Adnan Rajeh – Tafseer 64 Part 2 Surat Al-Taghabun 05-10
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The importance of the surah in the Bible is discussed, as it is revealed after a prophet performed his backend job. The speaker emphasizes the importance of straight and continuous straight path for prosperity, avoiding mistreatment, and embracing one's actions. The speaker also highlights the importance of understanding Arabic language and the light that was sent to them, as well as the concept of "weAKier life" for everyone.
AI: Summary ©
2 weeks ago because last week, we fortunately
canceled last minute.
Doesn't happen very often, but
we'll be okay for the rest of the,
of the month. We stopped at aya number
4, I think, in Surat At Tawabun.
I can't remember. But we'll we'll we'll we'll
continue from I number is it that correct?
So we'll continue from I number 5. Now,
usually, I I I plan to do it
in 3 sessions. This may take more than
3 sessions to do because we didn't go
go very far,
the first session. But Surah Ta'aban,
it's a Madani Surah. It's a Surah that
was revealed in Medina to the prophet with
a meki flavor to it for sure. So
and if you didn't if you weren't told,
directly that this was a Madani Surah, there
would be no way for you to know.
You would, for sure, think it's a it's
a Meqi one. Just the way that the
the verses,
are kind of put together.
Aside from, you know, the only telling piece
of it is,
is the at the end of it. Yeah.
But there's no that has
in it. It's almost the,
it's it's a it's a differentiating factor. If
you see, you will have in a Surah,
it's a Surah revealed in Madinah after the
prophet performed his hijrah.
All this all the Makkizur do not have
that in that because the Muslims were not
yet a nation, so they were not a
group.
Not not not an identifiable
one yet. So that just doesn't exist. But
aside from that, the topics
of this surah are very are very meccy
in nature. And and that's why I tried
to explain
kinda how it fits within this, within the
theme of this juzuk from the Mujadilah
to a tareem, which is the 28 juzuk,
and it's the second cluster of surahs within
the Mufasal. Mufasal is from and
has 4 groups of surahs, which are the
4 ajuzah. It's 4 juzu, and each juzu
is a is a is a is a
group or a cluster of surahs.
And this cluster is al Mezani, and it
talks about organizational aspects of the Muslim
population or community or country. And each surah
takes a different,
aspect of of organization. It looks it looks
at it and it discusses it. In the
midst of all of that, before the Surah
be the Juzu becomes too technical,
we have this Surah in the middle of
that just kinda breaks off
or breaks away from talking about technicalities because
firq is very technical. If you study firq,
it's extremely technical. It's just what you can
do, can't do, must do, shouldn't do. It's
just it doesn't matter. It doesn't talk a
lot about ethics. It doesn't go into reasoning
a lot. It just explains what and whatnot.
And if you come and attend the fiqh
course, you'll see. We'll we'll we'll use terminology.
We'll use wordings that you'll be like, does
that even happen?
Maybe not. But if it did happen, this
is what the hokum would be. And that's
what is interested in. Sometimes the hokum will
will bring
examples that are that are utterly disgusting. Something
that you like that would who would ever
do this? It doesn't matter.
The idea is if it does happen, this
is the hukum, because tifaqa is not interested
in your, yeah, in your
gag reflex and how and how what what
you what you find to be enjoyable or
not. It's about the technicalities of what you
can and cannot do. And that's what this
juzah is about. This whole juzah is just
going into,
the halal and the haram and and the
ways and the way to do things and
what to do and whatnot. It's a very
thick,
rich juzum. Now I don't for the purpose
of these of these sessions, I don't go
into the thick into too much detail.
And, not that I don't think it's important,
but I just that that's not the purpose
of what we're trying to do here. I'm
trying to get you to understand how the
Quran works in general. If you wanna learn
the, you can always go back and learn
the from its sources
that put together all of the evidence.
But this surah reminds you of why you're
doing all of this stuff.
Why? Because if you lose if you lose
sight of why you're doing it, then what
you do will eventually
deviate from its proper course.
If you're doing the right thing, but you
forget why you're doing the right thing, then
eventually, you'll stop doing the right thing. You'll
start doing something that's similar to it but
not really it, and it'll stop being right.
Because you did you lost you need a
you need you need your compass.
You need an endpoint that you can connect
everything to so that it keeps what you're
doing on course.
I'm I'm if you're walking in a in
a path and it's straight
without
a compass, without a direction, you'll even though
you think of going straight, you'll slowly start
to curve. The curvature will be so so
small that you won't be able to actually
see it. Like, you'll make an angle.
If you take a 1% angle change in
in the course of, of
you don't feel at the beginning.
Right? Like, it's the 2 lines, and they
and then they differentiate
at 1 one one degrees. One degrees or
less. Let's say half a degrees. Let's say
something in the At the beginning, those
those continue to be right on top of
each other for quite a while.
But go go 50,000
kilometers forward and then show me how close
they are to one another.
Go a million in this they're they're not
even the same galaxy anymore. Yeah. In order
for this line to stay straight,
the only way is it has to be
connected to the end point. That's how you
keep it straight. There's no other way.
Right? That's the only way. If you're if
you're holding on, yeah, I need to a
rope. The only way it it stays straight
is that if it's tied to the destination,
and then you just pull your way forward.
It doesn't and at that point, it doesn't
matter because if life if winds pick you
up and throw you over there, you still
know how to walk the straight path from
over there. Because the straight path doesn't necessarily
exist in a specific spot. The straight path
is relevant
or relative to you.
The the straightness of the path, the this
concept, is it's relative
to you, to where you are. It's not
like you need to come to it. No.
No. Where you are, walk the straight path
towards the destination. The only way you can
do that is you have to know where
the destination actually is. The moment you lose
sight of the destination, you start walking in
another direction.
It's a straight path, but yours is maybe
it starts from a different place from where
mine does. So we're not necessarily on the
exact same path, but our destination is the
same.
And you walk it straight from where you
are, if you think if you're again, that's
not what I'm trying to explain to you.
But the only way you can do it
is that you have to be continuously,
ongoingly
attached to these destinations.
The moment you lose sight of it, it's
halos. It's not gonna be straight anymore.
You're gonna yeah. You'll you'll you'll zigzag before
you can find your way. You mean it.
You and you probably won't find your way
regardless because you just don't know where you're
going.
When it comes to when it comes to
organization
you see, what these these surahs did, if
you understand
how Islam evolved, what these surahs did is
they gave they gave Muslims
regulations and rules
and processes.
Of the profoundness, and they love it, to
a group of people who had rules, regulations,
and processes put in place.
They had a hierarchy. They had a way
of running things, and they ran things. They
built a country
almost from nothing.
Almost from nothing. Every country in the world,
like, historically. I'm not talking about any modern
day historically, any any country required resources.
Countries only existed around,
rivers.
Rivers is the Euphrates and Digila and Nile,
the Nile. That's how that's how that's how
we old
civilizations, you required a body of water of
some sort. You required
land that was rich, that was green, that
was filled with agriculture, had a lot of
yeah. You had means for life to exist
so you can build on it. In the
desert,
it's very rare, and almost no civilization has
really thrived in the desert.
Was working with peanuts.
Yet there was nothing. There was nothing in
terms of resources, almost nothing.
But what was rich on
was principles and values,
people.
He invested a lot in people.
And after he invested in people for 13
years or whatever the timing line is, now
it was time to put processes in place.
Here's how we're going to get things done.
Here's what here's the rules. Here here are
the rules.
Everyone has to play by the rules. Everyone
has to follow these rules in order for
it to work for us. So they did.
They started following these rules and things when
you start doing that, by the way, things
work out really quickly.
Like, the the the thriving processes
prosperity happens really quickly when people who are
like minded start following rules and everyone carries
their weight in the whole story and everyone
does something, things change.
It was very easy in the midst of
that for them to forget why they were
doing all of it.
They forget why they're doing it, then then
it ceases to have any barakah or any
or or any value to it. And we're
just like, yeah. We're we're this group. We
built something. We want to maintain what we
built.
Why?
Why do you want to maintain what you
built?
What's the purpose of maintaining it? Why is
it so important to begin with? Who cares
about whatever it is that you built?
Why is it worth maintaining?
See, those questions,
most people don't think about it. We built
it. It's ours, so we have to maintain
it. That is the logic. It's a flawed
logic and it doesn't work in the long
run, but it's the logic for a lot
of
in Islam, no. No. Even when it came
to the Muslim.
Yeah. You have to know why it is
that you're doing these things. You're doing it
because Allah
commanded you to. Because he is
because
because that's why.
All these verses just talk about his majesty
so that you remember exactly so you know.
There's no other reason. There's no other reason.
Whatever reason your nafs comes up with, which
is that feeling of of of of ownership,
that is just based on selfishness or based
on that, concept of it's mine.
I invested my time in it. I invested
my life in it. I invested my energy
in it. So it's worth maintaining because I
invested time in it. No. It isn't.
It it
isn't. The only reason that it's worth is
because Allah
commanded you to do it. Because it pleases
Allah. And you have to make sure it
continues to please Allah So you have to
do it right.
There's a lot of aqam and fiqh that
can be mispracticed,
that can be practiced in ways that are
not pleasing to Allah subhanahu wa ta'ala. That
can actually harm people because the niyyah is
wrong and because the method is wrong and
because the knowledge and the interpretation and the
extraction of the evidence was wrong. It wasn't
done for the sake of Allah subhanahu wa
ta'ala. So it's used to oppress people.
Right?
And our deen, isn't the concept of Wali
ul Amr important?
It's important. The concept of the of the
leader. Wali ul Amr, the person who is
yani is is in charge of you politically.
It's important.
But then if you if you if you
forget why it's important,
if you get why it's important, it becomes
a goal on its own. It's it's used
to
to it's used to strengthen dictatorships, and it's
used to silence people and to throw them
in jails and to kill them and murder
them, take away their freedom of speech and
freedom of thought.
Something important if it's not used appropriately,
if you lose this if if the destination
of why it's there is lost, if you
forget why it's there,
it's there so that Allah's
word can be followed.
That's why it's there. It's an important thing.
Every every Muslim now has a brain know
this important part of our deen. The prophet,
alayhis salam, explained it to us time and
time again. But then if you lose how
it's going to be used, then it turns
into something that's oppressive,
and it causes
people to to lose their ability to think
freely or speak freely. And it and it
and there's a lot of examples like that.
A lot of the regarding women are the
same.
A lot of the regarding
women are very similar in nature.
And the concept of the weli in marriage,
same thing. Same idea here. It's there for
her protection, for her safety, for her dignity,
not for control.
Not so she can be controlled and she
not so that she can be married off
to whoever is more
lucrative for the father or whatever works better.
It's there so that
it's it's a it's a it's a safety
valve to make sure that this she's not
going to be married up to someone who
will mistreat her and oppress her and and
take her life and throw her away when
they're done with her.
Right? So the the ruling is there, but
the the you forget why the ruling is
there. Who put it there? What did he
want when he put it there? Then it
can be used later on to mistreat people.
And this is an important part of this
is what Surah Taqaban talks about. That's the
name,
fooling.
The act of there's rubin. You're you're being
fooled and you're fooling others. There's a we're
going back and forth with with lying to
one another. We're fooling each other, and we're
eluding each other. It's a scary thing. It's
a scary thing. It happens all the time,
but this is why this surah is here.
It's to my that's why this surah is
just filled with grace.
It's filled with the grace of Allah. That's
all it is. There's no here.
There's no in this whole Surah, which is
very out of keeping.
0.
All all of them have, like, 3 or
4,
jurisprudence
based rulings
that you'll find chapters and books of that
are based on. And then in so the
have 0, not one. Not even one. Not
even one nothing.
Just speaking of his grace to pound out
an advice for us at the end of
it.
And real advice for us at the end
of it. That's very very valuable. But it's
there to to make sure the company just
take you back a bit. And then go
back.
1 other 2. Surah that are very
rich.
Very rich. But right in the middle of
it, just right there, just hold on a
second. Remember, may I remind you of why
you do what you do? It's not about
you.
It's not to give you control. It's not
so that you can make something out of
it. It's not so you can get ahead.
It's so that you please Allah subhanahu wa
ta'ala. So remember, and think before you do
it. Is this gonna please Allah? Would this
please Allah? It's not very hard. It's the
easiest question with the easiest answer.
Before you do something, you ask, will this
please Allah? And you'll know immediately if it
will or it won't based on how it's
being done and who it's being done. You'll
like that. This is impossible. This is pleasing
Allah Subhanahu Wa Ta'ala.
Look look look how it's affecting this. It
can't be. But it's his ruling. I know.
Take a look again.
Take a look. You'll find that there's something
missing in how you're practicing his rulings of
Palantad. There's something. There's an element here that
wasn't,
that wasn't, taken into account.
Right?
There's so many examples I can give you
online.
So many examples that are it's not even
funny.
People we wanna force people to,
to be religious.
No. And we just start with a force
people, especially young people.
We want to force them to be religious,
force them to do this, force them to
do that.
Take a moment. Is is that what he
wanted?
Is forcing someone please Allah Subhanahu Wa Ta'ala?
Simple answer. Simple question.
Doesn't please him at all. Why would it
please him? Why does he want someone standing
in front of in Salah who does not
want to speak to him? What how does
that please him?
Right? We're tempted to do it. We think
it's the right thing. We think that's how
we're supposed to. No. It's not. You force
someone, you get nowhere. This doesn't help at
all.
Maybe it makes you look a little bit
better in front of your peers, but it
doesn't help.
There's a lot of examples.
I wanted to pray my kids. I know.
I know you do. We all do.
Forcing them is how how is that?
Oh, you take a hadith or you take
a a quote from someone,
and you use it in a way that's
self serving.
And the goal of it is to remind
just just remind yourself of why you do
what you do
and what matters and what doesn't matter, what's
important, what's not important. And it hurts a
little bit because you want to believe that,
you know, the things that we love are
important and significant. I would like to believe
that. You know, this place is significant, and,
of course, it's not.
The only significance it carries is is if
it's serving Allah subhana appropriately. And if it's
not, then it doesn't matter.
I would like to believe otherwise, that it's
worth preserving at all costs. It's not worth
preserving at all costs. Nothing is.
The only thing that's worth preserving us at
all costs is Islam itself,
if understood appropriately.
If not, then we're running to another problem.
But now the the Quran, that's it. And
nothing else?
Everything else is
it's based on whatever it's trying to serve,
whatever
objective it has, whatever goal it has.
And that goes in this Surah. It's just
that's that's why it's here. It's a reminder.
It's a hard and harsh one.
It's a harsh reminder, but it's a really,
really needed one. And you need that in
your life. We all do. You need that
reminders of why we're doing what we're doing.
Because you can get carried away. You can
get into your habit of your work and
your family. Why are you doing all this?
What's the point?
What was the goal?
The goal was
to raise a good Muslim family. Is that
what you're doing?
You'll step back and say, no. That's not
what I'm doing anymore.
I'm not doing that anymore.
That's not what's happening.
Got myself into a good job. I'm making
a lot of money. They're in great schools.
They have all I didn't raise
the the functional Muslim family that I wanted
to do. Then what was the point of
all of it?
You thought you were. You got into the
focus. This is what I'm doing. This is
what I'm but is that actually what happened?
Did you achieve the objective? You didn't? Then
you need to step back and revisit the
whole thing
and then actually get that done if that's
the goal. Right?
If that's the goal, then you sometimes you
have to make difficult decisions and go back
and say, well, that's just I'm not achieving
it. I have to go back to the
drawing board all over again. No one likes
to do that because that's an admission within
that is an admission of being wrong.
Within that lies the admission of being wrong.
And we don't want to admit that we
were wrong. We don't want to admit that
we let ourselves get carried away for a
couple of years and didn't assess things appropriately.
And now we're in a position where, oh
my gosh, this is not where I need
to be. It's easier to just to lie
to yourself and continue and act like, no.
No. We're I'm fine. Everything is fine. It's
much more difficult to say it isn't fine.
This isn't good.
I'm not where I need to be, and
this is not working. And then you go
back and it's it's, it's not it's not
it's not fun. But that's what Surat Al
Rabbon is about.
What means?
You're fooled.
You fooled yourself.
You lied to yourself. It's not what it
you didn't you didn't get there. Alright. So
you recite the first 4 verses that were
nothing
but a,
a demonstration
of the majesty of Allah subhanahu wa ta'ala,
where we he covered
all of his main attributes as if he
is
as if he is presenting himself to you.
It is as if he, who is presenting
himself to you, just so you know who
he is. So you you go back and
say, oh, this is why I'm you you
said this remind yourself that's who I'm serving.
That's who I am dedicating my life to
for.
He has done all of the basics of
his attributes, subhanahu wa ta'ala. Just as a
reminder for us that you're not serving someone
simple, someone like you, a peer. No. You're
serving the almighty
That is worthy of of of you always
reminding yourself of that as you go along.
And, we stopped at I number 4. So
we'll continue with I number 5 inshallah. I'm
a try to make it to the end
of the page Shabbat and maybe a verse
after that if if if time allows. Okay.
So he starts
the discussion of this surah after he establishes
his presentation
of his majesty to you as a servant
reminding you of who it is that you
are serving and and why it's important for
you to do so. He
says, Never
are are the is the news or the
news.
The historical news, I'm sorry,
of of something.
Neba. And that's why you have a Surah
in the Quran. It comes it's called the
Neba. Right? And it and if you if
if you watched the, you know, the television
back in the Middle East many years many
decades ago, then,
the the news was called Meshach Al Amba.
Right?
Nabah meant, yeah, a piece of of of
fresh news. So
the news of the disbelievers
or those and here, he's referring to those
who defied Allah Subhanahu wa Ta'ala, not disbelievers
as in just people who didn't know, but
those who defied.
Who came before.
Has the news of the of those who
defied Allah
and refused to believe.
Has their news not come to you?
Do you not hear any of the news
of what happened to the people who decided
to do that? And he's referring to, obviously,
to men to all the nations that occur
that came before from Nuh alayhi salaam, to
Dhul, to Shu'aibs,
to all of the prophets and their people,
who were punished.
They tasted.
The
is the is the negative
consequence of something. So
meaning they tasted the negative consequence
of their matter, of what they did or
how they carried themselves.
So they were punished in this life, and
they tasted the negative
consequence of their behaviors in this life, and
then they had a painful punishment on the
day of Jazh. May Allah protect all of
us. But that's what they're saying here. It's
a very short verse, and it and it
summarizes
almost like,
maybe
up to 15% of the Quran is is
what this verse talked about. This verse is
summarized, like, 15% 15% of what the Quran
is. The Quran, 15% of it is talking
to you about the behaviors
of previous nations who were that led for
them to be punished in dunya and punished
Yom al Qiyamah. Right? If you think the
the frequency of the story of Musa alayhi
salaam,
the frequency of the story of Ibrahim with
the different, Yani people that he dealt with.
The frequency of the story of Hud alayhis
salaam with and with with
Sadum and Shu'aib with Median. Right? And Nuh
alayhis salaam with his people. If you think
about these stories, they are repeated in the
Quran so many times, and that's what they
are. They're just telling you the the stories,
the news,
the stories of of the disbelievers, the defiers
of
Allah who came before. And then they found
the consequences
of that in this life, the punishment on
the day of judgment. And this is, in
my opinion, this ayah that is overlooked in
terms of its, it's a very it's an
ayah that summarizes within a couple of words
Allah what the Quran is about, and it
simplifies it for you. It simplifies it.
It's simple. You if you live this right,
if you do it right, then
you find in your life, and you find
after your life.
And if you live this wrong,
then you will find the negative consequences of
the mistakes that you made in your life,
and then you will be punished after it.
So
this equation makes it really easy to make
a decision.
Like, it makes it super simple to decide
what you're going to do with your life.
It doesn't leave a lot of of of
room for discussion.
If it was anything else, I could understand
it'd be easier for me to understand, and
I think it it would make more sense
if it was a little bit different, where
where if you lived
a life of ease
and and beauty and and and, you know,
prosperity,
and then you're punished,
versus you live a life of difficulty and
negativity
and passivity and failure, and then you're you
do well
then you can make it I may you
can make a, an argument here. Well well,
I'm gonna get something good either now or
later. It's just a matter of deciding of
you whether you want it now or later.
Right? But that's not what the Quran is
saying. Quran is saying, look, it either sucks
now and later
or is good now or later. And if
that's the argument, then why why would I
go on this one? So what's the reason
that I don't seem to feel
that that's how this decision is made? Meaning,
I'm saying that to you, and you may
be, like, yeah, that may but why don't
you feel it to be that? So I'd
be like, well, you don't feel that to
be the case. I feel like the the
lifestyle
that will lead me to punishment, Yom Elkayam,
is about actually a great lifestyle. It's not
you're saying,
you're saying that it it it sucks now
and later? Well, I don't think so. I
think it sucks later for sure, but it's
awesome now. It's really great now. It's really
great. There's so much fun you can have
and so much and that's where the tarabun
comes in.
And that's the tarabun.
That's a part of this rabun,
of you being fooled,
of the fooling that's happening.
You think that, no, it's actually great and
fun and enjoyable now, and it's bad later.
No. It sucks here
too. Don't don't be fooled by the,
temporary highs that you get.
Don't be fooled by them.
Don't don't let the tagabun happen where you
think
they're miserable.
They're miserable.
People who live like that aren't happy. Deep
down inside, they're not happy. They look for
ways to be happy because they're not.
Because it's not fulfilling.
Because there's a part of you as a
person that needs fulfillment,
need to be fulfilled.
What what does that word come from in
English? Where does it come from? Fulfillment something
it comes from the fact that there's an
emptiness on the inside because there's an emptiness
inside the heart and the nuffs of the
human being. It's always there. It doesn't matter
how much how much alcohol and drugs and
and * and and and wealth you throw
at it. It it'll always be empty. Actually,
the more you throw at it, the the
more the emptier it gets,
the more miserable you are, the more depressed
and upset that you are. Fulfillment is what
gets driven. Fulfillment
is not you don't get fulfillment from temporary
highs. You don't. You don't get you get
fulfill fulfillment from,
from purposeful living, from purposeful living. When you
live for a cause and a sake that
is that is little that's beyond you, that
has some that has a meaning that has
meaning for your life within it. Even people
who aren't necessarily religious will still find a
certain degree of fulfillment when they live that
way. It's unfortunate that they don't, you know,
look one step further. Just one step further
just to a bigger picture. But even those
who don't who decide
even those who aren't religious are able to
come to that conclusion.
It's not hard to say that, yeah, the
the this life of, I I
this this fast lane life that I'm living
where it's just jumping from one high to
the other is not full this is making
me more and more depressed and more and
more insecure and scared.
So they look for fulfillment and they find
fulfillment. And most people find fulfillment in family
and family and, you know, good relationships and
a job and stuff. They still feel that
something's missing, but the void isn't as big.
The void and the emptiness is not as
big. So it's it's it's they can yeah.
I can find a way around it. One
more step. One more step. If you wanna
find fulfillment, one more step, you you you
figure out who you're
why you're here,
and then things it becomes much easier to
live.
Those who defied, 2 things happen to them.
They lost their dunya and they lost their
akhla. They lost both.
Don't don't be like that. Don't do that.
Don't lose both because you can't can't win
1 and lose the other. You'll lose both
or you'll win both.
Right?
You see, I say this a lot.
I I I I can tell that a
lot of younger people don't, understand it or
agree with it.
I know they don't.
Because when you're young, you can't you can't
wrap your head around it.
Because you're seeing all the other people who
are living a different life. You're like, well,
that seems so much more fun.
They just do whatever they want all the
time, and
you don't understand that it it it it
it doesn't make them happier in this life
that they're living. It doesn't make them happier.
They won't be happier. They won't be they
won't feel better about themselves.
Actually, it'll make their life will be more
difficult than yours.
And people can it has nothing to do
with with wealth even. There are people who
are living in parts of the world that
they can barely have enough to get along.
But they're more fulfilled than people who are
billionaires.
Money was never a good way to, to
figure out fulfillment
and long term happiness. The money was never
a good measure.
As long as you have just enough to
get get by, as long as you're not
in poverty, where you can't, yeah, you fill
your the belly of your children of your
own or or clothe yourself or or give
yourself shelter.
As long as you had just enough than
that, then money was never good. After after
a certain these studies of, of, long term
happiness,
they they concluded this is, like, this is
real world data. That after
$60,000 a year, money had no effect
on people's well-being.
Like, after 60,000,
per 60 k per year, once we hit
that,
more money didn't mean anything else in terms
of long term happiness or fulfillment. It did
nothing. Anything less than that, it did because
people did if you have that's a 60
k living here, you don't you can't take
care of yourself. Like, you're not you're not
taking care of yourself. You're not you're not
able to function, so you're miserable because you're
not able to function normally. You have enough
money to, yeah, to do what you want
to do and do the basics in your
life. So once we got you 60 k,
after that, it didn't make a difference.
So they have to look to other reasons
for why people feel fulfilled.
So it is it is the truth. And
if and the younger you yeah. The younger
you are when you find that out,
that that these, you know, temporary highs don't
make you happier,
that they don't make life easier for you,
that they actually make it more difficult. The
earlier you figure this out, the better you
live, the better you live. And you find
out that it's fulfillment,
it's when you have purpose, that's what's gonna
make you happy.
And you give that a good long thought
and you start looking what Allah subhanahu wa
ta'ala explains. Then you find out when you
live for Allah
You live happy and you die happy
even if you have very little.
Even if you have very, very little. Why?
Because
as they say. Our
our heavens are in our heart.
It's inside.
We find we find the beauty of life
inside of us because of who it is
that we serve and the connection that we
have. So it doesn't it's not something external.
It's something internal
that we that we possess that those around
us don't.
And that's what we hope for, at least.
So he continues
here, and he explains this.
The reason that they got this punishment,
the the negative outcome both in in this
life and the and the
hereafter.
Mean and the reason that happened is is
how the Arabic is the phrase in Arabic
that kinda means that.
Is is based on the fact that
their prophets or messengers came to them with
clarifications.
This is the word that's used in the
Quran. Not sure if you noticed it or
you thought about it. The word
Right? It's in the Quran a lot. Correct?
You probably
read the Quran a lot, see this word
is is is is it's, yeah, it's part
of the nomenclature of the Quran. It's always
there.
The singular term is the name of one
of the surahs that we have later on.
It's a word that's all through the Quran
to clarify something.
That's how Allah Subhanahu Wa Ta'ala describes
what it is that he sent with his
prophets and messengers. He describes the the book
and he describes the teachings to be clarifications.
Clarifications.
Not innate
not not,
fundamentals.
The fundamental teachings, you can pretty much figure
out yourself. Like, the basics you'll probably come
to conclusion of yourself. What you need are
clarifications,
just some some clarity on certain aspects that
you're not sure about. Because most of what
I'm telling you in these halakat
are things that if you just live long
enough and you live,
large enough, you'll come to the conclusions of
on your own. Like, you could sit here
and say the same. You you wouldn't need
me to someone who lived 70 years and
was all over the place will send it
to you. Yeah. I that doesn't help. He
can check he can give it to you
as as real life, experience. It doesn't help
you. Yai, the more,
wealth you have and the more you travel
and the more that it doesn't it doesn't
make you feel more fulfilled. There's other things
that will make you feel more fulfilled. But,
again, the person would have to be willing
to accept that maybe they made some bad
decisions in their lives, but, well, some people
aren't, some people aren't. So this is these
are these are stuff that most people can
conclude. So what the dean brought was clarifications,
begging us, something to clarify, to make it
clear.
There's you know, we have the basic idea.
There's some unclarity.
Something is it's not a 100%, so let's
clear it up. Let's make sure that you
have clarity on it, which is what the
Surah is called al bayina, the clarification.
And everything that he sent
with the clarifications.
We came in. We clarified. We made sure
it was all obvious and clear to them.
Again, with clarification, you don't have you can't
be fooled anymore. You can't have tawabun anymore.
There's no fooling going on. Just you're clear.
You know why. You know why you're doing
what you're doing. You know the point of
it, the purpose of it. You know the
destination. You see the goal, and you're not
fooled by anything.
That's very valuable. It's a val it's a
valuable way to live.
It's a valuable way to live live for
sure.
The response was what? People are going to
guide us.
Their problem wasn't with the teachings
or the clarifications. The problem was with
the medium of of transfer of information.
Their problem was with the medium of information
trans transfer. They didn't like it.
The data was coming through another person like
them, so they thought that wasn't appropriate.
People are going to, guide us. No. That's
not gonna happen. I'm not gonna accept guidance
from people.
It was arrogance.
It was simply arrogance that did not allow
them to, to accept.
This piece to me is
is an like, these verses in the Quran
are very my my opinion. Yeah. They're they're
underrated
in in in what they're teaching.
They're very, very simple, yet they're very profound.
So you live big. You have a lot
of wealth. You have a lot of knowledge.
You're very popular.
You're going places. You're doing things.
If you're arrogant,
even to the slightest,
then you're not you'll you'll never be happy,
Never truly be happy. And you'll never truly
be able to learn
the things that you don't know. And you'll
never be able to truly grow in your
life.
You'll never truly grow because of just just
a little bit of arrogance.
That arrogance takes away from you,
your potential to grow and to learn and
to find happiness.
Someone who's arrogant is always comparing himself to
someone else. That's exhausting.
It's exhausting. It's very tiring. When you're ongoingly
just comparing yourself to someone else, comparing yourself
to someone else, trying to size them up,
trying to figure out why you're better or
why they're not as good or And it's
a it's it's it's tiring and there's no
end to it.
You could be the
the most handsome,
rich, popular, loved person, and still someone will
come along and take a little bit away
of that. And then you'll you'll go back
to the same. It's very tiring.
With arrogance, it's hard. You can't learn from
anyone because
because you you don't have the ability to
to learn. You have to have a certain
degree of humbleness. You have to an admission,
an acknowledgment of ignorance,
and an acknowledgment of someone else knowing something
else, something that you don't. And that immediately
could turn into a comparison. If that's how
you see it and you are arrogant, then
you're not gonna be okay with that. So
the only way to get rid of that
is to say that I I I I'm
not gonna learn from them. They don't have
anything to offer me. So you will lose
out every time.
You will you will lose the opportunity to
learn every single time. And the only time
you will learn is if the person in
front of you can do something for you.
So you're okay with them being
one rank higher because they can do something
for you aside from teaching. They can they
can help you up, which means that the
way you will learn is not the way
of objectivity. You will learn the biased manner.
You'll only take information that serves you, information
that helps you, meaning information that that you
want to hear. Is
hearing stuff that you don't want to hear.
That's what is. Like, the majority of like
actual
is. You have to sit there and listen
to something that bothers you when you listen
to the first time, and And then thinking
about it again and then thinking about it
again. That's what is.
If you're if you're gonna sit with some
listening to someone who's only gonna say what
you want or what you you're
not gonna learn anything.
You'll learn nothing.
If if if you're constantly preaching to the
choir or making sure that whoever's preaching to
you is saying only the stuff that you
want to hear that that that that are
in keeping with your with your understandings of
stuff, then you don't.
What are you going to learn?
There's no challenging of of of of, of
concepts and and comprehension. If there's no challenging
of them, what what are you learning?
Arrogance takes away your ability to do all
this stuff. Takes away your ability to, I
mean, to to actually
put your heart into something because if you
do, you're vulnerable and you don't wanna do
them.
People are gonna guide us.
They lose out on everything because of this
one problem that they didn't fix.
This one small detail inside of them that
they didn't wanna take care of.
Human beings are going to guide us.
So they turned their back.
So they refused.
And they turned their backs.
And said we don't want
it.
When they turned their backs, we don't want
it.
Qualifications,
we don't want
it.
So Allah didn't want them either.
Meaning,
what is
is not wealth.
Is your lack of need
of someone.
It's what means. Does not mean wealth.
It doesn't. In Arabic, it doesn't mean that.
Means that you don't need.
And then,
I am not in need of you.
So
became, I'm not in need of people, which
means I have enough, which means I have
wealth. Right? So it's like a tertiary understand
it's a tertiary understanding. It's like a 3
step. The 3rd step of understanding the word,
you end up wealthy. But that's not what
the word means. It means the nakadim.
They turned their backs saying we don't need
this, we don't want it. So Allah subhanahu
wa ta'ala
does not does not need them either. Allah
subhanahu wa ta'ala is not in need of
them.
Allah
is the one who needs no one.
Not the wealthy.
The one who needs no one,
who requires nobody,
who never needed anything from anyone at any
time.
That's Allah subhanahu wa ta'ala. Al Hamid, the
one who is always praiseworthy.
He is worth of worthy of praise. However,
he doesn't need it.
He doesn't need it.
If you don't give it to him, nothing
is taken away from his majesty, Subhanahu wa
ta'ala. Nothing. You would you give it to
him, Subhanahu wa ta'ala, and it helps you.
It does not help him.
They turned their backs. They they refused the
clarification. They turned their backs.
And Allah
does not need them.
Because Allah is the one who is in
need of no one, and he is the
one who is praiseworthy at all times regardless
of whether you praise him or you don't.
It doesn't him being praiseworthy is not connected
to whether you praise him or, you know,
or not. He's always praiseworthy
It's that lack of understanding. This wasn't sent
these clarifications were not sent
because he needs no. He doesn't need
anything.
It was sent as something to help you.
Clarifications.
So you don't get punished in this life
and the hereafter, here's some clarifications.
Now you can oh, now now you understand.
Now there's no there's
no tahrabun anymore. There's no fooling. There's no
illusion.
It's clear.
But then they said,
people are going to guide us? No.
People aren't going to guide us. I'm not
gonna accept guidance.
And this is all the
What's wrong with what is this prophet that
we have? He eats food and walks, in
the market and buys stuff.
We're gonna listen to someone like this.
Why is it what what who is this
person that you're listening to? He eats like
you. He drinks like you.
Like, he's telling you that when you die,
you're gonna come back again and be held
accountable.
That's not happening. What is you know?
This is this is the basic argument that
people that the human race came from. They
weren't willing
they were granted
something of profoundness and depth and clarity,
but then the barrier that they had with
it was not the barrier of its logic.
It was the barrier of their nufus.
It was the barrier of something on the
inside. And that something on the inside, not
only did it ruin for them their opportunity
of accepting Allah's guidance, it will ruin for
Muslims their ability to practice Islam appropriately.
Same thing. It it's no difference. It's the
same it's the same problem. A little bit
of the will make anything that you do
for the for Allah
worthless.
It'll make it harmful.
It will ruin ruin its its its outcome.
It will skew it eventually throughout time, and
it'll turn it into something that it never
was designed to be in the first place.
And this happens a lot.
It happens all the time. As a Muslim,
your job is to be attentive to this,
to be aware of it,
and to always remind yourself of why you
do what you do. What is the goal?
Who am I serving here?
And this is the
a lot of us don't. Okay.
So it's.
Right? And
then So it's a little bit of a
couple of Shaddaat and Nuwins in a row.
And I'll explain that in a moment.
Is when someone makes a claim.
Is when someone makes a claim.
And I'm not gonna break down the linguistics
of it. It's an interesting word in in
general because
the word comes from it. Right? There
is a
there'll be a time where I'll I'll explain
a little bit more. Is when you make
a claim.
The people who who who defied or refused
to believe or accept any of this. Zama
with the claim that they made a claim.
What was their claim?
That they will not be resurrected.
They they will not be held accountable. But
the point really is not just resurrection. No.
The point is accountability.
That's really the point. I I think it's
important that you always focus on the actual
problem.
The problem is not resurrection.
Now at least for the majority of them,
it wasn't.
A majority of people, it's not that you're
gonna be resurrected. We can under we can
we can fathom that. If there's a god
and he created, then he can't they can't
create again.
It's a it's a silly just, you know,
it's a silly,
argument to say that resurrection is impossible.
He's the one who created
life the first time, and he will do
it again. And doing it again is easier
in general, like in your own logic to
do something the first time is much more
difficult than doing it again is easy. You
did it the first time. You'd learn things.
You can do it again. So for Allah
Subhanahu Wa Ta'ala You mean thought we can't,
you know, bring his bones back together?
No. Indeed, we can, and we will bring
him back down to the detail of his
fingerprint.
Like, the resurrection piece is is is not
hard to hard to fathom. Not even back
then. Not even back then was that hard
to fathom. The problem was accountability.
That was the problem. They refused to believe
that there was any form of accountability.
They didn't feel there was there's a lot
of arguments for that, by the way. And
I don't think this is the right halakh
for, but I'll point them. A lot of
people feel like, yeah. Yeah. What how accountable
can Allah hold anyone for anything?
Our lives are mostly dictated by a lot
of our circumstances, and, yeah, it depends on
what what hand you're dealt in. It depends.
And we feel that because we have that
yeah. We under the peep peep people can
be manipulated and life is is complicated and
difficult, and we all we all have dealt
a different hand and things go that Allah,
subhanahu, does not have the ability to hold
us accountable for the amount of the mistakes
that we for the percentage of the mistakes
that we make.
We
we we sometimes allow ourselves to go down
there. How
he'll hold you accountable for what you did
to the percentage
of what you did with from it. Like,
that that that but that's what people don't
want to accept. That you live this life,
and then at some point at the end
of it,
you're you're held accountable.
You're gonna be asked, what did you do?
Your relationships, how do you treat people?
Your wealth, where do you get it from?
Your time, what do you spend doing?
Who do you serve? Why?
What you did, why you do it?
And you have to answer those questions. And
those questions are
the question that you
fear
or the question you feel like most likely
won't be answered is the one that you
will be asked.
Like, the question that you feel is you're
not gonna be asked because it's
it's
detailed and no one really knows anything about
this, you know, story but you. That's the
exact one you're going to be asked. It's
that one. It's that one. It's the one
that you don't think you're gonna be asked.
That's the one. You know the one topic
that you failed that you felt, maybe that's
the one thing he's going to bring up.
Everything else will be, yeah, whatever. That's it
doesn't matter. If you think about it, life
is it's kinda free sailing for the majority
of it. There's only a couple of points
within life where things matter. Like, you're not
really tested all the time heavily.
You get small tests as you go. But
most of it is not that complicated.
Yeah. But then you run to maybe 10,
15 points in your life where where you
were really tested
in lower parts of that graph and high
parts,
We really put to the test where something
really difficult came your way, where you were
slapped really hard,
or you were you were sent up really
high. You were rocketed up. And then what
you do at those moments,
those that will be that will be asked
to that will be questioned in-depth.
That will be questioned in detail. It's it's
it's it's worthy. Yeah. I mean, it's it's
worthwhile in your life to to to contemplate
those moments.
If you're if you're midlife,
go back and look at it. How do
how how have I done so far?
Like, on the billboard of the big tests
I've had, how how well have I done?
Am I passing most of them? Am I
failing most of them? Or what what am
I doing here? Am I do I know,
you know, what to expect coming next? Have
I improved? Have I learned? Have I
most people don't do that because there's a
lack of but that's what they did.
The claim that was made by the disbelievers,
they will not be resurrected, they will not
hold and be accountable. This is the answer.
So the answer came to that. Tell them.
Tell them this. And then look at the
number of
emphasis,
how many times he emphasizes subhanahu wa ta'ala.
Balah.
Balah means you're wrong, it will happen. In
Arabic, balah
negates the the the the the, sentence before
it and confirms its opposite.
Right?
That's what bala does. It's it's one word,
but it's a sentence. Meaning, what was said
before is wrong
and this is right. The opposite or what's
going to come next is what's going to
be correct. That's what means. So,
he didn't come?
So he didn't come, that's wrong.
Means,
no, he did come.
The is Allah not the most
wise of rulers
or granters of ruling?
Is the answer. You say
is wrong.
Is.
You have to say. You say, no. He
he for sure he is. You negate you
you refuse the first part of the sentence,
and you accept the opposite of it. So
say
No. What you're saying is wrong. You will
be resurrected.
So this is a. This is an oath.
I say,
no, indeed. I swear by my lord.
So within it, there's another oath that is
being,
included, implied.
Like another oath after
is being implied with Islam and
So
it's
so it's like 2 oaths in a row.
Meaning you'll be resurrected.
Now
the the lam is another emphasis.
And then at the end of this, of
this verb, you have a nun.
There's something called
means the the noon that is the emphasizing
noon. That's what that's what means.
The emphasizing noon. And it comes in 2
packages.
Either it's an emphasizing noon with a sukoon
on it, so it's a noon
or it comes in the package of it
being
the heavy emphasizing noon with a on it,
which is the one that we have here.
So he emphasized it 4 times
in in this sentence.
Say no indeed.
I swear by my lord, I swear by
Allah that indeed you will be resurrected.
Then you will
be informed.
See, the
words was just I just talked about it
a moment ago. Right?
At the beginning of the of this of
this
at the beginning of I number 5.
Do you not hear the news?
Are you not informed about what happened to
these people before?
You were or you weren't. Okay. Here's what
happened.
We'll know this.
Indeed,
via your lord,
by Allah, you will be resurrected,
and then you will be informed.
Till you'll be given the news of what
you did, imamid.
It'll be brought back to you.
Either learn from what they did
and what happened to them, learn about from
their story, the failure in dunya, the failure
in akhilah,
why it happened, how they could have
avoided it and afforded themselves not to walk
down that route, or else you will indeed
for sure,
be resurrected,
and then you will be informed about what
you did.
Same thing with the same emphasis. The the
they're emphasizing they're emphasizing
you'll be given the news about what you
did.
And that is extremely simple and easy for
Allah
It costs him nothing.
It costs him nothing.
This this whole
story that we feel is impossible for it
to occur, this whole
sequence of events that we feel is it
can't it it it it's gonna happen. And
it's really easy. It's gonna happen with such
ease that you'll feel like, I don't know
what I was doubting to begin with. Like,
I'm not sure I was why I was
wasting any time about thinking about accepting this
or dealing with it. It happened with so
it's with such ease from Allah
There's no it wasn't even funny.
With So what do we do?
The first, the first command in the Surah.
So believe.
And I talked about the word iman, I
think,
a sufficient number of times, Yani, in this
halakan and outside of this halakan. So we
talked about iman a lot.
Iman is not
to translate it as believe in the traditional
English,
the usage of the word is a is
a is a little bit of a
short sell of the
word. Is to internalize
an understanding,
is to internalize a comprehension, something that you
know as know for fact, and you internalize
it. So it means so you're able to
practice it. So it can actually guide
guide behavior and guide
decisions.
There's different levels of consciousness.
In the superficial level of your consciousness, there's
a lot of
facts that exist there.
A lot of facts, like a ridiculous number
of facts.
But they don't guide behavior until they seep
into
a deeper level of consciousness.
We have to seep deeper in. When you
accept Islam,
you put the concept of
right there in the superficial part of your
consciousness.
Iman is when it seeps down in,
goes in deep. That's that's that's one of
the usages of the word iman, by the
way. There's other usages for this word as
well. There's 3 other ways of looking at
it. But this is the one that this
Surah is using, fa'amil. And this is what
Allah subhanahu wa ta'ala said to the Arab,
to the Bedouins.
Now call it Right? The very famous where
the Arab, the Bedouins say, we we we
achieved
say, no, you have not.
Say that you accepted Islam.
And yet for to seep into your subconsciousness.
It's not there yet.
But it will. It can get there. How
when this the the continuation of the verse
you start obeying. It's a
so this is this is you have two
levels of or it's actually more than 2,
but, yeah, these are the level of of
your consciousness.
So he says
he's saying internalize
internalize these understandings. Internalize them so they actually
can guide behavior. Because if they don't guide
behavior, then what's the point?
What's the point?
Everyone on earth knows that smoking is bad.
Even the smokers.
They know it's bad. They do it anyway.
They know it's bad.
We all
know fast food is bad.
We eat it anyway.
We know. Like, if you sat down, you're
not gonna argue. This is good.
No. Go to McD and
eat the rubber tire that they put for
you between a bun. Eat it. It's good
for you. No. We all know it's garbage,
but we do it anyways because
there's a difference between what a concept that
exists in the superficial
part of your consciousness versus something now that
is internalized.
You accept it. You it guides your behaviors.
It's not the same
thing. We have a ridiculous
number of facts in our superficial part.
There's a lot of facts. You know a
lot of stuff to be right and wrong.
A lot.
We all know you should exercise every day.
We all know. We all we know very
well that that's how you're supposed to live.
100%. There's no arguing that point.
But taking it from superficial to internalize is
different.
So internalize your understanding of Allah subhanahu wa
ta'ala. That's what he's trying to say. That's
what he means by imam. Just to understand
them when he says this word, what he
means. It's not just say the idea is
not just to say, oh, no. No. No.
You say it, but that's he's asking for
something more.
So internalize your understanding of Allah.
And his prophet, messenger
the light.
The light that we descended. That's how he
describes it.
The way he describes this,
what we're reading here,
he calls it.
So internalize believe in Allah, this prophet,
and this light,
this light. We gave
and this light that we descended upon.
We descended this light
and internalize
it. Why? So that it functions for you
as such.
So it functions for you as as light.
It's a beautiful like, this description of of
the Quran
and and his teachings of
of light is all throughout all throughout. He
talks about it a lot like that. Right?
And he uses that
that analogy quite a bit. It's it's it's
there to enlighten you.
It's it's
to remove you. To
remove you from darkness to light so you
can see.
But I can, but it is light right
now.
No.
As in as in real enlightenment.
What does light help you do?
Light helps you clarify things.
Right?
Light does not allow any room for you
to be fooled of what's happening out there
because you can see it.
As long as it's dark, then you don't
know what's going on.
You don't know what's going on, and you
can there's
You can be fooled because you don't know
what's happening. Once the the lights go up,
you're not fooled anymore. You can see it
for yourself so you can make the judgment
easily.
What this is is nur. It's light.
This light allows you to see things for
what they are, allows you to see everything
in the world and everything in your life
and what's occurring around you for what it
actually is so you can deal with it
appropriately so you're not fooled by it.
So shaitan tries to fool you with something
haram or tries to fool you with a
a temptation here and there. Nope. I know.
I know this is not I know this
is wrong. I know this is darkness. I
know that this is the path of darkness
because I know what the light because the
I'm enlightened.
Allah you gave Allah gave me a light
and now I'm enlightened. I know which way
to go. I know which path to walk.
Allah
knows all that which which
which exists inside of you that that is
intangible.
His name is Khabir. It's always attached to
things that people can't see.
People can't I don't I can't know about
you. Even if you told me about yourself,
I couldn't have a I wouldn't have a
way to prove it. Like, I don't have
any I have to take your word for
it, whatever it is that you say.
So regarding what you do when he says
regarding what you do is, meaning he's watching
you as you take the actions. Right? That's
at the beginning of the Surah.
Now he's talking about a a deeper thing.
Not only is he watching you in terms
of what you're doing, he's watching in terms
of why you're doing it.
The difference between
the action itself.
Is it according to what it needs to
be according to? Is it following the technicalities?
Kabir, does it have the right reasoning behind
it?
Does it have the right reasoning behind it?
That's the that's why this surah goes do
you know why you're doing it? Is your
intention correct? Do you have do you have
arrogance like the guys at the beginning
a few 2 verses ago? Do do you
understand
that you're going to be held accountable? Is
that ahead of you? I mean, is that
clear to you that one day you're gonna
be asked about what you did? Is that
why you're doing this, or is this just
because everyone else does it so I should
do it? Why do you fast?
Because everyone in your family fast or because
one day you'll be asked about this, and
this is something that you're gonna be held
accountable for. Why do you pray? Why do
you do anything that you do?
Alright. Let's read the last, of the page,
and maybe you read the one after. If
you have, I think, 7 minutes, you'll be
able to finish it. Alright.
So observe the the sukoon
on
Right? It's the sukoon and the noon. So
you have a a klab. The noon turns
goes into the bat. So now you have
a but it's it's because it has
sukuk.
So the lam is also sacking here. Right?
And then you can feel the ra here
is also sacking. And then we're gonna have
another word that's the same. And this is
because the the the the, the proposition is
that correct? Yeah. Proposite.
What it does is it's out of shalp
jazm. So what it does is that it
gives it
it's a it's if basically.
And it it it builds a sentence that
is conditional, a conditional sentence.
And when in in Arabic, these conditional sentences,
the verbs
and have a sukoon on it.
Right? So Right? And this is how this
is how the Arabic language works and that's
how it functions. It's like and the reason
it doesn't have a or a is like
it's, so the sukoon in Arabic,
is almost like something is is captive.
It has on it, it's free.
It's at a it is at its highest
level of functionality.
Is like it's at the second level of
functionality.
Is held captive.
It is
held by something else. And here, this conditional
proposition holds it.
So it is not a free it's not
a free verb. No. It's not a free
verb. This verb is is held captive
by the condition
that exists within it. And that and this
is the philosophical way of understanding, you know,
our language. And by by the way, the
way Albi works is extremely, extremely logical. It's
very philosophical in everything that when you when
you see it's
not just no. No. There's reasons for why
these things work that way. Linguistically
and logically, like,
it it all adds up. It it's, sad
that we don't have a proper program for
teaching this stuff, and I don't know if
the right person to do it, but but
for sure, Yani, once you understand how Arabic
works, Yani, you'll be at more in awe
of the language than anything else, Yani, when
you it helps you understand the Quran because
the language of itself is is majestic. When
you understand how Arabic works, you understand why
Arabic was chosen for for this book because
there's no better language to express the meanings
and
and and in a way that's not only
logical, but it's also extremely poetic in every
way. Alright.
So here, the the end of this the
beginning of the first, Suru Taravur is 2
parts. So part 1 ends, these 2 verses.
So after
presents himself to
us so that we remind ourselves of why
we do what we do, He walks us
through a a logical
thought process of why you of how harmful
it would be for you not to. Do
you not see what happened to the people
before you? Do you not see what caused
them to refuse the clarifications and what caused
them to make the bad choices? What you
need to do
is the opposite. You need to internalize your
understanding of Allah and his prophet and the
light that was sent to you.
So he ends all that by saying
and a day will come where he will
gather you for the day of gathering.
He calls calls it.
The day of gathering. Well, everyone comes together.
That day,
is the day
where all the fooling
will end.
The in Arabic,
when you so
is when someone is fooled or fooling is
occurring to some degree of ignorance.
Yeah. So means.
Mean I fooled you.
When you change
the way the word is gonna be said
so for example,
is to hit.
It went back and forth.
I didn't just hit. I also got hit
back. Right? And that's how everything so
is when I
fool, means I fooled and I got fooled
myself.
They went back and forth. Like, I fooled
and I got fooled back.
So the day where all the fooling that
went back and forth is clarified. That's what
the the the name of of the day
of judgment is.
The day where where the all that fooling,
all that lying, all that deceit that occurred,
all the deceit that occurred between people. Shaytan
deceded you and I deceded myself and I
deceded someone else and someone else's deceased someone
else. All the lying that was going back
and forth and we acted like what was
true was not true and was think about
it. Like, when you look about look at
what's happening over and who it's obvious. It's
obvious the the pain and the suffering and
and it's obvious. But, people have a very,
you know, strong ability. The the threshold is
very high for people to lie to themselves
and to lie to others and for us
to believe each other's lies and to and
to to to feed off each other's deceit
and and and and and
and and
lack of truth.
The day he gathered
the day that he'll gather all of you
will come where he will gather. The day
of gathering.
That is the day where all the deceit
and all the lying will end.
It'll all go away.
And everyone will know why they did what
they did
and what it caused and
it'll all go away. This is,
yeah, this is heart wrenching
because we if if you truly think about
life, you'll know that that's a scary notion
where all the seed is gone.
All the web that I
masterfully
put together and weaved around my life to
make sure I appeared in a certain way
and got things done. All that goes.
And then only the truth. That's it. All
the fooling is that we're done. We're done.
We're done lying. Stop. Stop. We're done.
Stop. Stop. Speak. We're done. Now we're gonna
explain exactly what things were, why they weren't,
how they were.
Were. Unless you lived a life that reflected
that, then it's a scary scary thought for
all of us.