Adnan Rajeh – Surat Al-Qalam Summary
AI: Summary ©
The Surah desired by Islam is the fruit of Islam's teachings and the fruit of the human race. The importance of writing the Prophet's words in a clear and authentic way and integrating into society is emphasized. The importance of ethics and values is emphasized, as it is difficult to avoid slipping and losing everything. Representatives of individuals are encouraged to continuously use their actions and not criticize them. The importance of avoiding ethical mistakes and persistency in achieving goals is emphasized.
AI: Summary ©
Surah Al-Qalam Surah Al-Qalam In the
name of Allah,
Most Gracious, Most Merciful.
And all praise is due to Allah, Lord
of the worlds.
O Allah, send blessings and peace and blessings
upon our Prophet and our beloved Muhammad and
upon his family and companions.
Today, insha'Allah, we'll talk about Surah Al
-Qalam.
And it's the second Surah within the cluster
between Al-Mulk and Al-Mursalat.
It's the 29th Juz' of the Qur'an.
And it's a very specific Juz' in terms
of what it's teaching.
It is telling us as Muslims how we're
supposed to perform Dawah.
What we're going to need in order to
perform it.
Examples of performing it.
And then the methods and techniques that we
need to be used.
And every Surah will tackle one of those
concepts differently.
And from a different angle.
Surah Al-Mulk talks about the Naseeb of
knowledge.
Meaning what you need to know.
What you definitely have to have set down
in your heart and mind.
And what you're going to be relaying to
people and explaining in terms of what pieces
of information.
And Surah Al-Mulk focused very heavily on
the attributes of Allah subhanahu wa ta'ala.
Why we're here?
Why we're here as human beings?
And what the consequences are going to look
like Yawm Al-Qiyamah.
And everything in the Surah kind of stayed
within the boundaries of those three major concepts.
And that's why this Surah is very important.
Because if you understand it, you live by
it, then you have all the knowledge that
you need.
Everything else is complementary to the knowledge of
Surah Al-Mulk.
Surah Al-Qalam looks at the values.
What you need in terms of ethics and
values.
And Surah Al-Qalam is very unique Surah
because it's a very early one.
It's probably the second Surah right after اقرأ
باسم ربك الذي خلق.
Even before when اقرأ باسم ربك الذي خلق
was revealed, only the first few verses were
revealed, only the first five.
And then the rest of the Surah was
revealed later, a couple of years later even.
Some say up to five.
Probably less than that, but that's how far
they go.
But what was revealed immediately after the five
verses of Surah Al-Alaq, most scholars say
Surah Al-Qalam.
نون والقلم وما يسطون.
Some sources talk about مزمّة, some talk about
مدّثّر, some talk about الفاتحة.
Those five, المزمّة, المدّثّر, الفاتحة, القلم, and Al
-Alaq, are the first five, regardless of how
you want to make the sequence.
So Surah Al-Qalam is a very very
early Surah in the Qur'an.
And it's important to understand that, because it's
going to talk immediately about the values, the
ethics, the morals, that as a Muslim should
be carrying with them.
And it begins by saying نون, as the
letter of the Arabic language.
And I've talked about why these letters exist
at the beginning of Surahs.
والقلم وما يسطون.
Allah Subhanahu Wa Ta'ala makes an oath
by the pen and everything that they write
with it.
Referring to the fact that everything is going
to be documented, in terms of our behaviors,
يوم القيامة.
ما أنت.
And of course, referring to the importance of
the pen.
The pen is what changed the world for
the human being.
When the human being starts to learn to
document his knowledge and pass it on, that's
when things actually change.
That's why the Qur'an was preserved, because
the Prophet صلى الله عليه وسلم made sure
it was written.
And the concept of the pen and what
it actually made, and what it actually did
for the human race is unmeasurable.
والقلم وما يسطون.
ما أنت بنعمة ربك بمجنون.
Indeed, you are not insane after being given
the blessing of your Lord, which is Islam.
وإن لك لأجر غير ممنون.
Indeed, you're going to see an unending reward.
وإنك لعلى خلق عظيم.
Indeed, you are living upon, or you have
embarked upon a life with great character.
The Prophet صلى الله عليه وسلم in this
ayah, Allah سبحانه وتعالى points out his great
ethics and morals صلى الله عليه وسلم, that
he has the greatest of character خلق عظيم
صلى الله عليه وسلم.
And of course, it's a great honor for
him عليه الصلاة والسلام, and for us to
know that that's whom we are following and
learning from عليه الصلاة والسلام.
And the rest of the story is going
to talk about that character, and how we're
going to imitate it, and what parts of
that character we need to hold on to.
Which is all of it, but what parts
of characteristics in general that we need to
focus on, what we need to be aware
of.
So Allah سبحانه وتعالى begins from ayah basically
8 to 15.
فَلَا تُطِعِ الْمُكَذِّبِينَ So he's going to tell
the Prophet عليه الصلاة والسلام who not to
be like.
And the Qur'an often does that.
Instead of telling us what to do, whom
to be like, the Qur'an tells us
whom not to be like.
Which opens up the door a bit more.
If I tell you what to do, then
I've limited you.
If I tell you what not to do,
then I've actually opened up a range of
things that you can do.
And it's easier for the human mind to
accept and to follow along.
If you tell them what can't be done,
which opens the door for many other things
to be done.
And if you're told what to do specifically,
then it limits your ability.
So the Qur'an usually does that.
It tells us what we shouldn't do, who
we shouldn't be like.
فَلَا تُطِعِ الْمُكَذِّبِينَ Do not be of those
who refuse the truth when it's clear to
them.
المكذب is someone who says the truth, but
for personal reasons refuses it.
وَلَا تُطِعِ كُلَّ حَلَّافٍ Those who lie.
مَهِين, those who don't have integrity.
هَمَّازٍ, those who mock others.
مَشَّاءٍ بِنَ مِيمِ Those who enjoy gossip.
مَنَّاعٍ لِلْخَيْرِ Those who withhold aid, or withhold
whatever extra that they have to offer.
مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ, transgressors.
أَثِيم, sinful.
عُتُلٍ, difficult in the way that they treat
people.
عُتُل is someone who when they deal with
you, it's always hard.
They're disrespectful, they're not easygoing, they lack social
IQ.
عُتُلٍ بعد ذلك.
زَنِيم, is a very interesting word.
It means someone who disowns their heritage.
It's someone who forgets where they come from,
who they are, what they belong to.
And this is probably the most relevant to
us amongst these characteristics that the Qur'an
pointed out for us not to have.
زَنِيم, someone who doesn't acknowledge their roots.
When we come to this country, this happens.
People grow up here, who were born here,
they can lose their connection to their heritage,
their lineage to where they came from, to
the deen that they're a part of, to
the culture that their parents were brought up
in.
This is important.
I mean, a big part of having identity
in this life, and a big part of
being able to actually integrate in society is
to know who you are.
Integration doesn't mean that you lose your identity
and then you end up with this hybrid
mix of...
No, integration means that you know very well
who you are, but you learn how to
work with those around you in harmony.
That's what it actually means to integrate into
a society.
زَنِيم, someone who refuses to recall their own
heritage.
If you look at these 10 negative attributes,
and you flip them, you'll find out, oh,
that's the Prophet ﷺ.
مُكَذِّب, don't be a مُكَذِّب, don't be someone
who refuses the truth when they see it.
The Prophet ﷺ كان وَقَافًا عَنْدَ الْحَقِّ He
accepted the truth no matter what, whether it
was self-serving or not self-serving.
حَلَّف, he never lied ﷺ.
مَيْهِن, he had the highest level of integrity
ﷺ.
هَمَّس, he never mocked people.
مَشَائِن بِنَ مِمِي, he never used gossip ever.
مَنْ نَاعِلِ الْخَيْرِ, only khayr came from him
ﷺ.
Whatever he had, he offered.
مُعْتَدِن, he never ever transgressed against a human
being.
أَثِيد, he was never sinful in his behavior.
عُتُل, he was very رَقِيخ, he was very
easy going.
فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ زَنِيم, he
was the opposite of that.
He knew where he came from, he knew
his forefathers, and he knew what heritage he
carried, and he was proud of it, and
he was happy with it.
The opposite, subhanAllah, of the attributes describe the
Prophet ﷺ, and describe the attributes that we
need to follow along with.
And these are the ethics that we need
to learn from.
And if you go back to the Surah
Al-Qalam, read them well and take time.
I think I missed, وَدُّوا لَوْ تُدْهِنُوا فَيُدْهِنُونَ
which is another one that you shouldn't have.
تُدْهِن is when you sell out, when you
have principles, but if there's enough money, there's
enough incentive, you sell out.
وَدُّوا لَوْ تُدْهِنَ It's not being flexible, it's
selling out on your principles.
And the Prophet ﷺ never did that.
He was offered many, many times different ways
to make a lot of gain.
If he just gave up a principle or
two, he never did, ﷺ.
And if you put those verses and read
them in Surah Al-Qalam, you'll find that
they're very powerful and very important.
Because these are the attributes, these are the
ethics, these are the values that we're supposed
to carry with us as we move along.
You keep on going, and then the Surah
tells a story.
This is what we believe to be the
first story to be ever to be told
in the Qur'an to the Prophet ﷺ
and the Sahaba.
Meaning if you're going based on revelation, this
is the first story they heard.
It's not the first story in the Qur
'an if you start from the beginning, obviously,
but it's the first one in terms of
revelation.
And it tells the story of Ashab al
-Jannah, of the young people who had an
orchard.
Their father passed away and left them an
orchard.
Their father had great attributes.
He was a man of pure and sincere
generosity.
Whenever it was time for a harvest, he
opened up the gates for the needy and
the poor to come and take whatever they
needed in terms of the fruit and the
vegetables that he had.
And then the rest of it, obviously, he
would sell and make a lot of money
off of it.
And he was well off and so were
his children.
When he passed away, his kids decided that
they didn't want to continue that heritage, which
is a problem from an ethical perspective.
It's one thing not to start something good,
but it's another thing to have something good
happening and then you stop it.
They're not equal in the eyes of Allah
subhanahu wa ta'ala.
The second thing is way worse.
If you haven't done anything good yet, that's
obviously very negative and bad.
But if there is a habit of goodness
occurring and you stop it in some way,
I mean, you're the reason that that goodness,
that khair is being withheld, which is what
the ayah said a few minutes ago, مَنْ
نَعِلْ لِلْخَيْرِ means something that's have the good
that's flowing and you stop it somehow, that's
the worst thing you can do.
The father had taught his sons a number
of values, the value of generosity, of giving.
There is a joy to giving that only
those who give understand.
I mean, in life, you can take and
you can give.
And most of us like taking because taking
is a lot of fun in it.
But if you truly understand the joy in
life, joy in life isn't giving.
It's when you actually offer something, when you
see relief of pain in the eyes of
someone whom you gave, that joy is unparalleled.
Well, there's nothing like it.
Teach your kids to have that, to teach
them that joy, to give and to see
the happiness in people's faces and to understand
that Allah subhanahu wa ta'ala is filling
your hasanat for you.
When you take, you don't get anything, you
already took it.
But you want to receive yawm al-qiyamah,
where it really is enjoyable to receive, we
want to receive as much as we can
yawm al-qiyamah, then we have to give
in dunya.
And this person had began this beautiful tradition
of giving.
And his kids came together and said, you
know what, we're not going to do it.
They're not brave enough to come and say,
we're not going to give.
No, they want to be sneaky about it.
Another negative attribute that they carried with them.
Not only did they want to withhold khair,
they didn't want to be blamed for it.
If you put them together, this is basically
someone who does not want to be accountable
and wants to get his way anyways.
What did they want to do?
They want to go and harvest early, meaning
before fajr.
Finish it all up, pack it, send it,
have it sold.
And when the needy would usually come, they
would usually come maybe at let's say 8
o'clock, and they're used to having the
gates open.
When they come at 8 o'clock, they'll
find nothing.
And it's not like they were told, you're
not allowed to come in.
No, you can come in, but there's just
nothing there for them to take.
It is a sneaky way of getting their
way without actually telling people that they can't
have anything, because there's nothing left.
And they went, وَلَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينَ
وَغَدَوْا عَلَى حَرْضٍ قَادِرِينَ They're telling each other,
we shouldn't let the misakeen in before we're
done.
And they went, and they were capable of
this dhulm.
They're capable of this oppression, of this withholding
al-hard, which is a word that's not
used much in the Qur'an.
It's when you're withholding something, you're capable of
doing it, you have control over it.
And Allah subhanahu wa ta'ala, that same
night, it burned.
Something from the sky was sent to it,
and it burned down to the ground.
Nothing was left, every tree, and it burnt
on their way to it.
When they got there, they didn't recognize it,
because it was so different.
So they thought that they had made a
wrong left, or a wrong right somewhere.
And they lost their way, because it's middle
of the night.
You don't harvest in the middle of the
night, it's unheard of.
But if you're doing it, because you have
good reason for it, well, so they thought
maybe they were lost.
So they went around looking, could this, this
is not it.
And then they figured out it was it.
It was burned to the ground.
And then they came to their senses.
I don't know what...
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْ لَا تُسَبِّحُونَ
The most aware of the three said, I
told you we shouldn't do this.
I told you we should continue to perform
tasbih.
Tasbih is magnifying of God.
What does that have to do with giving?
They're all connected.
Believing in Allah subhanahu wa ta'ala, exalting
Allah subhanahu wa ta'ala, leads to you
having the proper value, leads to you doing
the right thing.
It's all connected.
If you try to disconnect them, you're ruining
Islam.
And if you do truly disconnect them in
your life, then Islam is left of almost
a skeleton.
There's nothing left of it.
So he didn't tell them, I told you
we should keep on giving people.
He said, لَوْ لَا تُسَبِّحُونَ How could we
not?
Because if we remembered God during this whole
scheme, we wouldn't have done it.
If you were thinking of God, you wouldn't
think, oh, we should deprive all the needy
from the khair that my father had traditionally
given them every year.
If you're thinking of God, you would never
accept that type of plan.
But because you forget God for a specific
period of time, you choose to do it,
it's consciously done, sometimes subconsciously done.
I don't want to think about God for
now, until I perform this horrible deed.
And then I'll think of Him after it.
Because if you're thinking of Allah subhanahu wa
ta'ala in the midst of it, you
wouldn't do it.
If you exalted Allah subhanahu wa ta'ala,
the ruler of the universe, you would stop
before you did something like that.
But they didn't.
قَالُوا سُبْحَانَا رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ So, exalted
is our Lord.
Truly, we are oppressors.
We made a mistake.
And then they repent to Allah subhanahu wa
ta'ala.
يَعْسَىٰ رَبُّنَا أَن يُبْدِلَنَا خَيْرًا مِّنْهَا إِنَّا إِلَىٰ
رَبِّنَا رَغِبُونَ Inshallah, our Lord will give us
something different.
Will make it up for us.
If not, in dunya and yawm al-qiyamah.
Indeed, we have a true incentive to change
our ways and turn back to Him subhanahu
wa ta'ala.
With a raghib we want.
And the Qur'an says, كَذَٰلِكَ الْعَذَابِ That's
how punishment occurs.
You misuse what you have, it's taken away
from you.
This value is extremely important.
Everything you're given, you're given so that you
can continuously do khayr with it.
The moment you decide that what you're given
is exclusively for you, is the moment Allah
subhanahu wa ta'ala begins to take it
away from you.
If the actual asset is not taken away,
then the joy that you find in it
will be taken away.
The barakah in it will be taken away.
Something will be taken away, it won't be
the same.
Try, try and see.
You're given things by Allah subhanahu wa ta
'ala.
The moment you stop using them for khayr,
the barakah of it will take...
If it's not taken away fully, completely, the
barakah will be completely sucked out of it.
And ask people, ask and you'll learn.
And the story in Surah Al-Qalam, this
first story ever to be told, is extremely
powerful and important.
As Muslims, the values we carry.
We have khayr, we give khayr.
You withhold it, and you're held accountable for
it.
Surah Al-Qalam is the second surah in
this section, the 29th part, and the last
section of the Qur'anic chapters, from Al
-Mulk to Al-Mursalat.
And Surah Al-Qalam tells us, and the
whole section tells us about the call to
Allah.
What do we need to call?
How do we call?
Examples of calling.
This is what the chapter and the section
tell us about.
And Surah Al-Qalam, Surah Al-Mulk tells
us about the Muslim's share of knowledge.
What the people should know.
And Surah Al-Qalam tells us about values
and morals.
For this reason, the surah was issued with
the oath, And you are not of a
great character.
Peace be upon him and his family.
So Allah purified his character.
Then he gave us an example, he told
us about these morals, in the opposite way.
Instead of saying to us, do this and
this and this.
He said, don't do this and this.
Don't obey the deniers.
Meaning, don't be like them.
And don't obey every lowly and lowly.
وَهَمَّازِمْ مَشَّائِنْ بِنَمِيمٍ مَنْنَاعِ لِلْخَيْرِ مُعْتَدِ الْأَثِيمِ
وَعُتُلِّمْ بَعْدَ ذَلِكَ زَمِيمٌ All these bad and
ugly morals, are supposed to be removed by
the Muslim.
Don't reject the truth.
Don't be arrogant in the religion.
Don't lie to others.
Don't be a disgrace to yourself.
Don't insult people and make fun of them.
Don't walk with a mask.
Don't prevent good.
Don't attack people.
Don't have a bad name.
Don't be arrogant.
Don't deny your origin, the Zanim, who forgets
his origin, his lineage, his country, his family,
his forefathers, his ancestors, his religion and his
culture.
He doesn't forget.
And if you found these bad morals that
we were told to avoid, you would find
the morals of the Prophet, the opposite of
them.
The Prophet, peace be upon him, stood by
the truth.
He didn't lie in his religion.
He didn't lie in his life, peace be
upon him.
He was a man of self-esteem, peace
be upon him.
He never made fun of people.
He didn't walk with a mask.
He never mentioned anyone as bad, peace be
upon him.
He was never a good person.
He only gave good, peace be upon him.
He was a transgressor.
The opposite of transgression.
He only showed mercy to people.
He was away from immorality and sin.
He was kinder to people and showed mercy
to them in dealing with them.
And most of the people were committed to
his origin.
This is the Prophet, peace be upon him.
Glory be to Allah, the morals in the
Qur'an.
If you avoided them, you would find the
morals of the Prophet, peace be upon him.
And there were morals.
It is supposed to be our morals.
Then, the first story in the Qur'an,
in terms of the descent.
The first story that the Companions hear, is
the sound of the pen, a second after
the connection in the descent.
So, listen to the story of the Companions
of Paradise, whose father made them inherit a
great Paradise.
And the poor were fed from it.
So, they wanted to deprive the poor of
their food.
So, they went to the middle of the
night to harvest.
And when the poor came, they found that
the matter was over.
So, the matter would be easier.
They would not tell the poor to return.
This would be difficult for them.
But they would harvest and sell before the
poor came.
Then they would say, there is nothing left.
And the matter would be like this.
They would earn it on both sides.
They did not harm the poor.
And they took all the money.
So, Allah sent, And a group of your
Lord turned to it while they were asleep.
And it became like a rock.
So, Allah burned it to the ground.
And when they went to it, because of
the severity of what had happened to them,
they thought that they were lost in the
road.
Then they knew that Allah had punished them.
So, they said, Glory be to our Lord!
O woe to us!
We were transgressors.
Perhaps our Lord will show us.
So, they turned to Allah.
Prohibit good, my brothers.
Prohibit good.
This is a disaster.
Prohibit good.
What prevents good?
That good does not start is a disaster.
It is a disaster.
But to prohibit good, after it has become
a habit, that is another matter.
Generosity and giving.
To give.
Allah, Glorified and Sublime be He, is generous
to us, so we give.
So, if we stop giving by the grace
of Allah, Allah took the grace.
This is the value in the surah.
And the value in this story.
If you give something, give from what you
have been given.
Otherwise, Allah will deprive you of this giving.
Or He will deprive you of the blessing
of this giving.
Or He will deprive you of the benefit
of this giving.
And they asked the people.
وَسَلُوا مَن مَنَاءُ الْخَيْرِ يُخْبِرُوكُمْ The verses continue.
And then Allah, Subhanahu wa ta'ala, asks
a question.
He says, أَفَنَا جَعَلُوا الْمُسْلِمِينَ كَالْمُجْرِيمِينَ Do you
want us to see equal, the Muslim and
the criminal?
And you think, well, that's a comparison that
lacks equality or lacks clarity.
Usually a believer or a Muslim to a
kafir or disbeliever.
But no.
This early surah didn't look at that.
This early surah said that the comparison has
to be between a Muslim and a criminal.
المجرم in Arabic is a criminal.
Someone who lacks ethics.
Or someone who will do things that are
ethically unacceptable.
It doesn't talk about belief.
Someone who will steal.
Someone who will kill.
Someone who will oppress.
Someone who will take something against people's will.
That's what a مجرم is.
And these are all ethical problems.
So the Qur'an right now made a
comparison between something that is ethical, المجرم, an
ethical problem.
And a Muslim.
That seems to us to be a belief
issue.
Like Islam is something of belief.
It's as if the Qur'an is saying,
no, it's not.
المسلم is an ethical being.
It's an ethical concept.
That's why we're going to compare it to
an ethical problem, المجرمين.
That's the comparison that works.
We're not gonna compare a Muslim and a
kafir because that's not how it actually supposed
to be.
It's a Muslim and a مجرم.
If you're a Muslim, you cannot be a
criminal.
You can't be someone who lacks ethics.
It doesn't work.
They don't work together because Islam is an
ethical...
Being a Muslim means you have ethics, you
have values.
It's a very, very beautiful concept that exists
in سورة القلم and an early surah in
the Qur'an trying to explain that a
Muslim, the moment you accept Islam, you're not
this anymore.
What am I not?
Not a kafir?
No, you're not a مجرم.
You're not someone who is willing to harm
someone else or take something that's not yours.
You're not someone who's willing to live a
life lacking ethics and morals.
It's a very important part of the surah.
As you move along, he says, فَاصْبِرْ لِحُكْمِ
رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُوْتِ إِذْ نَادَى وَهُوَ
مَكْظُومٌ لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ مِّنْ رَبِّهِ لَنُبِذَ
بِالْعَرَاءِ وَهُوَ مَذْمُومٌ فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ
الصَّالِحِينَ So the Prophet ﷺ has told us
Show perseverance Half of Islam, half of the
values of Islam is sabr, is perseverance Isn't
that what the Prophet ﷺ taught?
Half of Iman is just being perseverant Is
knowing that there's a difficulty coming and standing
your ground Continuously doing what you need to
do even though it's hard Even though it's
almost impossible That is half of what your
deen is Because obviously, when you live your
life Half of your time you're in a
good state And half of your time you're
not Give or take Well, that half of
time when you're not, what are you going
to do?
Does that mean at this point I don't
continue to be the good person that I
was before?
Do I lose my ethics?
Do I lose my morals?
Do I lose my values?
Do I change my behaviors?
No فَاصْبِرْ لِلْحُكْمِ رَبِّهِ Continue to persevere until
Allah ﷻ gives His judgment And don't be
like Yunus in this example He's told, he's
reminded of Yunus ﷺ, the Prophet ﷺ Early
on, the first surah The first prophet actually
to have his name in the Qur'an
Revelation-wise The first prophet that the Qur
'an pointed out was Yunus صَاحِبِ الْحُوْد The
person of the whale What did he do?
He lost his temper for a moment He
was supposed to show perseverance He was supposed
to give his people the benefit of the
doubt He was supposed to stay But he
just lost his temper for a moment And
he left without asking Allah ﷻ for permission
He lost hope a bit too early He
lost hope in his own people who he
was sent to teach and to work with
a bit too early And Allah ﷻ punished
him for that And the Prophet ﷺ is
being told, be persevering Don't be like Yunus
Don't be like where you lose your temper
a bit too early And you lose your
ability to be patient and persevering a bit
too early You need to stay, you need
to continue to be persevering to the last
moment This is an extremely important value in
Islam Probably the most important for us to
learn So important that it was one of
the first things the Prophet ﷺ was told
to do And he was given an example
of a prophet who didn't do it Something
that a prophet, a messenger didn't do or
failed to do Is something that is really
important Because that means it's difficult, it's not
easy And yes, perseverance is not easy It's
actually very costly It's hard for us to
do Because you feel like at some point
you're going to give up You're just going
to let it all go You're going to
lose it, you're going to just, no Just
hold on, continue to persevere until the end
Until Allah ﷻ gives you His judgment, which
is Yawm al-Qiyamah Don't be like Yunus
Make sure your attribute of sabr is strong,
Ya Muhammad ﷺ And the same thing goes
for us The final part of the surah
Is one of the most interesting parts I
think And I'll tell you the verse and
you can listen to it He says, وَإِن
يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ The disbelievers,
when they look at you They are trying
to make you slip With their eyes They
are so envious They are so frustrated with
you That they want you to slip What?
Slip literally?
Like Zalq is to slip Subhanallah, the literal
and figurative in Arabic and English are the
same In Arabic, they are not looking at
the Prophet ﷺ hoping he slips literally and
he falls No, they want him to slip
up ethically They want him to make a
mistake They want to catch a lie on
him Maybe a scandal Maybe some money he
took that he shouldn't have Maybe something with
a woman or a man that he did
haram that he shouldn't have done Something like
that They are looking for something like that
That's what they are looking for He just
needs a slip up, just a slip up
And he doesn't He was ethically flawless And
they are so frustrated about that That they
are trying to make him This is what
the Qur'an is saying That they are
trying to make him slip up with their
eyes Like they are staring at him hoping
that they can force a slip up on
him وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا
سَمِعُوا الذِّكْرُ When you brought prophecy to them
When you started telling them God's word They
were fine with it before, but now that
you are bringing a whole new way of
life They weren't okay And when they found
nothing When they couldn't say any of the
attributes that existed at the beginning of the
surah They couldn't say he is مُكَذِّب Or
حَلَّاف Or مَهِين Or هَمَّاز Or مَشَّائِن بِنَمِيم
Or مَنَّاعِن لِلْخَيْرِ Or زَنِيم They couldn't say
any of that stuff on him They had
no evidence that they tried it, they would
fail What did they say?
لَمَّا سَمِعُوا الذِّكْرُ وَيَقُولُونَ إِنَّهُ لَمَجْنُونَ So they
said he was insane Insanity is not an
ethical problem It's a biological problem You lose
your mind, so you're called insane They couldn't
find anything ethical So they tackled the biology
And they said he's insane وَمَا هُوَ إِلَّا
ذِكْرُ لِلْعَالَمِينَ What he brought you was only
a remembrance that is designed for the whole
world But if that's how you want to
deal with it, that's your choice This is
how he was dealt with And this is
how every Muslim will be dealt with The
moment you slip up ethically They're just waiting
But come out of the word works The
moment you slip up ethically Immediately, there are
those who are waiting To point the finger
and to smear your name forever Some people
are just waiting for it to happen They're
hoping for it to happen Like the Atheist,
they're staring at him In envy, in frustration,
hoping he slips up He never did Imagine
if he did We wouldn't be here today
if he did I wouldn't be in this
None of this would exist Had he slipped
up Had he made an ethical mistake during
his life But he didn't That's hard That's
why at the beginning of the surah it
says وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ You have great
character It's impossible to live a full life
without slipping up at least once or twice
But no He is the person whose life
was exposed the most on the planet No
one has had his life studied in such
detail Even the privacies of the relationships inside
his home Even his thoughts The Qur'an
came and exposed his thoughts His thoughts in
Surah Al-Ahzab وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن
تَخْشَى And for a moment you feared people's
opinions More than you feared Allah Even a
thought He just thought something And the Qur
'an came and said You thought that, you
shouldn't have thought that He once frowned as
a blind man came his way Just frowned
for a moment Because he knew he had
to go to him and leave what he
was doing Which was much more difficult This
person wanted to learn So he frowned for
a second He's a blind person He can't
see And the Qur'an came and said
عَبَسَهَوَ التَّوَلَّى You can't frown You can't frown
Not even that صلى الله عليه وسلم Never
slipped up And the kuffar were waiting for
it And it didn't happen So watch out
As a Muslim You're held to a similar
standard Once you slip up Don't be surprised
what's coming next And learn the attributes of
Surah Al-Qalam Because that's what you need
to carry with you These are the ethics
and values You want to perform dawah These
are the ethics and values that you carry
with you Learn Surah Al-Qalam well Learn
the two stories in it And learn how
the Prophet ﷺ had to live his life
I hope that I think we're out of
time I hope that was beneficial سُبْحَانَهُ وَتَعَالَى
الحَمْدُ لِلَّهِ لا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكُ وَأَتُوبُ
إِلَيْكُ وَصَلَى اللَّهُ وَسَلَّمُ وَبَارَكَ عَلَى نَبِيِّنَا مُحَمَّدٍ
وَعَلَى آلِهِ وَصَحِبِي أَجْمَعِينَ جزاكم الله خيرا مبارك
الله فيكم السلام عليكم ورحمة الله وبركاته