --> 00:19:09
			all the time, if there is a speaker
		
00:19:09 --> 00:19:11
			who stimulates you spiritually, you stick to it,
		
00:19:11 --> 00:19:12
			if there is a time of the year
		
00:19:12 --> 00:19:14
			that you find that moves you, you love
		
00:19:14 --> 00:19:15
			it like Ramadan, if there is a place
		
00:19:15 --> 00:19:16
			on earth that you find that your heart
		
00:19:16 --> 00:19:18
			is moved, you go back like Masjid al
		
00:19:18 --> 00:19:20
			-Haram and Masjid al-Nabawi, why because these
		
00:19:20 --> 00:19:23
			places, because we all are thirsty for some
		
00:19:23 --> 00:19:28
			spiritual or emotional stimulus, we all want it,
		
00:19:28 --> 00:19:30
			but we've been almost led to believe that
		
00:19:30 --> 00:19:32
			it's impossible to obtain, and that it's far
		
00:19:32 --> 00:19:34
			fetched, and that it's not, no, no, no,
		
00:19:34 --> 00:19:38
			not, not, not, it's not, it's the opposite,
		
00:19:39 --> 00:19:42
			Islam was built on people who their love
		
00:19:42 --> 00:19:45
			was in this direction, they loved it, they
		
00:19:45 --> 00:19:47
			loved it, they loved hearing the Qur'an,
		
00:19:47 --> 00:19:49
			they loved looking at the Prophet's face, they
		
00:19:49 --> 00:19:51
			loved listening to his name being said, they
		
00:19:51 --> 00:19:53
			loved saying the name of their Lord, they
		
00:19:53 --> 00:19:55
			loved saying it, it was delicious on their
		
00:19:55 --> 00:19:57
			tongues when they said it, they enjoyed it,
		
00:19:57 --> 00:19:59
			they enjoyed everything about it, they loved to
		
00:19:59 --> 00:20:00
			stand in prayer, they enjoyed it, they didn't
		
00:20:00 --> 00:20:03
			want to be interrupted in prayer, like the
		
00:20:03 --> 00:20:04
			stories that you have, there is no way
		
00:20:04 --> 00:20:05
			to explain them aside from that, how do
		
00:20:05 --> 00:20:08
			you explain Ubaid ibn Salman standing there, praying
		
00:20:08 --> 00:20:10
			in the middle of the night, he's standing
		
00:20:10 --> 00:20:12
			on guard, Ammar ibn Yasir is sleeping, he's
		
00:20:12 --> 00:20:15
			standing there on guard, and two arrows, two
		
00:20:15 --> 00:20:18
			Arabian arrows hit him, one in the shoulder,
		
00:20:18 --> 00:20:19
			one in the leg, and he just pulls
		
00:20:19 --> 00:20:22
			them out and continues his Salah, insane, that
		
00:20:22 --> 00:20:25
			is absolutely insane, if I get hurt by
		
00:20:25 --> 00:20:27
			an arrow, everyone here will know that I
		
00:20:27 --> 00:20:28
			was hit by an arrow, it will be
		
00:20:28 --> 00:20:31
			in every paper, and my pain will be
		
00:20:31 --> 00:20:33
			known by all of my family for a
		
00:20:33 --> 00:20:35
			very long time, and the amount of painkillers
		
00:20:35 --> 00:20:37
			that I will abuse to make sure I
		
00:20:37 --> 00:20:38
			don't feel the pain, he just pulls it
		
00:20:38 --> 00:20:40
			out and continues, Ammar ibn Yasir wakes up
		
00:20:40 --> 00:20:42
			when a drop of blood hits his face,
		
00:20:42 --> 00:20:46
			he looks for the person who is trying
		
00:20:46 --> 00:20:47
			to kill him, he tells him, what is
		
00:20:47 --> 00:20:54
			wrong with you, I was reciting a surah,
		
00:20:54 --> 00:20:56
			I'd rather die than stop, I was enjoying
		
00:20:56 --> 00:20:58
			it, I didn't want to stop, how do
		
00:20:58 --> 00:21:01
			you explain this, some people don't explain it,
		
00:21:01 --> 00:21:03
			they say, oh these are all just, they
		
00:21:03 --> 00:21:05
			are all just myths, there is too many
		
00:21:05 --> 00:21:09
			of them, unfortunately, there is way too many
		
00:21:09 --> 00:21:11
			of them for them to be myths, it
		
00:21:11 --> 00:21:12
			was one or two stories I would say,
		
00:21:12 --> 00:21:15
			yeah I am made up, but they are
		
00:21:15 --> 00:21:18
			in abundance, and they are narrated by, they
		
00:21:18 --> 00:21:21
			have chains of narration that are admissible, there
		
00:21:21 --> 00:21:22
			are so many of them that you can't
		
00:21:22 --> 00:21:24
			deny it, these aren't miracles, these are just
		
00:21:24 --> 00:21:29
			talking about people who felt differently about that
		
00:21:29 --> 00:21:32
			which we are reciting here today, that which
		
00:21:32 --> 00:21:36
			we are experiencing, they experienced it differently, there
		
00:21:36 --> 00:21:37
			was a part of them that was invested
		
00:21:37 --> 00:21:39
			in it, that we have yet to figure
		
00:21:39 --> 00:21:42
			out how to invest it in, that's all,
		
00:21:42 --> 00:21:46
			that's the missing piece, once you do, and
		
00:21:46 --> 00:21:48
			inshallah you will, once you do, a lot
		
00:21:48 --> 00:21:51
			of your previous struggles become jokes, a lot
		
00:21:51 --> 00:21:53
			of your previous struggles as a Muslim become
		
00:21:53 --> 00:21:56
			jokes again, that's not my struggle anymore, your
		
00:21:56 --> 00:21:58
			struggle is actually elevated to a different level,
		
00:21:58 --> 00:22:01
			you are thinking about different things, what you
		
00:22:01 --> 00:22:03
			are struggling with is perfecting things, you are
		
00:22:03 --> 00:22:05
			trying to perfect your craft, it's not just
		
00:22:05 --> 00:22:08
			getting it done, it's not just not missing
		
00:22:08 --> 00:22:11
			it, because now your passion is aligned in
		
00:22:11 --> 00:22:14
			the same direction as your intellect, your theology
		
00:22:14 --> 00:22:15
			is going in the same direction, now you
		
00:22:15 --> 00:22:16
			are just trying to make sure that shaitan
		
00:22:16 --> 00:22:18
			doesn't find ways to ruin your intention, take
		
00:22:18 --> 00:22:20
			away your sincerity, fill you with vanity or
		
00:22:20 --> 00:22:22
			arrogance, or make you envious, or make you
		
00:22:22 --> 00:22:24
			lustful, or make you someone who is focused
		
00:22:24 --> 00:22:27
			on the purity of it, on the love
		
00:22:27 --> 00:22:29
			that exists inside of it, that's the only
		
00:22:29 --> 00:22:32
			way, in my opinion, that is possible to
		
00:22:32 --> 00:22:37
			explain the social change the Prophet brought to
		
00:22:37 --> 00:22:39
			the people of Arabia within the 23 years
		
00:22:39 --> 00:22:42
			that he lived, it was 23 years, I've
		
00:22:42 --> 00:22:47
			been teaching this for 25 now, I've outnumbered
		
00:22:47 --> 00:22:51
			his years, I've achieved nothing in comparison, nothing,
		
00:22:51 --> 00:22:54
			not even a slither in comparison of what
		
00:22:54 --> 00:22:56
			he did, how was it that he made
		
00:22:56 --> 00:22:59
			that difference, because it wasn't just his intellectual
		
00:22:59 --> 00:23:01
			stimulation of people, it wasn't just that his
		
00:23:01 --> 00:23:04
			argument made sense, and his character was at
		
00:23:04 --> 00:23:09
			the level, he held the bar high, not
		
00:23:09 --> 00:23:11
			only that, but also he was able to
		
00:23:11 --> 00:23:14
			get, stimulate the heart, touch their hearts and
		
00:23:14 --> 00:23:16
			stimulate their spirits, and they felt that growth,
		
00:23:16 --> 00:23:20
			and that growth became meaningful, and that's what
		
00:23:20 --> 00:23:23
			really, in my opinion, one of the main
		
00:23:23 --> 00:23:25
			missing things, you will run into people who
		
00:23:25 --> 00:23:29
			are spiritually stimulated and have some passion, and
		
00:23:29 --> 00:23:32
			inshallah they do well, but a lot of
		
00:23:32 --> 00:23:34
			the times what ends up occurring is that
		
00:23:34 --> 00:23:38
			they are people who have that predisposition to
		
00:23:38 --> 00:23:41
			be stimulated emotionally, but they didn't put any
		
00:23:41 --> 00:23:44
			time in actually learning the thesis, like the
		
00:23:44 --> 00:23:47
			theology, they don't understand the religion appropriately, they
		
00:23:47 --> 00:23:50
			don't have the right, I'm not saying all
		
00:23:50 --> 00:23:50
			of them, I'm just saying that this is
		
00:23:50 --> 00:23:53
			a common problem, where you can't seem to
		
00:23:53 --> 00:23:54
			get everything, it's not that hard to get
		
00:23:54 --> 00:23:56
			them all in one place, but a lot
		
00:23:56 --> 00:23:57
			of times you just focus on one thing
		
00:23:57 --> 00:23:59
			and then you ignore the other, but the
		
00:23:59 --> 00:24:00
			art of it is making sure that you
		
00:24:00 --> 00:24:02
			get them all, and once you run into
		
00:24:02 --> 00:24:03
			those people, you'll know, you'll know that you
		
00:24:03 --> 00:24:05
			ran into something special, because this person not
		
00:24:05 --> 00:24:08
			only understands things appropriately, not only practices them
		
00:24:08 --> 00:24:10
			appropriately, but he also feels the right thing,
		
00:24:11 --> 00:24:12
			he has that love and that passion that
		
00:24:12 --> 00:24:14
			you will start to be, you'll admire it,
		
00:24:15 --> 00:24:16
			and you'll actually start to spend more time
		
00:24:16 --> 00:24:19
			with them, because it rubs off, that love
		
00:24:19 --> 00:24:21
			rubs off, and you want to be in
		
00:24:21 --> 00:24:23
			their aura for as long as possible, because
		
00:24:23 --> 00:24:25
			that love and that compassion and that clarity
		
00:24:25 --> 00:24:28
			is something that we all crave, and if
		
00:24:28 --> 00:24:30
			we can't have it ourselves, at least be
		
00:24:30 --> 00:24:30
			around people.
		
00:24:32 --> 00:24:34
			Subhanallah, may Allah make us amongst those who
		
00:24:34 --> 00:24:35
			experience it.
		
00:24:36 --> 00:24:38
			Alright, so let's recite inshallah ayah number 38,
		
00:24:38 --> 00:24:41
			this is the conclusion of the surah, still,
		
00:24:42 --> 00:24:43
			the surah is going to be filled with,
		
00:24:44 --> 00:24:47
			what we're looking at is still spiritual reflection,
		
00:24:48 --> 00:24:50
			but it's going to be very different, what
		
00:24:50 --> 00:24:52
			we're going to read tonight is on a
		
00:24:52 --> 00:24:54
			different level, very different than what we've read
		
00:24:54 --> 00:24:56
			so far, is Allah subhanahu wa ta'ala
		
00:24:56 --> 00:24:58
			saying al haqq, and repeating the word three
		
00:24:58 --> 00:25:02
			times, the ultimate reality, the ultimate truth, that
		
00:25:02 --> 00:25:05
			has nothing, that even comes remotely close to
		
00:25:05 --> 00:25:08
			it, in terms of its truthfulness, and then
		
00:25:08 --> 00:25:12
			he talks about the examples of the tribes
		
00:25:12 --> 00:25:14
			or the nations that lived before the Arab,
		
00:25:14 --> 00:25:16
			Thamud and Ad, and then he talks about
		
00:25:16 --> 00:25:18
			Fir'aun, and the people of Lut, and
		
00:25:18 --> 00:25:19
			he talks about the people of Nuh, to
		
00:25:19 --> 00:25:21
			reflect on their punishments, and how Allah subhanahu
		
00:25:21 --> 00:25:24
			wa ta'ala removed them, when they insisted
		
00:25:24 --> 00:25:26
			to be arrogant, and insisted on that path
		
00:25:26 --> 00:25:30
			of sin, and then he walked us down,
		
00:25:30 --> 00:25:32
			probably one of the longest snapshots of yawm
		
00:25:32 --> 00:25:34
			al qiyamah that exists, amongst the longest that
		
00:25:34 --> 00:25:36
			we have in the Quran, not the longest,
		
00:25:36 --> 00:25:38
			but amongst them, and he shows you what
		
00:25:38 --> 00:25:41
			happens to the world around you, and carrying
		
00:25:41 --> 00:25:43
			the book in your right hand, or your
		
00:25:43 --> 00:25:44
			left hand, and what people will feel and
		
00:25:44 --> 00:25:46
			say on those days, and then the person
		
00:25:46 --> 00:25:47
			who didn't make the right choice, what will
		
00:25:47 --> 00:25:49
			happen to them, and then why it's going
		
00:25:49 --> 00:25:51
			to happen to them, so you're just going,
		
00:25:51 --> 00:25:53
			it's an emotional rollercoaster, like these verses just
		
00:25:53 --> 00:25:56
			reflective in a way where you're just imagining,
		
00:25:56 --> 00:25:59
			if this was happening to me, and last
		
00:25:59 --> 00:26:01
			week, I think I pointed it out a
		
00:26:01 --> 00:26:02
			little bit, but I'm not sure if I
		
00:26:02 --> 00:26:06
			got it, the extremely scary verses of what
		
00:26:06 --> 00:26:07
			happens to the person who's carrying the book
		
00:26:07 --> 00:26:09
			in the wrong hand, and lived the wrong
		
00:26:09 --> 00:26:10
			life, and is going in the wrong direction,
		
00:26:11 --> 00:26:18
			he said, he had two problems, he refused
		
00:26:18 --> 00:26:20
			to accept Allah subhanahu wa ta'ala, the
		
00:26:20 --> 00:26:22
			magnificent, he never followed, he never respected, there
		
00:26:22 --> 00:26:26
			was no reverence or respect, meaning he didn't
		
00:26:26 --> 00:26:28
			care for Allah's law in any way, he
		
00:26:28 --> 00:26:30
			had no interest in any of it, that
		
00:26:30 --> 00:26:32
			was one, and that we understand, we accept
		
00:26:32 --> 00:26:33
			as Muslims, that's a big problem, and then
		
00:26:33 --> 00:26:38
			the second one, he did not encourage the
		
00:26:38 --> 00:26:42
			feeding of the needy, he didn't encourage the
		
00:26:42 --> 00:26:44
			feeding of the needy, because that's just ethical,
		
00:26:44 --> 00:26:47
			that's just basic decency, that's just having general
		
00:26:47 --> 00:26:50
			compassion towards your fellow human being, this person
		
00:26:50 --> 00:26:51
			didn't care for God, and didn't figure out
		
00:26:51 --> 00:26:53
			to be a good person on his own
		
00:26:53 --> 00:26:56
			either, that's what he's saying, he was neither,
		
00:26:56 --> 00:26:58
			neither was he a religious person, and figured
		
00:26:58 --> 00:27:06
			out goodness or ethical stability through religion, nor
		
00:27:06 --> 00:27:07
			did he figure out to be a good
		
00:27:07 --> 00:27:09
			person on his own, and become a philanthropist,
		
00:27:09 --> 00:27:11
			and someone who cares for the well-being
		
00:27:11 --> 00:27:15
			of others, and because of that, he will
		
00:27:15 --> 00:27:19
			find today here, no intimate friend, and Hameem
		
00:27:19 --> 00:27:21
			is a friend that is intimate, a friend
		
00:27:21 --> 00:27:23
			who will fight for you, a friend who
		
00:27:23 --> 00:27:25
			won't move until you're taken care of, a
		
00:27:25 --> 00:27:27
			friend who has your back, that's what a
		
00:27:27 --> 00:27:32
			Hameem is, because of that, the word Hameem
		
00:27:32 --> 00:27:35
			has the concept of intimacy in it, not
		
00:27:35 --> 00:27:39
			sexual intimacy, but emotional intimacy, where this person,
		
00:27:39 --> 00:27:41
			so that person on that day, he won't
		
00:27:41 --> 00:27:44
			have anyone, Allah will remove his memory from
		
00:27:44 --> 00:27:46
			the minds of those who loved him, so
		
00:27:46 --> 00:27:49
			they don't remember him, we forget things all
		
00:27:49 --> 00:27:50
			the time, people make it to Jannah like,
		
00:27:50 --> 00:27:53
			oh, I forgot, a couple of thousand years
		
00:27:53 --> 00:27:54
			later in Jannah, oh, I haven't thought about
		
00:27:54 --> 00:27:56
			Fulan in years, Allah just removed the memory,
		
00:27:57 --> 00:27:58
			so that this person has no one to
		
00:27:58 --> 00:28:00
			fight for them, so that person stands there
		
00:28:00 --> 00:28:02
			and he's forgotten by all those who once
		
00:28:02 --> 00:28:05
			loved him, because he didn't, yeah, he didn't
		
00:28:05 --> 00:28:08
			care enough, he didn't care enough, وَلَا طَعَامٌ
		
00:28:08 --> 00:28:10
			إِلَّا مِنْ غِسْلِينٍ and this person will not
		
00:28:10 --> 00:28:14
			have food aside from Ghislin, Ghislin is the,
		
00:28:15 --> 00:28:19
			are the juices that run through Jahannam, that
		
00:28:19 --> 00:28:23
			run through the hellfire, that'll protect us, وَلَا
		
00:28:23 --> 00:28:26
			طَعَامٌ إِلَّا مِنْ غِسْلِينٍ he has no people,
		
00:28:26 --> 00:28:28
			no one, has no intimate friend to stand
		
00:28:28 --> 00:28:30
			up for him and remember him and fight
		
00:28:30 --> 00:28:32
			for him, nor will he have anything to
		
00:28:32 --> 00:28:34
			eat or drink aside from the juices from
		
00:28:34 --> 00:28:39
			Jahannam that offer nothing, لَا يَأْكُلُهُ only eaten
		
00:28:39 --> 00:28:43
			by Al-Khāti'ūn, the ones who consciously
		
00:28:43 --> 00:28:46
			made the choice to live their life the
		
00:28:46 --> 00:28:49
			wrong way, المخطأ is when you make a
		
00:28:49 --> 00:28:52
			mistake, الخاطئ is when you decide that you
		
00:28:52 --> 00:28:53
			know it's wrong but you're doing it anyways,
		
00:28:54 --> 00:28:55
			it's not the same thing, المخطأ, you make
		
00:28:55 --> 00:28:57
			mistakes, everyone makes mistakes, Allah subhanahu wa ta
		
00:28:57 --> 00:29:01
			'ala does not, يعني, say these things about
		
00:29:01 --> 00:29:03
			the مخطئ, everyone, all of us are مخطئين,
		
00:29:04 --> 00:29:05
			we all make mistakes and we all, يعني,
		
00:29:06 --> 00:29:08
			repent from our mistakes, that's fine, الخاطئ is
		
00:29:08 --> 00:29:10
			the person who knows it's wrong, sticks to
		
00:29:10 --> 00:29:12
			it anyways, clear to them, it's been made
		
00:29:12 --> 00:29:14
			clear, they even know, they know it's wrong,
		
00:29:14 --> 00:29:15
			I shouldn't be doing this, I know that
		
00:29:15 --> 00:29:17
			this is the wrong choice, but I'm going
		
00:29:17 --> 00:29:19
			to make it anyways, because I just don't
		
00:29:19 --> 00:29:20
			have enough reverence or I don't have enough
		
00:29:20 --> 00:29:22
			belief or I don't care enough, or because
		
00:29:22 --> 00:29:25
			my passion is in that direction and I
		
00:29:25 --> 00:29:27
			got tired of fighting it, I didn't work
		
00:29:27 --> 00:29:29
			on it, you can say, well, what do
		
00:29:29 --> 00:29:30
			you do if you like something, what do
		
00:29:30 --> 00:29:31
			you do, how do you change your passion,
		
00:29:31 --> 00:29:36
			your passion changes, oh for sure, feelings change
		
00:29:36 --> 00:29:38
			all the time, feelings change all the time,
		
00:29:39 --> 00:29:42
			feelings very rarely stay in one place, the
		
00:29:42 --> 00:29:44
			person you love today can be your archenemy
		
00:29:44 --> 00:29:46
			in a couple of years, or vice versa,
		
00:29:47 --> 00:29:49
			people get divorced all the time, you've seen
		
00:29:49 --> 00:29:52
			them before, the amount of love that they
		
00:29:52 --> 00:29:54
			express to each other beforehand is nauseating sometimes,
		
00:29:55 --> 00:29:56
			you have no interest in it and you're
		
00:29:56 --> 00:29:57
			tired of it and you're like, this is
		
00:29:57 --> 00:29:59
			ridiculous and then a couple of years later
		
00:29:59 --> 00:30:01
			they're fighting each other, they're at each other's
		
00:30:01 --> 00:30:03
			necks in the court of law, why, because
		
00:30:03 --> 00:30:06
			feelings change, feelings change with time, you don't
		
00:30:06 --> 00:30:11
			have a direct control of it, not direct,
		
00:30:11 --> 00:30:14
			you have indirect control, you don't have direct
		
00:30:14 --> 00:30:17
			control, you can't, there's no switch inside of
		
00:30:17 --> 00:30:19
			you, your belief system you do, you can
		
00:30:19 --> 00:30:21
			decide I'm going to behave this way, I'm
		
00:30:21 --> 00:30:22
			going to think about these things, I'm going
		
00:30:22 --> 00:30:25
			to accept this into my life or not,
		
00:30:25 --> 00:30:27
			what you like and what you don't like,
		
00:30:27 --> 00:30:28
			what you love, what you don't love, what
		
00:30:28 --> 00:30:29
			you hate, what you feel for, that's something
		
00:30:29 --> 00:30:31
			you can't just decide, you know what, I'm
		
00:30:31 --> 00:30:32
			going to stop loving you, no, if I
		
00:30:32 --> 00:30:34
			love you, I love you, I can't, I
		
00:30:34 --> 00:30:36
			may stop taking care of you, I may
		
00:30:36 --> 00:30:38
			stop giving you wealth, I may stop spending
		
00:30:38 --> 00:30:40
			time with you, those are choices I can
		
00:30:40 --> 00:30:42
			make, but I can't stop the feeling I
		
00:30:42 --> 00:30:45
			have, at least not directly, but indirectly you
		
00:30:45 --> 00:30:50
			can, indirectly, your feelings are determined and they
		
00:30:50 --> 00:30:53
			are controlled by what you think about, what
		
00:30:53 --> 00:30:55
			you do in your life, what exposures you
		
00:30:55 --> 00:30:58
			have, what environment you put yourself in, what
		
00:30:58 --> 00:31:03
			contemplation points you spend your time thinking about
		
00:31:03 --> 00:31:04
			or reflecting upon, all of these things put
		
00:31:04 --> 00:31:07
			together will affect how you feel about things,
		
00:31:07 --> 00:31:10
			and that's natural, so someone who feels like
		
00:31:10 --> 00:31:12
			my passion is over there, it's in the
		
00:31:12 --> 00:31:14
			wrong, I want to do things that are
		
00:31:14 --> 00:31:16
			haram, and I don't want to want that,
		
00:31:17 --> 00:31:19
			right, have you ever said that to yourself
		
00:31:19 --> 00:31:21
			at some point, I don't want to want
		
00:31:21 --> 00:31:23
			that, I want it but I don't want
		
00:31:23 --> 00:31:25
			to want it, I wish I didn't want
		
00:31:25 --> 00:31:26
			it, because it's such a horrible thing, I
		
00:31:26 --> 00:31:28
			don't want to want it, very good, now
		
00:31:28 --> 00:31:32
			you put your right foot on the first
		
00:31:32 --> 00:31:34
			step on this very long path of figuring
		
00:31:34 --> 00:31:38
			this out, you figured out that you, that
		
00:31:38 --> 00:31:40
			your brain is saying, we shouldn't want this,
		
00:31:40 --> 00:31:41
			and you're like, I agree, I totally agree,
		
00:31:41 --> 00:31:45
			I shouldn't want that, but I do, I
		
00:31:45 --> 00:31:47
			do, I feel like it, is there a
		
00:31:47 --> 00:31:50
			way to change that, yeah, for sure, all
		
00:31:50 --> 00:31:53
			that changes, all that changes, what you love
		
00:31:53 --> 00:31:54
			and what you don't love will change with
		
00:31:54 --> 00:31:57
			time, if you learn to walk the path
		
00:31:57 --> 00:31:59
			properly, if you make the right choices, if
		
00:31:59 --> 00:32:02
			you subject yourself to the right exposures, if
		
00:32:02 --> 00:32:03
			you reflect upon the right things, if you
		
00:32:03 --> 00:32:05
			have the right company, if you allow your
		
00:32:05 --> 00:32:07
			heart to invest itself in other things as
		
00:32:07 --> 00:32:09
			well, you will find that a lot of
		
00:32:09 --> 00:32:11
			these things, a lot of these desires that
		
00:32:11 --> 00:32:15
			are impermissible or for the lack of a
		
00:32:15 --> 00:32:17
			better word, just low in nature, will start
		
00:32:17 --> 00:32:19
			to fade away, and then you'll start to
		
00:32:19 --> 00:32:23
			actually value, you'll find yourself functioning in a
		
00:32:23 --> 00:32:25
			different way, and then when you taste that,
		
00:32:26 --> 00:32:28
			and you experience it, you will want this
		
00:32:28 --> 00:32:30
			for every person in your life, this is
		
00:32:30 --> 00:32:33
			how you understand the Prophet's dedication and commitment
		
00:32:33 --> 00:32:37
			to guidance, like it's almost, again, the stories,
		
00:32:37 --> 00:32:38
			there's no way to understand these stories, there's
		
00:32:38 --> 00:32:40
			no way to explain how he was towards
		
00:32:40 --> 00:32:42
			other people, I want people to be guided,
		
00:32:43 --> 00:32:44
			but when I listen to what he had
		
00:32:44 --> 00:32:46
			to go through to get them there, I'm
		
00:32:46 --> 00:32:48
			like, I don't know, I don't think most
		
00:32:48 --> 00:32:50
			people would be okay with the amount of
		
00:32:50 --> 00:32:52
			abuse that he had to go through, he
		
00:32:52 --> 00:32:54
			had to get people to listen, but the
		
00:32:54 --> 00:32:57
			reason was, he was experiencing something of such
		
00:32:57 --> 00:33:01
			beauty, of such joy, that he's like, no,
		
00:33:01 --> 00:33:03
			no, you have to experience this, I know
		
00:33:03 --> 00:33:05
			you're trying to kill me, but it's only
		
00:33:05 --> 00:33:07
			because you don't know yet, once I can
		
00:33:07 --> 00:33:08
			get you to experience this, you'll get on
		
00:33:08 --> 00:33:10
			board, because this is way too good for
		
00:33:10 --> 00:33:12
			you to miss out on, that's of course
		
00:33:12 --> 00:33:14
			it, if you don't have that, then you
		
00:33:14 --> 00:33:16
			won't feel that way, which is why sometimes,
		
00:33:16 --> 00:33:18
			unfortunately, Muslims will become, the more they learn
		
00:33:18 --> 00:33:20
			Islam, the more strict and rigid and difficult
		
00:33:20 --> 00:33:21
			they become, and I just tell them, yeah,
		
00:33:22 --> 00:33:25
			you're not getting it, you're learning the theology,
		
00:33:25 --> 00:33:27
			you're getting the jurisprudence points, but you're missing
		
00:33:27 --> 00:33:31
			out, you're missing the important piece, your dhawq,
		
00:33:31 --> 00:33:33
			your adab, your rahmah, is not increasing because
		
00:33:33 --> 00:33:36
			you're not that, that spiritual investment has not
		
00:33:36 --> 00:33:39
			happened, alright, so let's recite ayah number 13.
		
00:34:04 --> 00:34:13
			wa maa laa tubsiroon innahoo laa qawloo
		
00:34:13 --> 00:34:22
			rasoolin kareem wa maa huwaa bi
		
00:34:22 --> 00:34:32
			qawli shaa'ir qaleelan maa tu'minoon
		
00:34:35 --> 00:34:43
			wa laa bi qawli kahin qaleelan maa
		
00:34:43 --> 00:34:53
			tathakkaroon tanzeelun mirrabbi al
		
00:34:53 --> 00:35:00
			'alameen so he says, subhanahu wa ta'ala,
		
00:35:00 --> 00:35:03
			fa laa uqsim bi maa tubsiroon, so indeed,
		
00:35:03 --> 00:35:06
			I take an oath, or I swear by
		
00:35:06 --> 00:35:09
			maa tubsiroon, that which you see, so the
		
00:35:09 --> 00:35:12
			laa at the beginning, so fa laa uqsim
		
00:35:12 --> 00:35:15
			laa is I don't, right, so I don't
		
00:35:15 --> 00:35:17
			take an oath by that which you see,
		
00:35:17 --> 00:35:19
			so why would he say that if he's
		
00:35:19 --> 00:35:20
			trying to take an oath, so in Arabic,
		
00:35:20 --> 00:35:22
			I'm not sure, so if you come from
		
00:35:22 --> 00:35:24
			any Arabic background, then you've heard this at
		
00:35:24 --> 00:35:26
			some point in your life, you've heard someone
		
00:35:26 --> 00:35:28
			say, maa ilak alay yameen, ever heard that
		
00:35:28 --> 00:35:28
			before?
		
00:35:29 --> 00:35:31
			I mean, I won't swear, and this is
		
00:35:31 --> 00:35:34
			saying that this is so important that I
		
00:35:34 --> 00:35:36
			should make an oath, but I don't have
		
00:35:36 --> 00:35:38
			to make an oath for it, like this
		
00:35:38 --> 00:35:39
			is factual, there's no need for me to
		
00:35:39 --> 00:35:41
			make an oath, because sometimes if you take
		
00:35:41 --> 00:35:43
			three or four oaths to try and prove
		
00:35:43 --> 00:35:47
			something, it actually has a back effect, like
		
00:35:47 --> 00:35:50
			it backfires, because like you swore so many
		
00:35:50 --> 00:35:51
			times, now I'm wondering if this is actually
		
00:35:51 --> 00:35:54
			even true, because a fact does not need
		
00:35:54 --> 00:35:56
			that much, so this is why most scholars
		
00:35:56 --> 00:35:59
			will just say fa laa uqsim is a
		
00:35:59 --> 00:36:02
			way to emphasize the oath, which is a
		
00:36:02 --> 00:36:03
			great way of looking at it, it just
		
00:36:03 --> 00:36:05
			makes life easier, but it's not really just
		
00:36:05 --> 00:36:07
			an emphasis, it's more of a certain way
		
00:36:07 --> 00:36:10
			to say that I shouldn't need to make
		
00:36:10 --> 00:36:11
			an oath about this for you to believe
		
00:36:11 --> 00:36:13
			it, but I will anyways just to try
		
00:36:13 --> 00:36:15
			and emphasize it for you, fa laa uqsimu
		
00:36:15 --> 00:36:18
			bima tubulsiroon, so indeed, Allah subhanahu wa ta
		
00:36:18 --> 00:36:19
			'ala is saying I take an oath or
		
00:36:19 --> 00:36:20
			I swear to you, by that which you
		
00:36:20 --> 00:36:24
			see, by all that you see, wa maa
		
00:36:24 --> 00:36:26
			laa tubulsiroon, and that which you don't see,
		
00:36:27 --> 00:36:28
			so now it's bringing us back to the
		
00:36:28 --> 00:36:30
			point of this, so the things that you
		
00:36:30 --> 00:36:36
			see, tangible stuff, the realistic things, the borders,
		
00:36:36 --> 00:36:40
			the parameters, the do's and the don'ts, then
		
00:36:40 --> 00:36:42
			there's the stuff that you don't see, the
		
00:36:42 --> 00:36:46
			stuff that exists inside, and they're not measurable,
		
00:36:46 --> 00:36:49
			and there's no scan that will pick them
		
00:36:49 --> 00:36:51
			up and point out that this is the
		
00:36:51 --> 00:36:55
			percentage of rahman, we don't know that, feelings
		
00:36:55 --> 00:36:58
			are not tangible, they exist, we know that
		
00:36:58 --> 00:36:59
			they're there because we feel them all the
		
00:36:59 --> 00:37:04
			time, they're not something that has a clear
		
00:37:04 --> 00:37:08
			presence within the world of the observant, because
		
00:37:08 --> 00:37:10
			we can't see it, wa maa laa tubulsiroon,
		
00:37:10 --> 00:37:12
			so I swear to you by all that
		
00:37:12 --> 00:37:13
			which you see, and all the stuff that
		
00:37:13 --> 00:37:16
			you don't see, stuff that you're not fully
		
00:37:16 --> 00:37:18
			aware of, things that you will maybe become
		
00:37:18 --> 00:37:20
			aware of with time, but they're just not
		
00:37:20 --> 00:37:25
			there, what is the oath, innahu laa qawlu
		
00:37:25 --> 00:37:27
			rasoolin kareem, indeed that which you are listening
		
00:37:27 --> 00:37:31
			to right now, indeed these words, laa qawlu
		
00:37:31 --> 00:37:35
			rasoolin kareem, are the words of a noble
		
00:37:35 --> 00:37:39
			messenger, meaning what you're listening to is the
		
00:37:39 --> 00:37:42
			transmission of the Prophet as a messenger from
		
00:37:42 --> 00:37:42
			his source.
		
00:37:45 --> 00:37:46
			Now there's a story that's attached to these
		
00:37:46 --> 00:37:49
			verses that I'd like to tell you, because
		
00:37:49 --> 00:37:51
			it's just an interesting story, you'll find them
		
00:37:51 --> 00:37:52
			in every book of tafsir and it has
		
00:37:52 --> 00:37:54
			a reasonable chain of narration, Sayyiduna Umar ibn
		
00:37:54 --> 00:37:57
			al-Khattab was one of the people where
		
00:37:57 --> 00:38:01
			he, he's very interesting to me because when
		
00:38:01 --> 00:38:04
			it comes to how he lived his life,
		
00:38:04 --> 00:38:06
			he lived his life in a way where
		
00:38:06 --> 00:38:08
			he only moved from A to B if
		
00:38:08 --> 00:38:10
			both his passion and intellect were on the
		
00:38:10 --> 00:38:13
			same page, he wasn't someone who had this,
		
00:38:13 --> 00:38:15
			no no, he didn't do that, if he
		
00:38:15 --> 00:38:18
			committed to something, he was all in, he
		
00:38:18 --> 00:38:20
			was that type of poker player, he didn't
		
00:38:20 --> 00:38:23
			hold his cards, if he committed, that's it,
		
00:38:23 --> 00:38:25
			he's in, till the end, whatever that end
		
00:38:25 --> 00:38:28
			looks like, every aspect of himself is going
		
00:38:28 --> 00:38:30
			to be invested in, he will invest his
		
00:38:30 --> 00:38:32
			heart and his mind and his soul and
		
00:38:32 --> 00:38:34
			his spirit and everything into whatever he believes
		
00:38:34 --> 00:38:35
			in, that's how he was.
		
00:38:35 --> 00:38:37
			So before Islam, obviously he was a very
		
00:38:37 --> 00:38:41
			difficult person towards the Muslims, and when you
		
00:38:41 --> 00:38:42
			understand what I'm saying, you understand why he
		
00:38:42 --> 00:38:44
			was difficult towards the Muslims, because he before
		
00:38:44 --> 00:38:48
			Islam was totally dedicated towards this idea of
		
00:38:48 --> 00:38:50
			what the people of Quraysh were doing, he
		
00:38:50 --> 00:38:53
			bought into the idea of the idolatry that
		
00:38:53 --> 00:38:57
			Quraysh put forward, the system of life, the
		
00:38:57 --> 00:39:00
			rules that existed in Arabia that were serving
		
00:39:00 --> 00:39:02
			Quraysh, and he was from it, so he
		
00:39:02 --> 00:39:04
			was totally bought in, so the Prophet ﷺ,
		
00:39:04 --> 00:39:07
			to him, was someone who was disrupting the
		
00:39:07 --> 00:39:09
			peace, was ruining the status quo that he
		
00:39:09 --> 00:39:11
			thought was good, so he was totally, he
		
00:39:11 --> 00:39:13
			was all in against it, which is why
		
00:39:13 --> 00:39:15
			he harmed the Prophet ﷺ personally, and he
		
00:39:15 --> 00:39:17
			harmed the Muslims, and some of the Sahaba
		
00:39:17 --> 00:39:20
			would later on, later on, as in way
		
00:39:20 --> 00:39:23
			later on, would you know, kind of get
		
00:39:23 --> 00:39:26
			up enough courage to say, we never apologized
		
00:39:26 --> 00:39:28
			for when you did this to me back
		
00:39:28 --> 00:39:30
			in the day, before Islam, like they would
		
00:39:30 --> 00:39:32
			come, they would find it difficult to say,
		
00:39:32 --> 00:39:35
			by the way, 40 years ago, you once,
		
00:39:36 --> 00:39:38
			you hurt me, you punched me really hard,
		
00:39:38 --> 00:39:39
			you never said anything, and Sayyidina Umar would
		
00:39:39 --> 00:39:42
			laugh, and he would gift him and apologize
		
00:39:42 --> 00:39:44
			to him, he would tell people, tell me,
		
00:39:45 --> 00:39:46
			if I've ever hurt you, if you walk
		
00:39:46 --> 00:39:47
			around and I've hurt you, then let me
		
00:39:47 --> 00:39:49
			know so that I may fix it, because
		
00:39:49 --> 00:39:50
			he was very difficult, and it took him
		
00:39:50 --> 00:39:52
			6 years, it took him 6 years of
		
00:39:52 --> 00:39:54
			the Prophet ﷺ's dawah to turn things around,
		
00:39:55 --> 00:39:57
			when he did, obviously, he changed things immediately,
		
00:39:58 --> 00:40:02
			like instantaneously, the status of Muslims changed within
		
00:40:02 --> 00:40:05
			Mecca, within the day of his Islam, he
		
00:40:05 --> 00:40:06
			did more in one day than most of
		
00:40:06 --> 00:40:07
			us do in a lifetime, if you go
		
00:40:07 --> 00:40:09
			and study his life, obviously, and I don't
		
00:40:09 --> 00:40:10
			want to get into the details of his
		
00:40:10 --> 00:40:12
			story, but he did more in one day
		
00:40:12 --> 00:40:13
			than most of us will do in a
		
00:40:13 --> 00:40:15
			full lifetime, so he tells us this story,
		
00:40:15 --> 00:40:17
			how he accepted Islam, how he came there,
		
00:40:17 --> 00:40:20
			and unlike maybe Hamza, where it was just
		
00:40:20 --> 00:40:25
			a moment of clarity, Umar al-Khattab was
		
00:40:25 --> 00:40:28
			methodological, he went step by step, he came
		
00:40:28 --> 00:40:31
			closer to Islam slowly, it wasn't all at
		
00:40:31 --> 00:40:34
			once, the first thing that happened is he
		
00:40:34 --> 00:40:38
			had this servant in his home, she was
		
00:40:38 --> 00:40:40
			a young girl, and she had accepted Islam
		
00:40:40 --> 00:40:41
			with the Prophet ﷺ, some say her name
		
00:40:41 --> 00:40:43
			was Maryam, and some say her name was
		
00:40:43 --> 00:40:45
			Khansa, we don't know, may Allah be pleased
		
00:40:45 --> 00:40:46
			with her, I don't know her name for
		
00:40:46 --> 00:40:50
			sure, but she was young, and Sayyidina Umar,
		
00:40:51 --> 00:40:53
			as all the nobles of Quraysh, would oppress
		
00:40:53 --> 00:40:56
			those who accepted Islam in the early era,
		
00:40:56 --> 00:40:58
			so he would oppress her and mistreat her
		
00:40:58 --> 00:41:01
			sometimes, and the more he did that, the
		
00:41:01 --> 00:41:03
			stronger she became in her faith.
		
00:41:04 --> 00:41:06
			Al-Khattab said, I said to myself, who
		
00:41:06 --> 00:41:09
			made her so firm, who made her bear
		
00:41:09 --> 00:41:11
			this harm from me, why is she like
		
00:41:11 --> 00:41:15
			this, I am being absolutely brutal to this
		
00:41:15 --> 00:41:17
			person, why would she carry so much for
		
00:41:17 --> 00:41:19
			this, what about this idea is making her
		
00:41:19 --> 00:41:23
			so perseverant and courageous, it doesn't make sense,
		
00:41:23 --> 00:41:25
			because in his mind, he's like, I like
		
00:41:25 --> 00:41:28
			my idea, but this is weird, there's a
		
00:41:28 --> 00:41:30
			degree of commitment to it from a young
		
00:41:30 --> 00:41:34
			person that he hasn't seen, it was the
		
00:41:34 --> 00:41:37
			first moment where I started considering maybe there's
		
00:41:37 --> 00:41:39
			more to this story than what I've been
		
00:41:39 --> 00:41:41
			let on to believe by the leaders of
		
00:41:41 --> 00:41:41
			Quraysh.
		
00:41:42 --> 00:41:47
			The second piece, the second moment was regarding
		
00:41:47 --> 00:41:50
			the verses that we're reciting here.
		
00:41:51 --> 00:41:55
			He would go to Dar al-Nadwa, Dar
		
00:41:55 --> 00:41:56
			al-Nadwa is the parliament of Mecca, and
		
00:41:56 --> 00:41:58
			it's right beside the Ka'bah, they give
		
00:41:58 --> 00:42:00
			it status, they put it right beside the
		
00:42:00 --> 00:42:01
			Ka'bah, of course it doesn't exist anymore,
		
00:42:01 --> 00:42:03
			but you can go, some people in Mecca
		
00:42:03 --> 00:42:04
			were able to point out to you where
		
00:42:04 --> 00:42:06
			it was, it was, so if you're standing
		
00:42:06 --> 00:42:08
			and the Ka'bah is to your left,
		
00:42:08 --> 00:42:10
			and Safa wal Marwa is to your right,
		
00:42:10 --> 00:42:11
			then it would be right in front of
		
00:42:11 --> 00:42:13
			you, that's all I can tell you, I
		
00:42:13 --> 00:42:14
			don't know exactly what that area is going
		
00:42:14 --> 00:42:15
			to be called, but if you go to
		
00:42:15 --> 00:42:18
			Umrah one day, and you're standing and you
		
00:42:18 --> 00:42:19
			put the Ka'bah to your left and
		
00:42:19 --> 00:42:21
			find where Safa wal Marwa would be to
		
00:42:21 --> 00:42:22
			your right, and then in front of you
		
00:42:22 --> 00:42:24
			would be where Dar al-Nadwa would be,
		
00:42:24 --> 00:42:26
			anyways, so he's going there, he went there
		
00:42:26 --> 00:42:29
			very early, and there was nothing, the people
		
00:42:29 --> 00:42:30
			had not come for the meeting, he was
		
00:42:30 --> 00:42:31
			supposed to be there for a meeting, they
		
00:42:31 --> 00:42:33
			didn't come, so he went over to the
		
00:42:33 --> 00:42:35
			bar, again, there were bars back at that
		
00:42:35 --> 00:42:37
			point, and it was closed, there was nothing,
		
00:42:38 --> 00:42:39
			so he's like, I don't know what to
		
00:42:39 --> 00:42:41
			do, so he's like, the Arab expected the
		
00:42:41 --> 00:42:42
			Ka'bah and they revered the Ka'bah,
		
00:42:43 --> 00:42:44
			so he went to do tawaf around the
		
00:42:44 --> 00:42:47
			Ka'bah until everything opens very early, so
		
00:42:47 --> 00:42:48
			he goes there and he finds the Prophet
		
00:42:48 --> 00:42:51
			ﷺ praying in front of the Ka'bah
		
00:42:51 --> 00:42:54
			at Fajr time, he and Abu Bakr and
		
00:42:54 --> 00:42:56
			Ali, Khadijah, just a couple of people praying,
		
00:42:58 --> 00:42:59
			and Omar knew, when he saw them, he
		
00:42:59 --> 00:43:02
			knew, he didn't like this, but Abu Bakr
		
00:43:02 --> 00:43:03
			is of great status, Khadijah no one touches,
		
00:43:04 --> 00:43:06
			and all of Mecca no one touches Khadijah,
		
00:43:06 --> 00:43:09
			and Prophet ﷺ, Abu Talib was around, so
		
00:43:09 --> 00:43:11
			he wasn't, he was untouchable, so he just
		
00:43:11 --> 00:43:13
			let them be, but he's going around the
		
00:43:13 --> 00:43:15
			Ka'bah and he's listening to Surah al
		
00:43:15 --> 00:43:18
			-Haqqah, he's listening to this Surah, recited over
		
00:43:18 --> 00:43:21
			the last couple of days, so go home
		
00:43:21 --> 00:43:23
			today and read it, and put yourself in
		
00:43:23 --> 00:43:25
			his position, he's going around the Ka'bah,
		
00:43:35 --> 00:43:39
			I would come by whenever, tawaf is circumambulating
		
00:43:39 --> 00:43:40
			around the Ka'bah, so when I came
		
00:43:40 --> 00:43:42
			to where the Prophet ﷺ was standing and
		
00:43:42 --> 00:43:45
			reading, I walk slowly, so I can hear
		
00:43:45 --> 00:43:47
			what he's saying, and then when I was
		
00:43:47 --> 00:43:49
			far away, I did it quickly, so I
		
00:43:49 --> 00:43:50
			can come back and hear what he was
		
00:43:50 --> 00:44:12
			saying, so he's listening to these verses, and
		
00:44:12 --> 00:44:16
			it's powerful, and he's, so the Prophet ﷺ
		
00:44:16 --> 00:44:21
			comes to, at that point, Umar ibn Khattab
		
00:44:21 --> 00:44:25
			is thinking to himself, who is he?
		
00:44:27 --> 00:44:30
			Arabs knew poetry, they were very good at
		
00:44:30 --> 00:44:34
			poetry, they loved it, and they cherished their
		
00:44:34 --> 00:44:36
			poetry, and they took pride in their literature,
		
00:44:37 --> 00:44:42
			their orations, a bit too much, frankly a
		
00:44:42 --> 00:44:43
			bit too much, still today, it's a little
		
00:44:43 --> 00:44:45
			bit over, but that's how they felt about
		
00:44:45 --> 00:44:48
			their linguistic abilities, so he's saying, who is
		
00:44:48 --> 00:44:49
			this guy?
		
00:44:50 --> 00:44:54
			and the ayah is, second verse, read the
		
00:44:54 --> 00:44:59
			words of a noble messenger, and Umar as
		
00:44:59 --> 00:45:01
			he's walking, listening to the Prophet ﷺ, he's
		
00:45:01 --> 00:45:04
			just processing the verses, like, sounds like a
		
00:45:04 --> 00:45:09
			poet to me, the verse after it, these
		
00:45:09 --> 00:45:12
			are not the words of a poet, but
		
00:45:12 --> 00:45:15
			very rarely are you willing to change your
		
00:45:15 --> 00:45:17
			beliefs, or to think about your beliefs differently,
		
00:45:18 --> 00:45:20
			so Umar is like, well then, he must
		
00:45:20 --> 00:45:22
			be a sorcerer of some sort, the verse
		
00:45:22 --> 00:45:26
			after it, nor is it the words of
		
00:45:26 --> 00:45:29
			a sorcerer, but rarely do you reflect on
		
00:45:29 --> 00:45:31
			anything, so Umar is like, well then, what
		
00:45:31 --> 00:45:32
			is this?
		
00:45:33 --> 00:45:38
			the verse after it, is a revelation descended
		
00:45:38 --> 00:45:43
			by the Lord of everything, and Umar is
		
00:45:43 --> 00:45:47
			like, listening, does he read minds?
		
00:45:47 --> 00:45:48
			is he listening to what I'm saying?
		
00:45:48 --> 00:45:52
			he's like, he's answering me, so I cut
		
00:45:52 --> 00:45:54
			my tawaf and I went home, I didn't
		
00:45:54 --> 00:45:57
			attend my meeting, and of course then the
		
00:45:57 --> 00:46:01
			third, experience is when he was told, he
		
00:46:01 --> 00:46:02
			actually got upset to the point he was
		
00:46:02 --> 00:46:03
			going to go and try and kill the
		
00:46:03 --> 00:46:08
			Prophet ﷺ, only to be deterred by Abdullah
		
00:46:08 --> 00:46:09
			ibn Mas'ud telling him, well before you
		
00:46:09 --> 00:46:11
			go and kill the Prophet, don't take care
		
00:46:11 --> 00:46:13
			of your sister Fatima, who's been Muslim for
		
00:46:13 --> 00:46:14
			years, and you don't know about it, so
		
00:46:14 --> 00:46:15
			he got upset and went to his sister's
		
00:46:15 --> 00:46:17
			home, and then the whole story happened there,
		
00:46:17 --> 00:46:19
			and then he accepted Islam in the Nuran,
		
00:46:19 --> 00:46:21
			in the Nuran details of what happened, but
		
00:46:21 --> 00:46:24
			the point of me telling you this story,
		
00:46:25 --> 00:46:27
			is that Allah, even someone like Umar at
		
00:46:27 --> 00:46:30
			that time, he was processing what he was
		
00:46:30 --> 00:46:32
			listening to, he couldn't make sense of it,
		
00:46:33 --> 00:46:35
			because the premise of his processing was that,
		
00:46:35 --> 00:46:39
			this was made up, it was made up
		
00:46:39 --> 00:46:41
			somehow, this guy is making this stuff up,
		
00:46:41 --> 00:46:43
			or he's stealing it from somewhere, we don't
		
00:46:43 --> 00:46:44
			know the source of it, but it's not,
		
00:46:44 --> 00:46:46
			it can't be the word of God, it
		
00:46:46 --> 00:46:48
			can't be revelation from Allah, it can't be,
		
00:46:49 --> 00:46:52
			so he's playing every other possibility, who is
		
00:46:52 --> 00:46:52
			he?
		
00:46:53 --> 00:46:55
			The Rasul, he must be a poet, no
		
00:46:55 --> 00:46:57
			he's not a poet, he must be a
		
00:46:57 --> 00:46:58
			sorcerer, no he's not a sorcerer, then what
		
00:46:58 --> 00:46:59
			is this?
		
00:46:59 --> 00:47:00
			If it's not poetry, if it's not sorcery,
		
00:47:01 --> 00:47:02
			if it's not, what is this?
		
00:47:04 --> 00:47:07
			That's the answer, it is a revelation, descended
		
00:47:07 --> 00:47:11
			by the Lord of everything, Rabbil Alameen, the
		
00:47:11 --> 00:47:13
			one who created all, that's what this is,
		
00:47:14 --> 00:47:16
			and that's what these verses are saying, I
		
00:47:16 --> 00:47:18
			swear to you, by everything that you see,
		
00:47:18 --> 00:47:20
			and everything that you do not see, that
		
00:47:20 --> 00:47:23
			what you are reading, is the transmission, of
		
00:47:23 --> 00:47:26
			a noble prophet, noble messenger, and no, he
		
00:47:26 --> 00:47:29
			is not a poet, but few of you,
		
00:47:29 --> 00:47:33
			will consider their beliefs, and no, he is
		
00:47:33 --> 00:47:35
			not a sorcerer, but few of you, will
		
00:47:35 --> 00:47:37
			reflect on, what they hear and see in
		
00:47:37 --> 00:47:40
			life, indeed, this is the revelation, descended by
		
00:47:40 --> 00:47:43
			the Lord of everything, and if there is
		
00:47:43 --> 00:47:47
			nothing, else in this surah, aside from these
		
00:47:47 --> 00:47:49
			words, then that would be enough, that would
		
00:47:49 --> 00:47:53
			be enough for us, to reflect upon, gosh,
		
00:47:53 --> 00:47:53
			let's finish.
		
00:47:57 --> 00:48:12
			gosh,
		
00:49:15 --> 00:49:26
			gosh, so,
		
00:49:27 --> 00:49:32
			now, the flavors, changes a little bit, these
		
00:49:32 --> 00:49:36
			are verses that, exist, the type of these
		
00:49:36 --> 00:49:37
			verses, exist twice or three times, in the
		
00:49:37 --> 00:49:40
			Quran only, they are very difficult to read,
		
00:49:41 --> 00:49:44
			وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَوِيلِ and had he
		
00:49:44 --> 00:49:48
			made up anything, had he made up, any
		
00:49:48 --> 00:49:50
			part of what you are listening to, these
		
00:49:50 --> 00:49:54
			verses are talking about, Sayyidina Muhammad ﷺ, he
		
00:49:54 --> 00:49:56
			never would do that, he never did that,
		
00:49:56 --> 00:49:58
			nor would he ever, but this is what
		
00:49:58 --> 00:50:00
			the verse is saying, وَلَوْ and had he,
		
00:50:02 --> 00:50:07
			تَقَوَّلَ تَقَوَّلَ is when you say something, referring,
		
00:50:07 --> 00:50:09
			attributing it to someone else, when they didn't
		
00:50:09 --> 00:50:13
			say it, التَّقَوُّل is to say something, attribute
		
00:50:13 --> 00:50:15
			it to someone else, when they didn't actually
		
00:50:15 --> 00:50:19
			say it, وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَوِيلِ had
		
00:50:19 --> 00:50:23
			he attributed to us, to Allah ﷻ, anything,
		
00:50:23 --> 00:50:26
			that we did not say, بَعْضَ الْأَقَوِيلِ in
		
00:50:26 --> 00:50:31
			a few words, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ he would
		
00:50:31 --> 00:50:34
			have taken him, with our strong swift blow,
		
00:50:35 --> 00:50:39
			بِالْيَمِينِ has maybe three different interpretations of the
		
00:50:39 --> 00:50:42
			Qur'an, and they're all theological, and I'm
		
00:50:42 --> 00:50:43
			not interested in getting into the details of
		
00:50:43 --> 00:50:45
			them, but the meaning in general, is that
		
00:50:45 --> 00:50:46
			Allah ﷻ would have taken him, with his
		
00:50:46 --> 00:50:48
			strength, with his يمين, or taken the Prophet
		
00:50:48 --> 00:50:49
			ﷺ by his يمين, يمين as in his
		
00:50:49 --> 00:50:53
			right arm, and it's symbolic to saying that,
		
00:50:53 --> 00:50:55
			this person will be disciplined, or this person
		
00:50:55 --> 00:50:59
			will be captured, لَأَخَذْنَا مِنْهُ بِالْيَمِينِ Prophet ﷺ
		
00:50:59 --> 00:51:01
			status, is much higher than that, but this
		
00:51:01 --> 00:51:03
			is what the Qur'an is saying, لَأَخَذْنَا
		
00:51:03 --> 00:51:06
			مِنْهُ بِالْيَمِينِ would have taken him, swiftly with
		
00:51:06 --> 00:51:10
			our strength, ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينِ and then
		
00:51:10 --> 00:51:13
			we would have severed his aorta, الوَتِين is
		
00:51:13 --> 00:51:15
			the name of the jugular or the aorta,
		
00:51:15 --> 00:51:18
			we don't know, because the Arab weren't, at
		
00:51:18 --> 00:51:21
			least early on, they weren't physicians, so they
		
00:51:21 --> 00:51:22
			didn't really know the difference between, they didn't
		
00:51:22 --> 00:51:25
			really differentiate between the different vessels, that exist
		
00:51:25 --> 00:51:27
			in the neck, so whether it was the
		
00:51:27 --> 00:51:30
			jugular or the carotid, I don't know, but
		
00:51:30 --> 00:51:34
			الوَتِين, most scholars say that it's the largest
		
00:51:34 --> 00:51:37
			vessel, leaving the heart, which is the aorta
		
00:51:37 --> 00:51:41
			artery, ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينِ and then after
		
00:51:41 --> 00:51:44
			that, we would have severed his aorta, فَمَا
		
00:51:44 --> 00:51:47
			مِنْكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزٍ and no, there
		
00:51:47 --> 00:51:48
			would be none of you, that would have
		
00:51:48 --> 00:51:52
			the ability, to protect him from us, حاجِزين,
		
00:51:53 --> 00:51:55
			الحجز is when you put something, when you
		
00:51:55 --> 00:51:58
			hold something back from something else, حجز is
		
00:51:58 --> 00:51:59
			when you hold something back from something else,
		
00:52:00 --> 00:52:01
			and no one would have the ability, to
		
00:52:01 --> 00:52:04
			hold us back from him, صلى الله عليه
		
00:52:04 --> 00:52:07
			وسلم if this is not something to, spiritually
		
00:52:07 --> 00:52:09
			reflect upon, then I don't know what is,
		
00:52:10 --> 00:52:12
			if the Prophet عليه الصلاة والسلام, with who
		
00:52:12 --> 00:52:14
			he is, Allah سبحانه وتعالى is saying this,
		
00:52:16 --> 00:52:18
			even him, if he made up a word,
		
00:52:18 --> 00:52:20
			if he added to the Quran a letter,
		
00:52:20 --> 00:52:22
			if he decided that he was going to
		
00:52:22 --> 00:52:25
			improvise, and bring a surah forward, because the
		
00:52:25 --> 00:52:27
			people needed to learn something, if he ever
		
00:52:27 --> 00:52:30
			attributed to Allah, something that Allah did not
		
00:52:30 --> 00:52:33
			say, then the punishment would have been swift,
		
00:52:33 --> 00:52:35
			and his life would have been ended immediately,
		
00:52:35 --> 00:52:37
			and no one could protect Muhammad صلى الله
		
00:52:37 --> 00:52:40
			عليه وسلم and he is most beloved of
		
00:52:40 --> 00:52:43
			all creatures to Allah سبحانه وتعالى, he is
		
00:52:43 --> 00:52:45
			the most beloved of all creatures to Allah
		
00:52:45 --> 00:52:47
			سبحانه وتعالى, and if he were to lie,
		
00:52:47 --> 00:52:50
			on behalf of God, if he were to
		
00:52:50 --> 00:52:51
			sit and lie, on behalf of the Almighty
		
00:52:51 --> 00:52:53
			سبحانه وتعالى, then he would not been spared,
		
00:52:54 --> 00:52:58
			so imagine if anyone else does, imagine if
		
00:52:58 --> 00:53:00
			anyone else decides to lie, on behalf of
		
00:53:00 --> 00:53:02
			the Almighty سبحانه وتعالى, may Allah protect us,
		
00:53:02 --> 00:53:05
			and may Allah forgive us, وَمَا مِنْكُمْ مِّنْ
		
00:53:05 --> 00:53:07
			أَحَدٍ عَنْهُمْ هَاجِزُونَ and of course he never
		
00:53:07 --> 00:53:09
			did this عليه الصلاة والسلام, this never happened,
		
00:53:09 --> 00:53:12
			but those, in surah al-Isra, وَإِنْ كَادُوا
		
00:53:12 --> 00:53:18
			لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنَا
		
00:53:18 --> 00:53:23
			غَيْرَةً وَإِذَا لَتَّخَذُوكَ خَلِيلًا وَلَوْ لَا أَنْ ثَبَّتْنَاكَ
		
00:53:23 --> 00:53:28
			لَقَدْ كِتَّ تَرْكَنُوا إِلَيْهِمْ شَيْئًا قَلِيلًا إِذَا لَأَذَقْنَاكَ
		
00:53:28 --> 00:53:31
			ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ
		
00:53:31 --> 00:53:34
			عَلَيْنَا وَكِيَّا It was very, you were very
		
00:53:34 --> 00:53:36
			close, Allah tells the Prophet عليه الصلاة والسلام
		
00:53:36 --> 00:53:39
			at one point, they were getting close to
		
00:53:39 --> 00:53:41
			swaying you, getting you to think about, to
		
00:53:41 --> 00:53:43
			consider, saying something that you should have said
		
00:53:43 --> 00:53:45
			and had that happened, you would have found
		
00:53:45 --> 00:53:45
			no mercy.
		
00:53:46 --> 00:53:49
			صلى الله عليه وسلم These verses, if he
		
00:53:49 --> 00:53:50
			made this up, would he put those in
		
00:53:50 --> 00:53:50
			the Qur'an?
		
00:53:51 --> 00:53:52
			Would he put those in the Qur'an?
		
00:53:53 --> 00:53:55
			If you made this up, if you have
		
00:53:55 --> 00:53:58
			no knowledge of Arabic at all, no knowledge,
		
00:53:58 --> 00:54:01
			you can't appreciate the linguistic supremacy of what
		
00:54:01 --> 00:54:02
			you're reading here.
		
00:54:02 --> 00:54:03
			Why would he put that there?
		
00:54:04 --> 00:54:06
			Why would that verse, especially during the time
		
00:54:06 --> 00:54:09
			of Mecca when he's still not established, he
		
00:54:09 --> 00:54:11
			has no true power, he has no followers,
		
00:54:12 --> 00:54:14
			he's still trying to keep his head above
		
00:54:14 --> 00:54:17
			water, and then he comes and he recites
		
00:54:17 --> 00:54:18
			these verses for everyone to hear.
		
00:54:18 --> 00:54:21
			وَلَوْ تَقُوَّلَ And if he made anything up,
		
00:54:21 --> 00:54:23
			then we would have taken him with our
		
00:54:23 --> 00:54:26
			powerful swift and severed his aorta and no
		
00:54:26 --> 00:54:28
			one could protect him from us.
		
00:54:29 --> 00:54:32
			صلى الله عليه وسلم Only for us.
		
00:54:32 --> 00:54:33
			These verses are for us.
		
00:54:34 --> 00:54:36
			These are for me, for you.
		
00:54:36 --> 00:54:38
			Because he didn't do any of that عليه
		
00:54:38 --> 00:54:40
			الصلاة والسلام محاشا له How would he?
		
00:54:40 --> 00:54:42
			He is the most beloved to Allah and
		
00:54:42 --> 00:54:43
			he is the most honest of us all.
		
00:54:44 --> 00:54:46
			But it's for us that we don't dare
		
00:54:47 --> 00:54:49
			say a tribute to Allah that's something he
		
00:54:49 --> 00:54:52
			didn't say or interpret things in a way
		
00:54:52 --> 00:54:53
			that Allah سبحانه وتعالى did not mean.
		
00:54:56 --> 00:54:57
			There's something for us to think about.
		
00:54:57 --> 00:55:02
			The last five verses are all statements that
		
00:55:02 --> 00:55:02
			Allah سبحانه وتعالى makes.
		
00:55:05 --> 00:55:08
			وَإِنَّهُ The ha here, and indeed it is.
		
00:55:08 --> 00:55:09
			So what is it?
		
00:55:10 --> 00:55:11
			It's talking about the Qur'an.
		
00:55:11 --> 00:55:13
			It's talking about the message the Prophet عليه
		
00:55:13 --> 00:55:14
			الصلاة والسلام has brought to his people.
		
00:55:15 --> 00:55:17
			The Qur'an and the legacy of it
		
00:55:17 --> 00:55:18
			and the lifestyle.
		
00:55:18 --> 00:55:20
			Because the Prophet عليه الصلاة والسلام sunnah is
		
00:55:20 --> 00:55:21
			how he lived his life.
		
00:55:22 --> 00:55:23
			The choices he made, the mentality that he
		
00:55:23 --> 00:55:26
			had, the way that he carried himself and
		
00:55:26 --> 00:55:27
			all the details about it.
		
00:55:27 --> 00:55:29
			So it's a big word.
		
00:55:29 --> 00:55:30
			It's very important and it's a part of
		
00:55:30 --> 00:55:31
			the deen.
		
00:55:31 --> 00:55:32
			So the Qur'an and the sunnah as
		
00:55:32 --> 00:55:36
			one big source of life choices.
		
00:55:36 --> 00:55:38
			وَإِنَّهُ Everything that he's bringing to you عليه
		
00:55:38 --> 00:55:41
			الصلاة والسلام لَتَذْكِرَةُ لِلْمُتَّقِينَ The first thing it
		
00:55:41 --> 00:55:43
			is is a reminder.
		
00:55:44 --> 00:55:46
			It's a reminder to those who have some
		
00:55:46 --> 00:55:48
			degree of mindfulness of God.
		
00:55:48 --> 00:55:51
			المتقين is that mindfulness of Allah سبحانه وتعالى.
		
00:55:51 --> 00:55:53
			So this, what you're reading, the Qur'an
		
00:55:53 --> 00:55:56
			indeed is a reminder for those who are
		
00:55:56 --> 00:55:56
			mindful.
		
00:55:57 --> 00:55:58
			Because you know.
		
00:55:59 --> 00:56:00
			You know what you should be doing, what
		
00:56:00 --> 00:56:01
			you shouldn't.
		
00:56:01 --> 00:56:02
			You need to be reminded.
		
00:56:02 --> 00:56:03
			The heart needs to be reminded.
		
00:56:04 --> 00:56:07
			The passion, that fire has to be kindled
		
00:56:07 --> 00:56:07
			every once in a while.
		
00:56:08 --> 00:56:09
			So that you can motivate yourself to do
		
00:56:09 --> 00:56:09
			the right thing.
		
00:56:10 --> 00:56:11
			So you can continue to walk down that
		
00:56:11 --> 00:56:11
			path.
		
00:56:11 --> 00:56:13
			Because your emotions will dull out and die
		
00:56:13 --> 00:56:16
			out if left unstimulated and unattended.
		
00:56:17 --> 00:56:20
			Any fire will dwindle out if it's not
		
00:56:20 --> 00:56:20
			attended.
		
00:56:21 --> 00:56:22
			If you don't take care of it.
		
00:56:22 --> 00:56:23
			So that's why the Qur'an is like
		
00:56:23 --> 00:56:23
			this.
		
00:56:24 --> 00:56:24
			The Qur'an, you read it.
		
00:56:24 --> 00:56:26
			No matter where you're reading, you're going to
		
00:56:26 --> 00:56:28
			find verses that are reminding you of what
		
00:56:28 --> 00:56:29
			reward looks like in Jannah.
		
00:56:29 --> 00:56:31
			Or what punishment looks like in Jahannam.
		
00:56:31 --> 00:56:32
			Or what the Day of Judgment is going
		
00:56:32 --> 00:56:34
			to be like when we are resurrected.
		
00:56:34 --> 00:56:35
			Reminding you of all this.
		
00:56:35 --> 00:56:37
			Talking to you about the grace of Allah
		
00:56:37 --> 00:56:37
			سبحانه وتعالى.
		
00:56:37 --> 00:56:38
			The beauty of His teaching.
		
00:56:38 --> 00:56:40
			The magnificence of His status.
		
00:56:40 --> 00:56:41
			So that you are reminded.
		
00:56:41 --> 00:56:43
			So that if your heart somehow is forgetting
		
00:56:43 --> 00:56:45
			and is dulling out.
		
00:56:45 --> 00:56:46
			It's becoming boring.
		
00:56:46 --> 00:56:49
			That part is brought back again.
		
00:56:51 --> 00:56:53
			The first thing is a reminder to the
		
00:56:53 --> 00:56:54
			mindful of God.
		
00:56:54 --> 00:56:55
			Of Allah سبحانه وتعالى.
		
00:56:55 --> 00:56:56
			Number two.
		
00:56:56 --> 00:56:59
			وَإِنَّا لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ And indeed we
		
00:56:59 --> 00:57:02
			know that amongst you and the we here
		
00:57:02 --> 00:57:03
			is the royal we obviously.
		
00:57:03 --> 00:57:04
			And I've talked about this many times before.
		
00:57:04 --> 00:57:07
			وَإِنَّ لَنَعْلَمُ أَنَّ مِنْكُمْ مُكَذِّبِينَ Indeed we know
		
00:57:07 --> 00:57:09
			that amongst you will be people who will
		
00:57:09 --> 00:57:10
			persistently deny this anyways.
		
00:57:12 --> 00:57:13
			There's going to be amongst you people who
		
00:57:13 --> 00:57:14
			will not accept it.
		
00:57:14 --> 00:57:15
			Regardless of what you do.
		
00:57:16 --> 00:57:17
			Regardless of what is said to them.
		
00:57:17 --> 00:57:20
			Regardless of how they are stimulated and what
		
00:57:20 --> 00:57:21
			arguments are made.
		
00:57:21 --> 00:57:22
			They will continue to deny it.
		
00:57:22 --> 00:57:24
			Even though they know it's probably the right
		
00:57:24 --> 00:57:24
			thing.
		
00:57:24 --> 00:57:26
			Even though they have every reason to believe
		
00:57:26 --> 00:57:27
			that this is the correct path.
		
00:57:27 --> 00:57:28
			They will continue to deny it anyways.
		
00:57:29 --> 00:57:30
			And that's just a fact of life.
		
00:57:30 --> 00:57:32
			We don't have the ability to force people
		
00:57:32 --> 00:57:33
			to accept anything.
		
00:57:34 --> 00:57:34
			To believe.
		
00:57:34 --> 00:57:35
			It's up to them.
		
00:57:35 --> 00:57:36
			These choices.
		
00:57:36 --> 00:57:38
			We know intrinsically that there are some people
		
00:57:38 --> 00:57:41
			who will choose to refuse it and deny
		
00:57:41 --> 00:57:43
			it for their own reasons that we may
		
00:57:43 --> 00:57:45
			not fully understand anyways.
		
00:57:46 --> 00:57:47
			And that's just a fact of life.
		
00:57:48 --> 00:57:48
			Number three.
		
00:57:49 --> 00:57:51
			وَإِنَّهُ لَحَسَّرَةٌ عَلَى الْكَافِرِينَ Indeed.
		
00:57:52 --> 00:57:54
			This will be a source of regret for
		
00:57:54 --> 00:57:54
			the disbelievers.
		
00:57:55 --> 00:57:57
			It will be a source of regret.
		
00:57:57 --> 00:57:58
			They will look back and wish that they
		
00:57:58 --> 00:57:59
			made a different choice.
		
00:58:00 --> 00:58:01
			We all will really.
		
00:58:02 --> 00:58:03
			At some point on the Day of Judgment
		
00:58:03 --> 00:58:04
			we will all look back and wish that
		
00:58:04 --> 00:58:07
			we made better choices about what Allah subhanahu
		
00:58:07 --> 00:58:07
			wa ta'ala has taught.
		
00:58:08 --> 00:58:10
			We'll look back and wish that we reflected
		
00:58:10 --> 00:58:10
			a little bit more.
		
00:58:11 --> 00:58:12
			Contemplate a little bit more.
		
00:58:12 --> 00:58:14
			Allow ourselves to feel a little bit more
		
00:58:14 --> 00:58:15
			so that we would be a little bit
		
00:58:15 --> 00:58:15
			better.
		
00:58:16 --> 00:58:19
			But the true regret, the true حسرة the
		
00:58:19 --> 00:58:21
			absolute regret and remorse on the Day of
		
00:58:21 --> 00:58:23
			Judgment will be of those who completely refused
		
00:58:23 --> 00:58:23
			it.
		
00:58:24 --> 00:58:24
			Number three.
		
00:58:24 --> 00:58:25
			Number four.
		
00:58:25 --> 00:58:27
			وَإِنَّهُ لَحَقُّ الْيَقِينَ Indeed.
		
00:58:28 --> 00:58:30
			It is the ultimate truth.
		
00:58:31 --> 00:58:33
			The truth that is surrounded by certainty.
		
00:58:33 --> 00:58:35
			اليقين, يقين is certainty.
		
00:58:35 --> 00:58:39
			حق اليقين is the truth of certainty or
		
00:58:39 --> 00:58:40
			the certainty of truth.
		
00:58:40 --> 00:58:42
			No matter how you put it it ends
		
00:58:42 --> 00:58:42
			up meaning the same thing.
		
00:58:42 --> 00:58:44
			So it's not just the truth not just
		
00:58:44 --> 00:58:46
			the righteousness that Allah subhanahu wa ta'ala
		
00:58:46 --> 00:58:48
			is pointing out but it's يقين meaning there
		
00:58:48 --> 00:58:50
			is no doubt in it at all.
		
00:58:50 --> 00:58:52
			The حق that exists within it the truthfulness,
		
00:58:52 --> 00:58:54
			the righteousness the honesty that you are reading
		
00:58:54 --> 00:58:56
			the truth that you are reading has no
		
00:58:56 --> 00:58:58
			doubt about it at all.
		
00:58:59 --> 00:58:59
			So what do we do?
		
00:58:59 --> 00:59:01
			By the way the whole surah up till
		
00:59:01 --> 00:59:07
			now there's what command have you been given?
		
00:59:08 --> 00:59:09
			Go back and read the verses again.
		
00:59:10 --> 00:59:11
			What command have you been given as a
		
00:59:11 --> 00:59:12
			Muslim listening to it?
		
00:59:14 --> 00:59:16
			If you read the whole there's no commands.
		
00:59:17 --> 00:59:19
			There's not one do or don't.
		
00:59:19 --> 00:59:21
			خذوه فغلوه is not talking to you.
		
00:59:21 --> 00:59:23
			It's talking to زبالة الجهنم not to you.
		
00:59:23 --> 00:59:26
			So what are you nothing it's just the
		
00:59:26 --> 00:59:26
			last verse.
		
00:59:27 --> 00:59:31
			فسبح باسم ربك العظيم To exalt the name
		
00:59:31 --> 00:59:33
			of your Lord the Most Magnificent.
		
00:59:34 --> 00:59:36
			And the تسبيح on its own is a
		
00:59:36 --> 00:59:38
			topic for next week.
		
00:59:39 --> 00:59:41
			Because تسبيح on its own has to be
		
00:59:41 --> 00:59:41
			understood.
		
00:59:42 --> 00:59:44
			Because you can't have this build up this
		
00:59:44 --> 00:59:48
			amazing build up this ongoing story of spiritual
		
00:59:48 --> 00:59:51
			reflection taking you on this roller coaster of
		
00:59:51 --> 00:59:53
			emotions putting you in a position where you
		
00:59:53 --> 00:59:55
			feel scared for the Prophet whom you love
		
00:59:55 --> 00:59:59
			where the statements you are given are extremely
		
00:59:59 --> 01:00:00
			well defined at the end to tell you
		
01:00:00 --> 01:00:04
			فسبح فسبح That's the way to get that's
		
01:00:04 --> 01:00:04
			what you need.
		
01:00:05 --> 01:00:06
			If you don't know what it means then
		
01:00:06 --> 01:00:07
			we're in trouble.
		
01:00:07 --> 01:00:08
			Then we read this all and we walk
		
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			away with the benefits.
		
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			So I'll end with that and we'll continue
		
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			we'll talk about this last piece inshallah ta
		
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			'ala next week سبحانك اللهم وبحمدك لا إله
		
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			إلا أنت استغفره واتوب إليه