Adnan Rajeh – Surat Al-Maaarij Summary
AI: Summary ©
The fourth and final Surah in Islam is discussed, including the importance of belief, ethics, connections, behaviors, and behavior in performing behavior. The fourth of the series is called Surah Al Qwhale, and it is discussed how to be notified of it and behave according to it. The speakers emphasize the importance of avoiding behavior and expressing one's opinion on the matter, protecting oneself and others, and following the Prophet's guidance in inspiring behavior and values.
AI: Summary ©
Surah Al-Ma'arij, Chapter 4, Surah Al
-Ma'arij Today inshallah we will talk about
Surah Al-Ma'arij, the fourth surah in
the cluster from Mulk to Al-Mursalat, the
29th juz' of the Qur'an.
And this juz' speaks or talks about da
'wah.
It talks about, as Muslims, performing da'wah
with our lives and with following the Prophet's
ﷺ footsteps.
We are required to have certain things, we
have to have a certain amount of knowledge
and a certain amount of values.
We have to know certain things and have
a minimum of different categories.
It's going to give us examples of da
'wah, it's going to tell us methods of
da'wah, it's going to tell us why
we need to perform da'wah, what we
need to do in order to be able
to continue performing da'wah.
Juz' Tabarak is very beautiful in that manner.
We probably won't finish it this year in
Ramadan, probably next year along with the rest
of the Qur'an.
But at least it's something to start looking
at when you're reading the juz' and searching
in it for things to contemplate and benefit
from.
And we talked about the first three surahs
that talked about our naseeb or the portion
that we need from different categories.
How much knowledge you need.
What you need to know in Surah Al
-Mulk, what you need to know and what
you need to be relating to others in
terms of knowledge.
Surah Al-Qalam, what values and ethics you
need to have and how that's extremely important
in order for Islam actually to spread.
Surah Al-Haqqa, how much you need in
terms of connection, spiritual connection to Allah Subhanahu
Wa Ta'ala and to Al-Akhirah.
Qiyam Al-Qiyamah, without that connection, without that
affection and emotional response to it, it dies
off.
And the fourth and final piece of the
puzzle in terms of what we need in
order for da'wah to be performed properly
is what we require in terms of behaviors.
The way our actions, obviously, knowledge, ethics, connection
to Allah Subhanahu Wa Ta'ala and the
fourth thing has to be behaviors.
It's the logical last step.
Surah Al-Ma'arij talks about that.
Al-Ma'arij means the ascending ways.
The ways up to the sky.
That's why the Prophet ﷺ's journey to the
heavens was called Al-Mi'raj, going upwards
through different...
There's obstacles and it's not a straight line,
it's called Mi'raj.
So the Prophet ﷺ formed that, and the
Surah is called Al-Ma'arij, meaning the
ascending ways.
And it reminds us that all your deeds
ascend their way up to Allah Subhanahu Wa
Ta'ala.
When you perform an action, in order for
it to be accepted, it has to go
through the heavens to reach Allah Subhanahu Wa
Ta'ala, and there's a hundred things that
can cause it not to make it.
There's a hundred things that we can do
wrong to cause that action never to actually
make it to the sky.
And it's just something, a figurative concept to
think about.
It begins by, سَأْلَ سَائِلٌ بِعَذَابٍ وَاقِعٌ لِلْكَافِرِينَ
لَيْسَ لَهُ دَافِعٌ مِنَ اللَّهِ إِذِ الْمَعَارِجَ تَعْرُجُ
الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ
أَلْفَسَنَةٌ تَصْبِرْ صَبَرًا جَمِيلًا Someone asked, the surah
is saying this, there's a person who had
a question who asked about an inevitable punishment
that is coming.
To the disbelievers, no one can withhold it
or hold it back from them.
From Allah subhanahu wa ta'ala, the one
who owns the ascending ways.
تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ All the angels and
the Holy Spirit, they ascend their way up
to Him subhanahu wa ta'ala.
In a day that is equal to 50
,000 years, He's talking about Yawm al-Qiyamah.
When everything comes together, when Allah subhanahu wa
ta'ala resurrects us all and brings us
all.
Everything ascends to Him subhanahu wa ta'ala,
a day that will be as long as
50,000 years.
The command right after is فَصْبِرْ Now if
you go back to surah al-Qalam, you'll
find that Allah subhanahu wa ta'ala also
told the Prophet ﷺ فَصْبِرْ لِحُكْمِ رَبِّكَ Perseverance
as a value was talked about in surah
al-Qalam.
Perseverance as an action is talked about in
surah al-Ma'arij.
That's why the continuation of the ayah is
فَصْبِرْ صَبْرًا جَمِيلًا Telling us how to do
it.
If you want to show perseverance, you have
to do it in a beautiful way.
That's جَمِيلًا means.
Now that's a figure of speech in Arabic.
Meaning you're going to do it and you're
not going to be upset about it.
Perform perseverance without carrying a grudge, without being
disgruntled, without hating your life and hating yourself.
فَصْبِرْ صَبْرًا جَمِيلًا Show صَبْر جَمِيلًا As Ya
'qub, the father of Yusuf would say صَبْر
جَمِيلًا I'm going to show perseverance and in
my heart I'm content with what Allah subhanahu
wa ta'ala is giving me.
And the test that I have to go
through and the difficulties that I'm facing, I'm
content with them.
فَصْبِرْ صَبْرًا جَمِيلًا Because there's two ways to
be perseverant.
One is where you're perseverant, you're still doing
your job.
You haven't given up, but you hate everything
about it.
You're upset, you're mad, you're angry, you're filled
with objection to Allah subhanahu wa ta'ala.
But the right way to do صَبْر, the
right way to behave and act regarding صَبْر
is جَمِيل.
Is for it to be filled with content
and acceptance and satisfaction that you know that
Allah subhanahu wa ta'ala will only send
you that which is the best for you.
So you're accepting even though it's difficult, even
though you're performing perseverance, meaning it's hard, it's
not easy.
If it wasn't hard, then it would be
called شُكْر, you'd be asked to show gratitude,
you wouldn't have to do صَبْر.
صَبْر means it's an obstacle.
You're going up a mountain, it's very difficult
and it's windy and it's cold, but you're
still moving.
But there's two ways to do it.
You can do it and you're hating every
moment of it, or you can do it
and you're accepting of it, you're okay with
it, you understand.
There's a certain level of beauty in that.
فَصْبِرْ صَبْرًا جَمِيلًا And that's why there's a
difference.
Surah Al-Qalam just talked about the concept
of perseverance.
فَصْبِرْ لِلْحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُودِ Here
it gave us how it needs to be
done, because it's going to be focusing, the
Surah's going to focus on behaviors, on our
actions.
How we act, what we're supposed to look
like when we're acting, and how our actions
are supposed to appear.
إِنَّهُمْ يَرَوْنَهُ بَعِيدًا وَنَرَاهُمُ قَرِيبًا يَوْمَ تَكُونُ السَّمَاءُ
كَالْمُهْلِ وَتَكُونُ الْجِبَالُ كَالْعِهْنِ وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا
Allah Subh'anaHu Wa Ta-A'la begins
to describe Yawm Al-Qiyamah.
Indeed, the disbelievers see it far away, but
the believers see it close.
Because they're preparing for it, and they understand
that it could happen any moment.
They know that it's coming around the corner.
And that time, no matter how long you're
doing something, if it's going to end, the
timeline is short.
Ask people who are in their 90s.
They'll tell you, our life went by, it
was like a dream.
Even though 90 years is a long time
for us, but not really.
At the end of it, it doesn't seem
long anymore.
Anything that ends, it's not long, it's short.
No matter how much time it takes, if
it ends, it's short.
It's just how we feel as human beings,
it's how we are.
It has to be infinite in order for
it to feel anything more than that.
The disbeliever doesn't think about Yawm Al-Qiyamah,
so he thinks it's far away, but the
believer doesn't.
Because you're preparing for it, so it seems
close.
Allah Subh'anaHu Wa Ta-A'la describes
it when the sky starts to burn, turns
into a melting lava.
And the mountains turn into cotton.
وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا And a loved one
will not inquire about another loved one.
No one will be talking to anybody.
Everyone will be completely preoccupied with their own
status and where they are.
يُبَصَّرُونَهُمْ Even though they'll be seeing one another.
The loved ones will see each other.
يُبَصَّرُونَهُمْ But they won't ask.
They won't talk.
They'll just look away.
You know, when you don't want to talk
to someone and your eyes meet quickly, you
look away, hoping that they didn't notice too.
But you both noticed.
You both know you didn't want to engage
in conversation.
But Yawm Al-Qiyamah is the same thing.
You're too...
You're like, I don't have time.
They'll probably ask me for hasanat, or ask
me how things are going.
And they're not going well, and I'm scared,
and I'm anxious.
I don't know what's going to happen next.
I'll wait for later.
Unless, of course, the relationship was that of
ta'a in dunya.
Allah Subh'anaHu Wa Ta-A'la is
pointing out the status of the disbelievers.
يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ
وَصَاحِبَتِهِ وَأَخِيهِ وَفَصِيلَتِهِ لَتِي تُؤْوِيهِ وَمَنْ فِي الْأَرْضِ
جَمِيعًا ثُمَّ يُنْجِيهِ On that day, the criminal
will wish that he can buy himself out
of the punishment of the fire.
You're willing to give anything, not to be
punished on that day.
For those who know they're gonna be punished.
So they start offering.
Allah, take my children, take my wife, take
my friends, take my brother, take my tribe,
take the country that I lived in, take
everybody on earth.
وَمَنْ فِي الْأَرْضِ جَمِيعًا Take everyone on earth.
ثُمَّ يُنْجِيهِ And just allow me to make
it, allow me to survive.
The answer is going to be, إِنَّهَا لَضَانَ
زَاعَةً لِّلشَّوَى تَدْعُو مَنْ أَدِبَرَ وَتَوَلَّى وَجَمَعَ فَأَوْعَ
It's going to be calling those who refuse
to listen to the word of Allah subhanahu
wa ta'ala and took an ingathered wealth
and did not pay zakah for it.
سورة المعارج هي السورة الرابعة في الجزء التاسع
والعشرين.
جزء التبارك.
وهو المحور ما قبل الأخير من القرآن من
الملك إلى المرسلات.
وهذا الجزء يتحدث عن الدعوة.
نصيب المسلم من كل شيء في الدنيا حتى
يدعو إلى الله.
حاجتنا نحن للقيام بالدعوة.
مشكلات الدعوة.
أسريب الدعوة.
كل سورة تتحدث عن نقطة من هذه النقاط.
وأول أربع سور تتحدث عن نصيب المسلم من
الأمور الأربع الرئيسية والأساسية التي يحتاجها ليقوم بالدعوة
على الوجه الأكمل.
فسورة الملك تحدثت عن نصيب المسلم من العلم.
وسورة القلم تحدثت عن نصيب المسلم من القيم
والأخلاق.
وسورة الحق تحدثت عن نصيب المسلم من الارتباط
الروحي والروحانيات والوعظ.
من الدافع القلبي والارتباط الحب والخشية والطمع والرجاء
والخوف من الله سبحانه وتعالى.
الارتباط الروحي الذي ينقصنا هذه الأيام.
ورمضان يأتي فيزودنا بها.
والسورة الرابعة سورة المعارج التي نتحدث عنها اليوم
هي نصيب المسلم من السلوك.
هذا المنطق.
عندك علم وعندك قيم والأخلاق وعندك التباط بالله
سبحانه وتعالى ينقص الآن ما يكمل هذه المعاني
السلوك.
فتبدأ السورة بحديث الله سبحانه وتعالى عن يوم
القيامة.
سأل سائل بعذاب واقع.
للكافرين ليس له دافع من الله ذي المعارج.
تعوج الملائكة والروح إليه في يوم كان نقداره
خمسين ألف سنة.
يوم القيامة يمر على البعض خمسين ألف سنة.
فيقول الله سبحانه وتعالى فاصبر في هذه الحياة
صبرا جميلا.
في سورة القلم قال اتصبر لحكم ربك.
فكان الحديث عن القيمة وعن الخلق.
أن يكون عندك قيمة الصبر وخلق الصبر.
نصف الإيمان.
أما في سورة المعارج فيشرح لنا كيف نصبر.
فالصبر له أنواع.
له أشكال.
من الممكن يصبر الإنسان على مشاق الحياة.
وهو مبغض للحياة وكاره لاختيارات الله.
وهو معترض في قلبه على ما أعطاه الله
وما حرمه سبحانه وتعالى في حياته.
وهناك الصبر الجميل.
الذي يكون قد تكلل بالرضى وبالقبول.
بالرضى عن الله سبحانه وتعالى وعن أفعاله وعن
حكمته.
وبالقناعة فيما يتعلق بحياته التي يعيشها.
فهذا هو الصبر الجميل الذي تحدث عنه سيدنا
يعقوب أبو يوسف عليه السلام.
صبر جميل.
فصبر صبرا جميل.
لا تصبر صبر غير جميل.
صبر مليء بالكراهية والبغض والاعتراض واليأس والقنوط.
وإنما صبر فيه تفاؤل.
صبر فيه محبة.
صبر فيه رضا وقبول.
وارتباط بالله سبحانه وتعالى.
كلا الناس كلا النوعين صابران.
لكن أحدهما يصبر صبرا جميلا.
والثاني يصبر صبرا غير جميلا.
غير جميل.
فالأمر أن نصبر صبرا جميلا.
ثم يتعلق الحديث سبحانه وتعالى عن يوم تكون
السماء كالمهل وتكون الجبال كالعهن.
ولا يسأل حميم حميمه.
والحميم لا يسأل حميمه.
ولا ينظر إليه ولا يكلمه.
وقد اشتغل بنفسه.
وانشغل بما عنده وبحاله.
وبكتابه وبحسابه.
فلا يلتفت إلى حميمه.
يبصرونهم رغم أنهم يرون بعضهم.
فيرى الحميم حميمه.
لكن يعرض عنه إلا ذا كانت بينهم طاعة.
فيكونان على منابر من نور يوم القيامة.
يغدطهم عليه الأنبياء والصالحون.
المنابر الحب في الله.
لكن هذه الآيات تتحدث عن الذين لم يلتزموا
طريق الله سبحانه وتعالى.
يبصرونهم.
فيود المجرم عندها.
لو يستطيع أن يفتدي من العذاب ببنيه.
وصاحبته زوجته وأخيه.
وفصيلته التي تؤويه.
ومجتمعه أو قبيلته.
ومن في الأرض جميعا.
من هو لما رأى من العذاب.
هو مستعد أن يفتدي نفسه بمن في الأرض.
أيا رب إحرقهم كلهم.
لكن دعني أنا.
ماذا رأى هذا الإنسان حتى قال كلمة كهذه؟
إلا أن يكون قد رأى منظرا مهيبة.
يجب أن يجنبنا إياها.
وأن يسلمنا من ذلك.
لكن هذا الذي يكون.
فيجاب أن كلا.
هذا لا يحصل.
إنها لضى نزاعة للشوى.
تدعو من أدبر وتولى وجمع فأوعى السلوكيات.
ما تحدث عن الإيمان هنا.
تحدث عن سلوك.
لأن السورة هذا هو محورها.
عندما تستمر بالسورة.
الله سبحانه وتعالى يقول.
قبل أن يقول إلا المصليين.
يقول إن الإنسان خلق هلوعا.
إذا مسه الشر جزوعا.
وإذا مسه الخير منوعا.
إلا المصليين.
بالتأكيد.
إن الإنسان كان خلقا.
كثيرا مخيفا.
هلوعا يعني.
شخص الذي يجيب على المشاركة.
بطريقة كثيرة.
He doesn't have moderation in how he deals
with what's coming his way.
هلوعا.
And Allah سبحانه وتعالى explains.
إذا مسه الشر جزوعا.
If difficulty comes his way.
If harm comes his way.
He loses all hope.
And he feels like the world is going
to end.
And that life is not worth living.
And everything is horrible.
And nothing has ever worked.
وإذا مسه الخير.
When good things come his way.
He holds on to it.
He doesn't share with anyone.
He becomes extremely greedy and extremely selfish.
That is the nature of the human soul.
That's its nature.
Those are the instincts of how the soul
was created.
إذا مسه الشر جزوعا.
وإذا مسه الخير منوعا.
These have to change.
These behaviors have to change.
You can't be someone who once things go
a bit difficult.
You lose all hope.
But when you get what you want.
You become extremely selfish.
That has to change.
That's what Allah سبحانه وتعالى says.
إلا المصلين.
Except those who perform prayers.
But he doesn't stop with that.
He goes down and explains to us.
سبحانه وتعالى.
Who he means by that.
Who are the people who perform prayers.
That's a very generic way.
So he starts talking.
الذين هم على صلاتهم دائمون.
والذين في أموالهم حق معلوم للسائل والمحروم.
والذين يصدقون بيوم الدين.
والذين هم من عذاب ربهم مشفقون.
إن عذاب ربهم غير مأمون.
والذين هم لفروجهم حافظون.
والذين هم لأماناتهم وعهدهم راعون.
والذين هم بشهاداتهم قائمون.
والذين هم على صلاتهم يحافظون.
So he counts eight things.
سبحانه وتعالى.
Most of them behaviors.
With some degree of creed and belief in
the middle of it.
الذين هم على صلاتهم دائمون.
Those who continuously perform their prayers.
They don't cut.
They don't miss.
They don't forget.
They're always there.
They're always in a relationship with Allah سبحانه
وتعالى.
And those who have within their wealth a
right for the needy and the deprived.
They're always making sure that they're giving those
who are in need and those who weren't
given as much as they were given.
And those who believe in the last day,
in the day of judgment.
الذين يصدقون بيوم الدين.
And those who are in fear of the
punishment of Allah سبحانه وتعالى.
Indeed, the punishment of Allah سبحانه وتعالى is
not something for us to feel secure about.
We need to continuously think and fear just
punishment that may come our way if we
don't behave properly.
والذين هم لفروجهم حافظون.
And those who practice chastity.
Practice chastity unless it's towards their wives.
And those who are trustworthy.
لِأَمَانَاتِهِمْ وَعَهَدِهِمْ رَاعُونَ Treat what they're trusted with
in their covenants with high levels of respect
and integrity.
If they're entrusted with something or if they
sign an agreement or if there's a covenant
that they will deliver.
And they will make sure that there are
people who are trustworthy.
وَالَّذِينَ هُمْ بِشَهَدَاتِهِمْ قَائِمُونَ And those who are
needed to offer their testimony or to say
the truth or to stand by the truth.
They are up worthy, they will definitely do
it.
They don't withhold it, they're not scared, they're
not afraid.
They wouldn't lie.
وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ And those who
hold on to their prayers.
You see, if you look at these attributes
that Allah سبحانه وتعالى is talking about.
It begins with prayer and ends with prayer.
It's like it's wrapped in salah.
It's wrapped in our relationship with Allah سبحانه
وتعالى.
And in the middle of it, all these
behaviors.
Giving from your wealth.
Practicing chastity, having those sexual ethics that the
Abrahamic faiths have taught and agree upon.
And they're extremely important for us as Muslims
to shy away from zina, from looking at
haram, from engaging in relationships that are haram.
This is a big part of being a
Muslim.
And if you're entrusted with something or if
you give your word, then you see it
through.
And when you're required to say the truth,
you say the truth.
These are all practices.
In the midst of it, yes, there's a
belief in the day of judgment and fear
of His punishment سبحانه وتعالى.
But the reason Allah سبحانه وتعالى mixes these
things together is because they actually come as
a package.
When I said the surahs, each one of
them talked about what you need, of knowledge,
of ethics.
They're not like that.
They're not independent.
They're actually very much mixed together.
But Allah سبحانه وتعالى categorizes it for us
so that we can better understand.
So we can think about these things and
make sense of them.
But you cannot disconnect knowledge from ethics or
ethics from behaviors, or a relationship and love
and fear and desire of something from the
knowledge of it and from the ethics and
values that come with it.
You can't disconnect these things.
They all come together.
It's when we try to disconnect them actually
that we ruin how the deen actually functions.
So you look at these attributes in surah
al-Ma'arij, most of them are behaviors.
If you have the right knowledge, if you
have the right ethics, if you have the
right fear of Allah سبحانه وتعالى, then you
will perform these.
You will hold on to your prayers.
You will be up worthy with your testimony.
You will be trustworthy with what you're entrusted
with and with your covenants.
And you will perform, you will practice chastity
and you will give from your wealth for
those who are deserving of it.
And you will continue to believe in the
day of judgment and fear His punishment سبحانه
وتعالى.
These are the attributes.
They're beautiful.
And they're worthy of contemplation.
Mix up these verses with the ones that
are similar to them.
So what's wrong with the disbelievers?
They're coming to you in hastiness.
You're right and on your left.
In groups and individually asking you that we
should be from Ahlul Jannah as well.
Even if we don't believe in you.
Even if we don't follow you.
We come from good families.
And the answer of the Qur'an was
no.
We created you and we know what we
created you from.
And we know what we created you for.
If you want to enter Jannah, then these
are the attributes you have to live by.
If you want to enter Jannah, you have
to know what Allah سبحانه وتعالى has asked
us to do and then you have to
do it.
It's not enough just to be quote unquote
a good person.
The defining that is actually very arrogant because
only Allah سبحانه وتعالى defines who's good and
who's not good.
It's not for me to say, it's not
for you to say, it's not for anybody
to say.
So the ayah says, leave them.
فَذَرْهُمْ يَخُضُوا يَلْعَبُوا Leave them to do what
they want to do.
Allah سبحانه وتعالى said, I can change them
and exchange them with other people anytime I
want.
But this is their life and this is
their chance.
Let them do what they want.
Let them play and let them waste their
time.
Until they come to the day that you're
telling them that they're going to come to.
And that they're going to meet the day
of judgment.
When they come out of their graves and
they come running to the place that Allah
سبحانه وتعالى tells them that they need to
come to.
As if they're running towards their idols.
This is the example in the Quran.
At that day they'll be in a state
of humility and they will feel down and
they will look bad.
That is the day that they're being promised
that they're not listening to.
It's a heavy reminder at the end of
the surah.
But it's worthy of contemplation.
Because what Surah Al-Ma'arij is trying
to get us to think about and get
us to see is that he's the one
سبحانه وتعالى who dictates what behaviors are good
and what behaviors are not.
It's not for us.
That end of Surah Al-Ma'arij is
very important.
The mushrikeen of Quraysh would come to the
Prophet عليه الصلاة والسلام and say, we're all
going to go to Jannah.
We're all going to do...
You should promise all of us this regardless
of what we do.
This is what they're asking the Prophet صلى
الله عليه وسلم, to offer the Prophet صلى
الله عليه وسلم.
It's not up to me, I don't make
that decision who goes and who doesn't.
I just tell you what it is that
you need to do.
What are the ethics and values, what are
the beliefs, what are the behaviors that Allah
سبحانه وتعالى has asked for in order for
us to enter Jannah.
And you have to hold, you have to
commit to them.
I don't get to make that decision to
begin with.
And they continue to come to the Prophet
صلى الله عليه وسلم asking him that and
urging him to equalize everybody on the planet,
everyone.
And the Qur'an came and said, no,
that's not how it is.
That doesn't mean that I have the right
to look at non-Muslims or anybody and
say, this person is going to Jannah, this
person is not going to Jannah, this group
is not going to...
That's none of my business.
This fixation that we have as Muslims to
figure out where people are going is becoming
very irritating.
I don't understand why we spend so much
time asking this question.
Will these people go to Jannah?
Will these people be forgiven?
I don't know.
Why is this a big deal for you?
Are you fearing that Allah سبحانه وتعالى doesn't
know about them?
That He does not have enough wisdom and
justice and fairness to treat them properly?
That He is not the most merciful?
What are you worried about?
Let people be.
If you have something good to offer them,
then offer them.
If you can perform da'wah, then perform
da'wah.
If you can warn and remind and bring
people to Allah سبحانه وتعالى, great.
And then beyond that, it's none of our
business to ask those questions or to make
judgment or to even inquire about it.
Allah سبحانه وتعالى did not give the...
the matter of figuring out where people are
going on the Qiyamah to any of us.
He doesn't need our help in this.
He did not ask for our aid.
But over the last hundred years, you hear
this fixation amongst Muslims trying to figure out
where people are going and talking about it
all the time, extremely rude.
And it's disrespectful to Allah سبحانه وتعالى.
It's not for us to talk about.
We are overstepping our boundaries by walking down
that road.
The only person you need to worry about
going to Jannah is you.
That's the only person you were ever asked
to worry about.
A part of making sure you go to
Jannah is performing da'wah to others and
help bringing them to Allah سبحانه وتعالى.
And reminding them whether they accept or not
is not for us to say.
We just explain it as it is.
Allah سبحانه وتعالى said, if you don't follow
His way, you'll be punished.
If you don't perform your prayers and perform
siyam, and sadaqa, and hajj, and if you
don't practice chastity and be kind to your
parents, then you'll be punished yawm al-qiyamah.
But whether the person who's asking me, who's
not doing any of these things and refuses
to do them, actually goes to Jannah or
not, it's none of my business.
It's not up to me.
I don't have the right to make a
statement.
I don't even have the right to ask
or inquire about it.
And I should not be engaging in this
with people or with others or with myself
because it's beyond, it's above me.
It's way above.
This is Allah سبحانه وتعالى's decision.
He just told us what it is we
have to focus on.
What to tell people, what to warn them,
what information to offer them, and how to
behave ourselves and who to worry about, which
is me.
I have to worry about me.
I have to make it.
And then leave.
People live their stories.
Let them live their lives the way they
want to live.
If you can help, help.
If not, then leave it alone.
Please stop talking about this stuff.
People who engage in this, it's a horrible
waste of time and it's just rude and
disrespectful to Allah سبحانه وتعالى Himself.
The Quran makes statements, makes judgments.
I don't.
Neither do you.
وَإِذَا جَاءَهُ الْخَيْرُ يُمْسِكُ وَيَشُحُ وَيَبْخَلُ This is
the human nature, the nature of the soul.
Its nature is that it loses hope when
it doesn't get what it wants and becomes
greedy when it gets what it wants.
These attributes have to change.
These behaviors have to change.
So Allah سبحانه وتعالى says, مُسْتَثْنِيًا إِلَّا الْمُصَلِّينَ
ثُمَّ يَشْرَحْ مَنَهُمُ الْمُصَلُّونَ أَلَّذِينَ هُمْ عَلَى صَلَاتِهِمْ
دَائِمُونَ Allah and
and ends with Salat as if Salat is
surrounded by all good deeds and as if
it protects the good deeds from above and
below.
And in the middle, the one whose right
in his wealth is a known right for
the beggar and the deprived, the one for
whose provision is a guardian so that he
does not commit adultery and does not fall
into the traps of adultery, and does not
commit this religious infidelity that Allah Almighty has
commanded us to do, the one who is
trustworthy in what he has been promised and
in his covenant, and does not take anything
and give it to others, and does not
steal money, and does not betray the covenant,
and those who stand by their testimonies and
do not say except the truth, and when
asked about the truth, he says, and stands
by the truth.
These are behaviors.
Yes, in the verses, there is verification of
the Day of Recompense and fear of punishment.
Because it is not possible to separate between
values, morals, and behaviors.
This separation, I give you, Allah Almighty has
made it in Surah Al-Nasib Ibn Al-'Ilm,
and in Surah Al-Nasib Ibn Al-Khuluq,
and in Surah Al-Nasib Ibn Al-'Irtibat Ar
-Ruh, and in Surah Al-Nasib Ibn Al
-Suluk, but these things do not separate from
each other.
It is one thing, and the attempt to
separate is a crime and a very tiring
matter, and it corrupts the religion.
So yes, with giving money, and with the
covenants, and with standing by their testimonies, and
with memorizing the Fard, and with these important
behaviors that result from the understanding of Allah
Almighty, and the morals, there is verification of
the Day of Recompense and fear of punishment.
All of these are together with the preservation
of prayer.
These are great meanings, these eight categories that
Allah Almighty talked about in Surah Al-Ma
'arij, and in Surah Al-Suluk and Al-'Amal.
The Surah ends with the state of the
disbelievers, when they surround the Prophet ﷺ, asking
him to be from the people of Paradise,
and if they remain as they are, what
will happen to the disbelievers?
They will be led astray from the right
and from the left.
Will every one of them aspire to enter
the Paradise of Bliss?
No, they will not enter, unless they abide
by the command of Allah, and abide by
the Shari'ah of Allah.
So leave them to wander and play, until
they meet the Day they are promised.
Leave the people to do what they want.
When the Day of Resurrection comes, leave them
to do what they want.
The verses are scary.
You must abide by the command of Allah,
and by his obedience, and by what Allah
Almighty has commanded, until we are from the
people of Paradise.
But this does not mean that we have
the ability to judge people and their fates.
This is a very annoying thing, to talk
about the fate of people on the Day
of Resurrection, who will enter Paradise, who will
enter *.
This group will enter Paradise, this group will
enter *.
What is the matter with us?
What is the matter with you?
What right do we have to judge people
on the Day of Resurrection?
Allah Almighty has not promised you the people
of * or the people of Paradise, who
will enter or who will not enter.
He has only promised you to enter.
The only one you should fear to enter
Paradise is you.
If you can help people, help them.
If you can invite them, invite them.
But leave their fates to the One, the
Most Merciful, the Absolute Justice.
This is a very annoying thing, to talk
about people's fates.
This is not our job.
Allah Almighty has not promised us that.