Adnan Rajeh – Sunday Tafseer_ 69 Part 1 Surat Al-Haqqah 1-7
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So tonight, inshallah wa ta'ala, we continue
in the tafsir of al-Mufassal, and we
started with surah Qath, and we're going to
try and make our way down, or to
the end of the Qur'an, to surah
An-Nas, and these surahs, as I usually
tell those who attend this halaqa, are, if
you're not a big memorizer, and this is
not something that's on your agenda, and you
find difficult to do, then really that's all
you need from the Qur'an.
Just memorize those last four.
Just know them really well, understand them well,
they have the summary of the Qur'an,
and they're called al-Mufassal because al-Mufassal
means comprehensive.
It's where very small amounts of, like the
surahs are very short, but within them, all
the profoundness of all the surahs that came
before is summarized.
So it's like a way for you not
to, if you're not specializing in Islamic law,
instead of having to memorize the whole thing,
understand the whole thing, here's the last four,
summarize everything that you needed.
So I do these, this is maybe my
third time doing Tafsir from Qaf to An
-Nas, I did it once in English and
once in Arabic, and now I'm doing it
one more time, because I really do think
that it's a good starting point, because a
lot of people struggle with memorization and knowing
the Qur'an.
Just memorize, and if you just do every
week a page with me, then within a
couple of years you'll have from Qaf to
An-Nas, and now you have something to
show for it, and you can read the
Qur'an, it's not just always qollahu ahad,
and qollahu falak, every time you stand and
pray.
And these ajza, and these mufassal from Qaf
to An-Nas, it's actually divided perfectly into
four groups, and there are four jaza and
four groups, from Qaf to Al-Hadeed is
one group, and I talked about that, and
from Al-Mujadala to Al-Tahreem, that's the
second group of surahs, and then the third
group is from Al-Mulk to Al-Mursalat,
which is the one that we're in right
now, which is the 29th jaza of the
Qur'an, and this cluster of surahs or
this group talks about the concept of representation
of Islam, or da'wah, in not so
many words, but really what it's saying, it
offers you your requirements, what is it that
you need to know, what is it that
you need to have in order for you
to be able to represent the deen and
perform da'wah, what da'wah looks like
and how it actually functions and how it
works, and examples of it at the end,
and that's all this jaza does, and it's
very very well kind of compartmentalized, the jaza
is amazing, and I find it the easiest
go-to if I want to explain a
jaza of the Qur'an, I just go
to this one, it makes perfect sense to
those who are listening to it, and then
the last cluster will be from Al-Naba'
to Al-Nas, and it has its own
little, the final jaza again is another, even
more detailed summary for those who can't even
do the first four, the last four at
least do the last one.
So what is the first part of Al
-Mulk, the 29th jaza, or the third cluster
of surahs within this mufasal, the first four
surahs, they talk about your basic requirements as
a Muslim, what you need to know, what
ethics you need to have, what connection you
need to have, and what behaviours you need
to have, the four things, there are four
aspects of your development, you need to know
certain things, which is what Surah Al-Mulk
covers, here are the pieces of knowledge you
have to know, you have to obtain, if
you don't know these things, and if they're
not solid information that you have certainty with,
you're going to struggle, so you have to
know these things.
Surah Al-Khalam talks about the principles, the
values, the ethics, here's the bar, here's where
the bar is held, here are the values
that you need to carry around with you,
anything less than that is not going to
work.
Surah Al-Haqqa, which we're going to start
reciting today inshallah, talks about here's what you
need to have in terms of connection with
Allah, here's the amount of spirituality that you
need, here's the dose that your rooh needs,
the first surah talks about the dose that
your mind needs, the knowledge, what you need
to know.
The ethics is what your fu'ad needs
to have, and then this third one is
what your rooh needs, your spirit needs to
have a certain degree of connection with its
lord, subhanahu wa ta'ala.
Without that wa'b, without that connection, without
that closeness, without that spirituality, then it's not
going to work, and this is very well
established Islamically, outside of even what I'm trying
to explain to you in Surah Al-Haqqa,
that if your qalb and your rooh are
not connected to Allah, subhanahu wa ta'ala,
then you will run out of fuel very
quickly.
And we're going to learn about this in
this juz' when we recite Surah Al-Muzammil
in detail, like the concept of running out
of fuel.
But we know that you have to have
that spirituality in order for things to work,
in order for you to be able to
carry this message for the rest of your
life, in order for you to actually be
able to hold yourself to the ethical bar
that Surah Al-Qalam taught, then you have
to have the understanding of Surah Al-Haqqa.
Your heart has to be connected.
You have to have that fearfulness of the
Day of Judgment.
You have to think about a'zab, you
have to think about thawab, you have to
reflect upon Allah's subhanahu wa ta'ala's punishments
to the people who came before you, what
happened to them when they didn't listen, what
happened when they did.
This has to be part of your experience.
If you don't have the ability to perform
itti'aab, which is where you reflect on
things and you use that reflection, you use
the result of that reflection to motivate yourself
to do something.
Whether you look at someone who succeeded and
you use that to motivate yourself to succeed,
or you see someone who failed and lost
everything and you use that to motivate yourself
not to fail.
If you don't have that in life, then
you won't get very far in anything, not
just in Islam, this is not just as
a Muslim, as a human being.
You have to have that ability to look
and reflect and learn because, yes, your brain
can be stimulated with the knowledge that you
have.
You can be given a role model that
sets the bar a certain place, but if
your spirit is not capable of reflection, if
your heart is not moved by seeing beauty
or magnificence or strength, by seeing failure and
destruction, pain, by seeing success and beauty and
achievement, if you don't have the ability to
see those things and then reflect upon them
and have them affect you in an emotional
way, then it's hard, it's actually very difficult,
it's not almost impossible.
What motivates us as human beings is our
emotions, 100% it's our emotions, how we
feel about stuff.
It's always going to dictate what you do,
it's what you feel.
If you think something, you believe something, you
don't feel it, you can only do it
for so long before you stop, before you
find it a burden and then you give
up on it with time.
This is just the reality of the human
experience.
That's why the person who does not learn
to find peace in their Salah, they struggle
with keeping it steady throughout their lives, or
they turn it into a habitual act where
they zone out when they begin, they zone
out once they begin.
Their tongue doesn't memorize the words, so they
say Allahu Akbar and they start thinking about
something else and their tongue just memorizes the
movements and you just get through it with
the least amount of effort possible because they
don't enjoy it.
Your heart has to be in something.
We know for a fact that once your
heart is in something, that human beings' ability
to achieve things is actually unparalleled.
Your ability to achieve things, when you want
them, when you love them, is unparalleled.
The greatest stories that exist within human history
are based on people who loved or hated
something.
And love and hate are the same thing,
they're the same thing, the exact same emotion,
just directed differently.
I can love you, and hating you is
just loving to see you in pain, that's
hating you.
It's love, it's the same thing, it's the
same emotion, it's just I channeled it differently.
But it's still the same emotion.
So the opposite of love, and I explained
this in other, is not hate, it's indifference.
It's indifference, it's not hate.
Hate is a form of love.
Actually the people that you love the most
are the people who are subject to being
hated the most by you.
The people whom you love the most are
the people who are at risk for you
to hate the most in your life.
That's why divorces occur so often.
Two people fall madly in love, and then
they hate each other, why?
Because it's the same emotion, just channeled differently.
There's billions of people whom you are indifferent
to.
You couldn't care less.
Even if you tried, you couldn't care less,
because you don't know anything about them, you
have no interest at all.
It's the people that you know, that you
love, that are at risk for you to
hate, because love and hate are the same
thing, but those two emotions are very powerful
in motivating you to do things in this
life that you live, and you'll be surprised
how much of what you do in life
is motivated by your feelings.
The Qur'an is not ignorant to that,
the Qur'an does not ignore that.
The Qur'an talks about that a lot.
First of all, it starts with the most
important piece, the knowledge.
You need to have a proper understanding.
Ignorant emotion is a very dangerous thing in
this world.
Ignorant emotions are very dangerous, that's how wars
start.
That's how mass murders occur, that's how dictators
emerge.
From ignorant emotion.
So you have to know, you have to
have enough knowledge, and you're aware, and you
have a bar, an ethical bar that won't
let you dip under a certain degree of
rahmah and mercy in how you treat people,
then, and only then, are you allowed to
motivate yourself through your emotions.
Allow your heart to lead the way, because
now you have knowledge, and you have an
ethical bar, so you're going to keep things,
you're going to keep it halal, you're going
to keep it correct, you're not going to
fall into the pitfalls and the shortcomings of
an ignorant emotion, or an ethicless emotion.
Ethicless emotions are very problematic as well.
If you have a lot of emotion, you
have no ethics, and you'll do anything for
something that you want, or that you feel
passionate about, then that's not going to work
either.
One of the most, the Machiavellian say, the
ends justify the means, no, in Islam, do
the ends ever justify the means, no, they
don't, never, never.
Making that argument is extremely, extremely difficult.
That's where the Usuliyoon and the Fuqaha sit
and argue and fight and disagree and divide
forever on a discussion, a point of whether
it's okay for the end to justify the
means that we're using.
Because in Islam, the ends have to be
obviously beautified and halal, and the means that
take you there have to be too.
But an ethicless emotion, you'll do anything, you'll
cheat, you'll lie, you'll harm, you'll destroy, you'll
kill just to get what you want because
you're passionate about it, it's not impressive.
Oh, but I worked so hard, I love
this, I wanted this, I've always wanted this,
it's my passion.
Yeah, but you left a trail of blood
and harm and destruction, it's not impressive, it's
not impressive at all.
No one's going to applaud you, except those
who don't know about it.
But those who know about it will despise
that person.
And you're saying a problem?
So ignorant emotion is problematic, ethicalist emotion is
problematic.
That's why Surah Al-Haqqah comes third.
That's why Surah Al-Haqqah comes third in
the Tarteeb of this Juz'ah.
First you have to know the knowledge, you
have to have the ilm, you can't be
ignorant, Surah Al-Mulk tells you that.
And then you have to have the ethical
bar, you have to know what you stand
for, what your principles are, Surah Al-Qalam.
And then, here's your dose of emotion.
Surah Al-Haqqah is very moving, it's very
moving, wallahi.
It's one of the most powerful surahs in
the Qur'an.
If you ever need to be an imam
and you want to move the hearts of
those behind you, just choose a part of
Surah Al-Haqqah.
Your hands, easy, very easy choice.
It's like a cheat code, you just read
it, every aspect of it is just very
powerful.
The reason that I'm giving you this introduction
is because it's cheap to play on people's
emotions alone.
It's very cheap.
It's a cheap way to motivate people to
play only on their emotions.
As a public speaker, I know this.
I know this.
It's not hard for me to get on
the minbar and to get everyone into tears.
It's not hard.
It's not difficult at all.
It's actually the easiest thing to do.
It costs me nothing.
And it makes people popular.
And it makes me popular.
If I can get people to come to
attend things and get all in tears and
tear up and feel nothing, then you become
popular.
However, it's a cheap way to go.
Before you do that, before I even think
of doing that, I have to make sure
that I am talking to an educated audience.
That the audience in front of me know
exactly what they need to know.
And they have clarity and certainty.
And they also are holding themselves to an
ethical bar that is at least reasonable within
Islam.
And then, and only then, can you start
touching on emotions.
And doing waaw.
And moving hearts and whatnot.
When you start the other way around, that's
how ISIS came out.
Where do you think ISIS came from?
A khatib who was emotional, who moved the
hearts of a couple of 19 and 20
and 21 years old about the suffering of
other people.
They didn't know what to do with all
of this emotion.
They didn't know what to do with all
of it.
They were filled with emotion, with passion for
something they loved.
They had no idea what to do with
it.
So they ended up causing, so they ended
up doing something that is later on, it's
not, they're good people.
I know it's unpopular, they're good people.
Wallahi, they are.
You meet someone who, someone who loves Allah,
and loves his Prophet, he just doesn't know
what's right and wrong.
He just was not properly educated.
He was fueled through a lot of emotion.
And then that sent them in, we've seen
hundreds and hundreds of our youth die, and
lose their lives because they just didn't have
the, so it's a cheap thing to do.
Which is why the Qur'an is very,
very accurate and precise on when it puts
in that dose of emotion.
The Qur'an, it'll put a small snapshot
of Yawm al-Qiyamah, that's moving in the
midst of a surah that is filled with
wisdom, filled with wisdom.
You'll find a few verses that are talking
to your heart after the whole, after the
surah pounded in certain topics, and certain concepts,
and certain understandings.
The Qur'an, Allah Subh'anaHu Wa Ta
-A'la, He teaches us, so we learn
how to do this.
So we have to be careful when it
comes to playing the card, the emotional card
on people.
Because Muslims are, by nature, emotional human beings.
They love Allah, they love their prophet, they
love their deen, they love their Qur'an,
they love their ummah.
Be careful, you have to be careful of
how you utilize that, utilize that with wisdom,
with knowledge, and with ethics, ethical standards, or
else you just end up causing more harm
than you could ever possibly imagine.
This is just an important piece for you
to learn.
If you one day end up becoming someone
who speaks about Islam and speaks about the
Qur'an, be careful.
It's a very famous pitfall that speakers will
fall into, where instead of talking about ilm
and concepts, just take the other route, or
just try to get, and by the way,
when you do that all the time, you
numb people, you numb them, when it's always
wa'b, you numb them.
Because the human spirit can only be motivated,
stimulated so many times before it gets tired.
Which is why Ibn Mas'ud when he
was asked, why don't you do wa'b
for us more often, he would say what?
Once a week, right?
His answer to them was, the prophet, and
his answer was, the prophet, every once in
a while, not with ilm, not with knowledge,
he taught every day, he shared wisdom every
day.
But maw'idah is where he sits and
he tells you, have you thought about death
lately?
You understand what's happening to you right now
as we speak, you understand that you're decaying
slowly, and you're marching towards that tunnel, and
you're going to be in your grave, and
there's yawm al qiyamah, and this is what
happens, this is emotional, this is something that
Allah, it's very important, but if you do
it all the time, you numb people.
After a while they stop responding to it,
and that's even a bigger musibah, where you
numb people, they don't feel anymore, they don't
want to feel, because you're always going after
their heart, you're not going after their minds.
You have to stimulate both, both have to
be stimulated appropriately, in appropriate amounts, and if
you have to choose, you start with the
brain, always start with ilm, with knowing, because
you can stimulate yourself emotionally by yourself if
you want to, but you may not be
able to pick up the right knowledge.
My job is not to do that, my
job is to make sure you have the
proper understandings.
If I have time, then I go ahead
and I try and move your heart a
bit, but no, you can do that.
You can sit and read the Quran yourself
and move your heart, but if you don't
have the proper concepts, it's a problem.
Alright, that was my introduction to what this
surah is going to talk about.
Surah al-Haqqa, it's a Meccan surah, obviously,
all of this juz' from al-mulk to
al-mursalat, all was revealed in Mecca, all
of them quite early in his life, in
his prophecy, all of them within the first
four to five years of his prophecy, and
there's a story connected to surah al-Haqqa
that I'll tell you once we come towards
the end of it, where the actual verses
that are related to this story occurred, and
I'll tell it to you insha'Allah at
that point.
We'll start insha'Allah by reciting the beginning
of it.
A'udhu billahi minash shaitanir rajeem, bismillahir
rahmanir raheem, al
-Haqqa, so it's six counts, right?
You know it's six counts because you look
at the letter that happens, that comes right
after the Madd, and there's a Shadda on
it, whenever there's a Shadda on it, then
you don't need to ask anybody, it's going
to be six counts for sure.
Now there are other situations where you will
have a six count Madd without a Shadda,
but they're very few, but all Madd that
has a Shadda after it will be six.
All Mudud that have a letter that has
a Shadda right after it is going to
be six counts for 100%.
So you look at al-Haqqa, you see
the Qaf has a Shadda on it, right?
Mal Haqqa, wa ma adraka mal
Haqqa, so wa ma adraka, that's four,
it's a regular Madd, but al-Haqqa continues
to be just six.
All right, so let's first of all start
because the name of this surah is very
important.
The word Haqqa is derived from the root
of Haqq, Qafqa.
So Haqq is righteousness, Haqq is the truth,
Haqq is reality.
All of these words can be used to
translate it or describe it, depending, or even
purposefulness, depending on the context.
So the word Haqq is a very powerful
word, it has multiple meanings in the Arabic
language and it depends on the context of
where it's being used.
So here Allah Subh'anaHu Wa Ta-A
'la coins a word that was never used
in the Arabic language ever before, as Tahir
Ibn Ashur would say.
So the Qur'an has within it a
number of words that the Arabs had never
used before.
The reason that is acceptable is because the
Arabic language is similar to math.
Arabic has within it the concept or the
idea of derivatives, meaning if you have a
root of three letters, then you can derive
different words that will have different meanings from
these three letters.
So Fa'ala, to do something, Fa'il
is the one who did it, Maf'ul
is the one who had it done to
them, Fa'il is the one who is
ascribed by this action itself.
So Fa'ila is either a feminine doer,
a female, or something that occurs inevitably.
So for example, Tughyan, which is oppression or
tyranny, when you describe a man who is
a tyrant, what do you say?
You say Taghya, someone who is doing something
in an inevitable manner.
Someone who has done it so often, so
much so, that there is no other way
to describe them but with this word.
It's just a way to derive.
So from Haqq, Haqq is that derivative.
Al-Haqq, the thing that is going to
occur inevitably.
But since the derivative is Haqq, then it's
going to occur inevitably as a reality, because
that's what Haqq means.
Haqq is reality or truth, meaning the truth
that is inevitably going to occur.
So the derivative just explains to you that
this is going to inevitably occur.
What is going to inevitably occur?
Whatever the meaning of the word is.
Whatever the word means is going to inevitably
occur.
So what is the word Haqq, which is
the truth, which is righteousness, which is reality?
So there is a reality, there is a
truth that is going to inevitably occur.
And that derivative never existed in the Arabic
language.
No Arab ever used this word before and
said Haqq.
They never did.
But the Qur'an did.
And the Qur'an, when it does that,
the Qur'an teaches us, and that's the
beauty of the Arabic language.
And I don't want to go into a
long tangent that will bore you on the
beauty of this language.
But this language that we have, that Allah
Subh'anaHu Wa Ta-A'la chose to
reveal the Qur'an through, is a language
that is extremely flexible, very, very rich in
vocabulary, can continue to grow over time, and
is authentic and holds its own throughout time,
despite the challenge and the test of time.
So if you were to go back a
thousand years, when was Shakespeare?
What year?
Technically, around a thousand years ago?
Less?
Something like that?
Something like that?
All right.
So let's say we go back to the
Shakespearean English.
So if you open Shakespeare, I know, it
doesn't matter when he was, I just know
another something else.
So the Shakespearean English, if you were to
open and to read his English, it's ridiculous.
It's crazy, no one speaks that way, and
you don't understand most of what's being said.
You need to translate it into something a
little bit more, a little bit more modern.
However, I can go back to the exact
same timeline, and I'm a Tahawi, who wrote
Al-Aqidah Al-Tahawiyah, a thousand years ago,
and I teach it every year, and I
don't have to change a word.
I don't have to translate anything, really, to
someone who understands Arabic, I don't have to
change the phrases, I don't have to, no,
no, it's the same.
This language that was spoken a thousand years
ago is still spoken today.
If you understand Fusha, then you're fine on
both fronts.
So this aspect of the Arabic language is
important.
This is a very unique aspect of this
language.
Most languages don't have the authenticity, the ability
to hold its baseline and be flexible.
It's either very flexible and it doesn't hold
a baseline, or it holds its baseline and
it's very rigid and lacks flexibility, can't grow
with time, so it just keeps on taking
on words that aren't from it.
Arabic does not require that, despite the fact
that we don't do a very good job
in terms of coming up with words to
describe things, and that's just a failure of
our Ummah today that will, inshallah, change in
the future, but the Qur'an gives us
an example, Al-Haqqah, the inevitable truth that
will occur, Al-Haqqah, and of course, the
beauty of how the Qur'an works is
that you're going to get a six-count
madd, so you're not going to say Al
-Haqqah, you're going to say Al-Haqqah, and
you almost feel it, the sound of it,
even if you don't speak Arabic, the sound
of it almost describes what's going to occur,
what's going to hit, and nothing will stop
it, and this is the inevitable truth, it's
talking about Yawm al-Qiyamah, it's talking about
that hour, that moment in time where this
experience that we are enjoying will end, where
the experience of the human race, where we
have these options, and we have these opportunities,
and we're given all that we are given,
and this test, this trial of existence will
come to a halt, to a painful stop,
there will be almost no warning for it,
for you, for any of us.
يَسْئَلُونَكَ عَنِ السَّاعَةِ أَيَّا نَمُرْسَاءَهَا قُلْ إِنَّمَا عِلْمُهَا
عِنْدَ رَبِّي فِي كِتَابٍ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا
هُوَ فَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا
بَغْتَهِ يَسْئَلُونَكَ كَأَنَّكَ حَفِيٌ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا
عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُ They
ask you about the Sa'ah, when is
it going to be?
Say, exclusively the knowledge of that is with
Allah SWT within His documentation.
No one brings forward its time or shows
its time except Him.
Heavy it is within the cosmos and on
the earth.
It only comes to you suddenly, they ask
you as if somehow you have the knowledge
of it.
Say, exclusively the knowledge is with Allah, when
most people don't know.
Al-Haqq, and most scholars of Islam are
in agreement.
The most powerful name for Yawm al-Qiyamah
is this name that we are enjoying here
today.
Al-Haqq.
Yawm al-Qiyamah has over a hundred names
described in the Qur'an by many words.
Yawm al-Fasl, Yawm al-Qiyamah, Yawm al
-Taghabun, Al-Sa'ah.
Amongst many other names that you'll find as
you go throughout the Qur'an.
Al-Haqq, the truth.
Al-Haqq is truth.
When you use this derivative, when you use
this derivative, Al-Fa'ilah.
It also has within its meanings the concept
of exclusivity.
It has within its meanings, when you use
the derivative Fa'ilah, it has the concept
of exclusivity.
Meaning this is something exclusive to it.
There's nothing else except it.
So when he says Al-Haqq, he's saying
this is the only truth.
Not only is it the inevitable truth, but
it's the only truth.
There is no other truth.
Everything else is going to be relative and
relevant.
Everything else may or may not.
Everything else there will be some question mark.
Except this.
This is Haqq.
This is the only Haqq.
Al-Haqq is going to occur inevitably.
It's the truth and it's the only truth
that exists.
This is how he's describing it, subhanahu wa
ta'ala, with this word.
Al-Haqq.
Because it is the reality.
The reality is that Allah subhanahu wa ta
'ala has prepared a moment where we will
all be held accountable for the choices that
we made in our lives.
That is the truth.
You want a truth?
That's the truth.
That's the Haqq.
That's what's going to occur.
That's why the second and third verses here,
they drill this idea in a little bit
more.
We have this in the Qur'an a
couple of times, right?
We have a couple of times in the
Qur'an where Allah subhanahu wa ta'ala
uses this form of questioning.
Because if you think about it, what is
the sentence here?
Ayah number one, what's the sentence?
It's just a word.
That's not a sentence.
You have a word.
What is the sentence?
The sentence, there's a piece that's missing.
That has been deleted.
Because you don't really need it.
Because by hearing this, you already have clarity
on what it means.
You don't need.
It's almost as if this word does not
require a second word for it to form
a sentence.
On its own, it's forming a full sentence
for you.
Understand that in Arabic, it's a very Arabic
language.
There's, again, if I say a word, if
I say, يعني كرة, ball, and I just,
that's it.
الكرة, the ball, and I stop.
الملعب, المسجد.
And I say nothing else, and you're like,
okay, what's, and if there's nothing, if I
don't say anything, then you are going to
have to imagine what is it that I
meant by this.
You're going to have to continue the sentence
somehow.
Because a word is not a sentence in
the Arabic language.
الحق, Allah Subh'anaHu Wa Ta-A'la
doesn't add anything to it.
He just says it, and then he questions
it.
ما الحق, what is it?
وما أدراك, and what do you know about
it?
And what information do you have?
And what awareness do you have about الحق?
Ibn Abbas would say, إذا قال الله ما
أدراك فإنه يوهم أو يلهم المعرفة وإذا قال
ما يدريك فإنه أسقط المعرفة عن غيره So
Ibn Abbas says in the Qur'an, when
Allah says, وما أدراك, وما أدراك This is
something that you can know, you can understand,
you can comprehend.
If he says وما يدريك, then you can't
know.
That's for example, يسألونك على الساعة وما يدريك
لعل الساعة تكون قريبة And what do you
know?
Maybe الساعة is close.
You don't know.
So when he says وما يدريك, you'll never
know.
Ibn Abbas, he made this observation in the
Qur'an.
When he says وما أدراك, that means you're
going to know what this is about.
You're going to understand.
If you don't, you're going to be taught
in a moment of what exactly it is.
الحق, the inevitable occurring truth.
The exclusive and only truth.
ما الحق, what is it?
What is الحق?
What is this truth that is inevitable?
That is exclusive?
That is nothing else but the truth?
Everything else has a باطل in it.
الحق doesn't.
الحق embodies righteousness.
Embodies the truth.
Why?
Because it comes with that one message.
يوم القيامة الحق, it comes with one message.
Righteousness is going to be served now.
Justice is going to be served now.
No more.
No more oppression.
No more falsehood.
No more lies.
No more harm.
None of that.
Now, only حق is going to prevail.
Only حق is going to be recognized as
valuable.
Only حق is going to be spoken of.
Everything else is going to be dropped.
Everything else is going to be refused and
removed.
This is what الحق means.
This is what we're waiting for.
You have to figure out on which side
of the rails you lie.
Are you someone who's living via righteousness?
Are you living through the truth?
Or are you purposeful?
Another meaning of حق is purposeful.
الحق, the purposeful.
The one that is purposeful.
Meaning this يوم القيامة, when it happens, it's
not aimless.
No, no.
This is going to occur at the right
time.
And then it's going to move us all
simultaneously in the same direction to achieve a
purpose that is inevitable.
That's what الحق is.
It's going to take us towards a destination
that is inevitable for us.
Which is where we go and we stand
in front of our Lord سُبْحَانَهُ وَ تَعَالَى
We answer.
We answer for the time that we were
offered and the blessings that we were given.
And we have to prove that we used
them truthfully.
We have to prove that we utilized them
in a righteous manner.
Because if we didn't, the day of الحق
tolerates no falsehood.
The day of الحق tolerates no falsehood, no
lies, nothing.
It only tolerates righteousness.
Everything else is going to be refused.
So every answer you're going to give is
going to be the truth.
And everything you're going to talk about is
going to be righteous.
And if you try to say something that
is not, it will be rejected that day.
And you will lose the ability to lie.
And you will lose the ability to try
and get yourself and weasel your way out
via false arguments.
And people will try and they will fail.
Because that day is الحق.
Only حق occurs that day.
All of those who were wronged.
All of those who were mistreated.
All of those who were oppressed will find
حق that day.
إنت فلان.
But I know فلان.
The only one that you can say I
know.
I know فلان.
It doesn't matter who you know.
Unless you know Allah.
If you know Allah, سبحانه وتعالى, then you're
good.
Because no one else really matters that day.
So if you knew Him سبحانه وتعالى in
this life, then you're good.
You're protected.
And others will benefit from you because you
know Him سبحانه وتعالى.
You know the بحث.
You know Allah سبحانه وتعالى.
You can turn to Him.
It's القارع.
And we'll talk about this in more detail
when we come to the surah.
كذبت ثمود وعادهم بالقارع.
Thamud and Aad, they both disbelieved consciously and
intentionally in the swift blow of the Day
of Judgment.
فأما Thamud, as for Thamud, which is the
closer historically to the Prophet عليه الصلاة والسلام's
time.
فأهلكوا بالطاغية.
They were destroyed.
They met their demise بالطاغية.
الطاغية is a strong, powerful blow.
Remember, we talked about the derivative of فاعلة.
So الطاغية can mean something inevitable.
It can mean something that's exclusive.
It can mean something that when it occurs,
nothing occurs after it.
So in Arabic, when you have a derivative,
it can mean two or three different things.
It will be defined by the context of
the sentence that you're reading.
So here, بالطاغية is talking about a swift,
a powerful blow.
That comes from the root of طغيان.
طغيان is something that transgresses.
طغى ذاب إلى فرعون إنه طغى.
فرعون has transgressed.
He has gone beyond.
He has harmed people.
He is causing harm.
He is transgressing against their rights.
الطاغية is the punishment that Allah Subh'anaHu
Wa Ta-A'la sent to the Thamud.
It was one powerful blow that transgressed against
them all and ended them all.
And left none of them.
Thamud were ended quickly.
Salih Alayhi Salaam brought them a miracle that
they could not deny.
They asked for it.
They carved it out.
They told them what they wanted.
He came to them.
They were drunk.
They were all drinking and they were laughing.
And he tried to do dawah.
And they mocked him.
And they kicked him out and told him,
don't come to us again when we're trying
to have a good time.
And then one of them, as a joke,
said, I won't believe in you until that
big rock in our mountain.
They had this big rock in a mountain,
a boulder in a mountain.
And he crumbles and opens up and a
camel comes walking out.
So they started to laugh.
And someone else said, yeah, and it has
to be a female camel.
And it has to be so big that
it needs to drink from our well 24
hours, every 48.
Like it has to drink day and night.
And it has to be pregnant.
And it has to be this color.
And they sat down and they just kept
on counting all of these different things.
So once they were done, Salih turned around
and he said, if I bring it to
you, will you believe?
And they all sobered up real quick.
Because they were just joking.
And Salih said, if I do this to
you, if I have Allah deliver this to
you, will you say la ilaha illallah and
change your ways?
They sobered up and said, yes, of course.
But if I do this and you don't,
then the end will be ugly.
So they said yes.
And Salih made dua and Allah granted him
that which he asked for.
And it came out as they described it.
And it gave birth to an offspring that
looked like it.
And it drank for a full day every
two days.
And they didn't believe.
And Allah gave them a chance and said,
okay, don't touch it and we'll let you
be.
So they slaughtered it and they barbecued it.
To that degree.
Their arrogance and their carelessness and their entitlement
took them to that degree.
So Allah's punishment for them was the snap
of the finger.
Just one powerful blow and they were gone.
They disappeared.
As for Aad, their ancestors, they were destroyed.
Or by a wind that has a very
loud blow.
The sound is very loud.
In Arabic, many of the words will sound
the way, what they mean.
They will sound their meaning.
So a sarsar, which is usually the sound
of the wind is the word itself.
And Arabic has a lot of that in
it.
Where the letters themselves sound out what it
is that's occurring.
And that's an advantage for it.
So a wind that blows powerfully, that is
loud.
That leaves nothing.
That takes with it everything.
That carries everything in its way.
It bulldozes everything.
Nothing stands in its way.
He sent it upon them.
Seven nights.
Eight days.
It started during the day and ended during
the day.
So it started after Fajr.
And it ran for one day, one night.
Two day, two night.
Three day, three night.
Seven day, seventh night.
Eighth day.
On the eighth day it stopped.
Al-Hasm is when something is decisive.
Al-Hasm is decisiveness.
Husuma, meaning seven a week.
That was decisive.
When Allah talks about Aad, what does he
say?
He said, That had the strong, powerful pillars.
The one that there's nothing similar to it.
There was never an empire that was so
powerful.
And people say, where is it?
We don't find it.
Yeah, exactly.
Where is it?
That's the point.
They come back and say, no, no.
Where are they?
We don't see their ruins.
I know.
That's the whole point.
If you go to Ahqaf, When he went
and spoke to them in the area called
Ahqaf, you don't find a lot because he
didn't leave a lot for you to find.
Their ruins weren't left for us to see.
Most of it was destroyed.
For seven days and seven nights, that wind
blew.
The people of Aad were large human beings.
They were big, big people.
And the wind was so powerful, it would
take someone.
It was a tornado.
And lift them into the air.
And turn them upside down.
And slam them down upon their heads.
And the head would go in one direction.
And the body in the other.
You see the people of Aad within their
area.
Sar'a.
Sar'a as in dead.
Look at the simile that he gives here.
Hollowed stumps of palm trees.
Because the heads are not there.
And they're hollow.
They're empty on the inside.
They've been dried out.
They've been dried out with this eight days
and seven nights of wind.
They're hollow on the inside.
And there are no heads.
They look like the stumps of palm trees
left on the ground.
Do you see?
This question is for the Prophet ﷺ and
for me and for you.
Do you see anyone or anything left of
them?
Baqiyah.
Something that is left.
Something that should be left.
Like I said, it's inevitable.
It should be left.
It should be there.
Is there a baqiyah?
Is there something that is left amongst them?
Nothing is left.
Surah Al-Haqqa.
As I started this halaqa with.
Its purpose is reflection.
Its purpose is for you to allow your
heart to absorb and to reflect upon some
of these stories.
To touch you.
To maybe bring out some degree of fear.
Some degree of hope.
Or some degree of accountability.
After you've understood what you need to understand
from Allah ﷻ.
You understand the knowledge.
You know what's right and wrong.
He gives you these examples to reflect.
You have to reflect as a person.
We can't really grow if we don't.
If we don't see the ruins of others.
If we don't see what happened.
You want to experience something real.
You go to a place where something real
happened.
And you stand there.
And you observe it.
And it affects you in a way.
Like you know what's right.
You know that you should be someone who
is a bit more of a philanthropist.
You know you should be.
You want to feel that way?
Go visit Gaza one day.
Go visit the part of Pakistan where the
earthquake occurred.
Go to the part of Turkey where the
earthquake happened.
Go to Syria one day and visit the
jail of Sadnaya.
Go stand there.
Go stand there and reflect on what happened
here once.
And it will clarify things.
We need that.
As human beings we need that peace.
Our heart has to be aligned with our
minds.
If your mind is in one direction and
your heart is in the other.
It's a recipe for destruction.
Things don't work out.
They don't.
You need to have that motivation.
So Allah tells the Prophet, tells the Sahaba.
Go look at Thamud.
Look at where they lived before.
Go look at Al-Ahqaf where Aad was.
This is what I did to them.
When they transgressed.
And when they oppressed.
And when they turned tyrannical.
This is what I did to them.
Stand there and reflect.
That's why I told them don't go there
as tourists.
And take pictures.
Just go there and reflect on what happened.
This will mature your heart.
And allow you to make the decisions that
are helpful for you.
We'll continue inshallah this beautiful surah next week.