Tafsir of Surat Al-Raad #04
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Channel: Adnan Rajeh
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AI Generated Summary ©
The speaker discusses the laws of Allah's creation and the concept ofteen laws, including the natural laws and the concept ofteen laws. They stress the importance of finding a person who can soften the blow and move things around to make them more suitable for their needs. The speaker emphasizes the importance of evidence-based argument and the importance of understanding oneself and the reality of who is present. They stress the importance of watering things down and not letting anyone convince you to take it, and emphasize the importance of focusing on one's success and not letting anyone else know them.AI Generated Transcript ©
Continue
this morning from where we left off last
night, I guess, yesterday morning, from eye number
15 of Surah Al Ad.
And this Surah just
goes through
the laws that Allah
have
governing
his creation.
In the first part portion of the, of
this Surah, the first two pages,
they talked about
the natural laws, and,
we just heard him
go over the creation of the cosmos and
the earth and the mountains and
and the rivers and the existence of the
sun and the moon
and all of these
constants within our within our existence that we
don't question
and that are there
always as they always have been and will
be until the day of judgment.
And within those within within the those constants,
Allah inserts in the Allah does not change
the status of people until they change their
own
or until they change themselves or change what's
what's within themselves.
Because that itself is a law
that is constant just as all the other
laws that were surrounding it. And this portion
of the Surah, it it shifts
a little bit and he talks
about the concept of of righteousness, which is
what the Surah
in essence is talking about.
Because
Haqq is a is a value.
It's a principle, but it's also but it's
also a law.
It's also a rule
through which he created
everything.
And
anything that you use and you do not
use with
or for the purpose of haqq,
eventually will fail or it will collapse
at the end.
Here's what we're going to be reading, inshallah,
today.
And the Surah will continue to move on
from one set of laws to the other
until until it's over,
and it changes a little bit as we
kinda go along. So we'll start with item
number 15 and try to get make it
to the end of the page
today if we can.
So there's a sesh jade here. So we're
gonna recite it, and then we'll make we'll
make the sesh jade inshallah.
He
says and for the sake of Allah or
towards Allah
everything prostrates.
Of all that which is in the cosmos
and all that on earth.
They all do it in a way
that either you
that you understand or you don't.
They don't all do it in the same
way that we do and it's not always
comprehendible to us.
And their
to
Allah
is the function
that they perform.
That is how that that is their and
that is their sujood. It's for them to
continue to function the way Allah
commands them to function. That is their sujood.
And if you understand that, then you understand
what what it is that we're supposed to
be doing too.
So everything within the cosmos of the earth,
they prostrate to Allah
willingly
or unwillingly
and their shadows.
Is when in the early morning or when
you go out for your work.
Is in the late afternoon when you when
you come back from your work. And this
is this is what,
what the AI is saying.
And the reason it's saying that is because
the the the funk if a bird in
the morning wakes up and it goes and
it looks for its physical, it comes back,
that's just and that is its sujood.
That is because that's it's it's functioning the
way Allah subhanahu created it to function and
it's doing exactly what it's supposed to do.
And that is the form of sujood.
And that's why when you read, for example,
in this in the famous story,
with
When Allah tells them,
prostrate to Adam.
That's how we translate it.
And then we imagine that, you know, sujood
is supposed to be only for Allah
Yeah. But
our sujood
should, like the way we do it.
Doesn't necessarily mean our sujood is exactly the
the same way the does it. Actually, most
scholars don't see that to be the case.
If you don't see that the sujood that
we do is what the were
commanded to do. No. It wasn't the same
movement. It's something else. Sujood is to show
submission or to show respect
or to show acceptance or adherence or obedience
to the command. So Allah, subhanahu wa ta'ala,
when he's telling them to do that to
Adam, he is telling them to show Adam,
alayhis salam, respect
in whatever form they do that. It doesn't
necessarily mean that they it actually does not
mean that because their sujood is different. Unless
we are the and ourselves are equal and
we're exactly the same, then their sujood is
gonna be different than ours because that our
sujood is different than the sujood of the
sun and the moon and the mountains and
the animals. They do sujood because he says
everything
everything within
the skies and the earth,
they prostrate to Allah
Whether they do it willingly or unwillingly, knowingly
or unknowingly. Makes no difference.
Even this is nice little the little gem
there.
And their shadows, meaning that which comes for
of them.
Not only
meaning their essence.
Not only does the essence of everything
prostrate to Allah Subhanahu Wa Ta'ala, but the
consequence of the reflection of everything also prostrates
to Allah Subhanahu Wa Ta'ala.
So this is taking it one step.
The verse before, he was just talking he
he was just telling us the idea before.
He has the calling of of righteousness.
Nothing else does. And if you call upon
someone else aside for him,
it's the equivalent of you wanting to touch
your mouth by standing your hand towards your
reflection in the water. You'll never touch your
mouth that way, and you're going after a
reflection. You're going after an illusion, something that
isn't real.
It's it's something that you see with your
eyes. It's not real.
So here,
to continue that thought or to continue that
idea, because everything prostrates to Allah,
even their reflections,
even their shadows,
even the part of them that is not
necessarily them, but rather is just a reflection
of them coming from something else that is
that is external to them. Even that
even that
will prostrate to Allah
will show Allah submission
in the form that Allah
commands them to. The sun shows its submission,
so just so shows its
by continuing to move in the direction that
it moves in on a daily on a
momentarily basis
as does
the moon, as does the earth. It's sujood
that continues to to
rotate around itself. It continues to rotate around
the sun the way Allah subhanahu created it
too. The waters can perform this
by continually
function the way it does. It stays a
liquid. It stays a liquid that we required
to live.
It could stop doing that. When you think
about it, every the elements of of the
universe are we understand a little bit more
now about these elements, but we don't really
understand in-depth exactly how they function and why
they function the way they do.
We don't. As the sun burns and it
burns high
amounts of hydrogen and oxygen, and then yet
if you put them together, it turns into
water so you can drink it.
But if you break them away from each
other, then then you have a you have
a flaming burning star.
Why is it that different elements function in
different ways and under what circumstances and what
temperatures and what below item, there's a lot
of details that we still don't fully understand.
Items don't touch one one another. They don't
we're made out of molecules that are made
out of atoms. Items don't touch each other.
Molecules can't touch. We don't understand till this
when we talk when they talk about why
it is that
things don't mush amongst themselves,
why these molecules will repel other we don't
understand all of this. Like, we're able to
describe certain things. We're able to look at
them on a molecular level and just describe,
but we don't understand. In-depth, we don't. Why
they function the way they function? Why is
it that something that is positive will repel
another positive or
pull towards itself a negative?
Ask a physicist. Ask someone who spent the
entirety of his life studying this.
Go to a PhD physicist and ask them
why is it that something that is positively
charged and will repel something that's positively charged
or bring bring closer to itself a negative
charge? Because that's just how it is. That's
how it is. That's the answer. Yes. That's
that's how it is. But why? I understand
that's how it is, but why does it
do that?
There's no there's no construct for that question.
There's no context for it. There's no way
to answer it because this that's how they
function. That's their sujood.
That's their sujood. That's how they that's how
they that's how they submit to Allah subhanahu
wa ta'ala. That's what Allah subhanahu wa ta'ala
commanded them to do. And because they do
what they're told,
things exist the way they do. And had
they not done what they're told, things will
stop. And he will break all those laws
and that's why is
because everything stopped functioning.
Everything stops functioning. Allah subhanahu takes it all.
You'll fold the cosmos in his right, and
you'll fold the earths in his left, and
nothing will nothing will function anymore. It's the
biggest
hit to our to our psyche or to
our egos.
It's
just it breaks everything.
It shatters reality. It shatters the the fabric
of reality as we know it because nothing
functions anywhere anymore.
And then we'll fully realize that everything was
just submitting to Allah subhanahu wa ta'ala in
its own way,
in its own form. Not only do they
submit to Allah subhanahu wa ta'ala, but their
shadows do too.
Even that which which results from their existence,
Even their reflections submit to him, because their
reflections
are merely a function
of their existence that is sujood, so their
reflections are sujood as well.
In the mornings, in the evenings. And this
is just talk about the fact that it's
all day, you know, it's all night. The
that leaves its nest in the morning comes
back in the evening, it's does it That's
that's its sujood.
That's its function.
It fulfills its function.
And if we do our job, then that's
your sujood.
In salah, that's it's a very specific in
salah when you say the word sujood in
salah, it's a very specific usage.
It's a, it's a usage of the word
that is very
it's just regarding
a ritual.
The actual meaning of it. The actual meaning
is not has nothing to do with the
face hitting the the ground. That's what it
just looks like in Surah. Your is your
continuously
it's it's your ongoing and continuous submission to
Allah
with your life style, with with doing what
you're here to do, fulfilling the purpose for
which Allah
created you. That's your sujood.
It comes in the form of putting your
face on the ground during
the act, the ritual of prayer. But outside
the ritual of prayer, it continues.
It's not something that stops. Everything is performing
to Jude at all times, and you should
too. And so should I we we should
do this on an ongoing basis. It just
presents itself in different ways as we go
along.
He continues
to
say who is the lord
of the cosmos and the earth?
Say
it's
Allah.
Make this argument with them.
So is it the fact that you took
aside from him
that you took something for yourself or you
established something? You don't it doesn't necessarily,
didn't come from an authentic source. It's just
something that you decided to do.
You decide to establish for yourself. Aside from
him,
or supporters
or associates
or those who stand by you. That's what
a is, an ally, really.
The concept of of of of
of is having an allegiance or having an
an ally or an alliance with someone. So
you're gonna choose someone who's an ally for
you aside from Allah
They do not own for themselves
benefit
or harm. They don't have the ability to
bring upon themselves
benefits nor do they have the ability to
bring upon themselves harm.
The concept the the problem with shirk and
I've talked about this a couple of times,
and it's in the Quran a lot because
it's a real
it's a real issue,
is that
when you look at the world
and you see it through the lens of
a multiple
multiple layered
authorities when you see it through multiple layered
authorities,
where in order to get things done, you
don't have to go to one source, but
rather you can go to different sources.
The purpose of that if all these sources
had the exact same ruling at all times,
there it defeats the purpose of there being
multiple sources or multiple, you know, any authority
figures. If if they're if they all do
the exact same thing, they carry the exact
same amount of authority, and they have the
exact same rulings for every given situation, then
it defeats the purpose of them being more
than 1. And you just you need 1.
You have 1. There's no need of having
a 1,000 if they're exactly the same at
all times. It's I mean, it's 1. The
only purpose for having more than 1 would
be if there's more than one level of
authority that will give different that will give
different rulings or will offer different laws or
different ways of of accessing things.
And that's what the human being wants or
that's what the mosharik wants.
The doesn't want to have to go to
the same source for every question. He would
like for there to be different sources for
different questions so he can get different answers.
So if this doesn't work here, it it
it can work there.
When you think about it,
it is it similar for someone, is it
similar to someone who goes
to different
for example,
for a fatwa.
Yeah.
When Allah Subhanahu wa'ala talks about other faces,
they took their
their, you know, their their their scholars, their,
their clergy. And
they picked them as gods aside from Allah
When you do that with no knowledge at
all, meaning you you're not basing your decision
at the end on any level of, of
comprehension or or an evidence based argument,
then it is it is it is, any
borderlining this problem. It's very similar to it.
If you heard I heard, well, this answer
from this, Jim. I didn't like it. So
I'm gonna look look for someone else who'll
say who'll say something different. And you're not
interested in the argument behind any of it.
Like, you don't care what pieces of evidence
is being used. You don't care about the
argument. You just want someone to say what
it is that you want to hear, then
it kinda borderlines similarly what what what the
were doing. They were looking for different sources.
They wanted different answers for the different questions
that they had because the answer of, that
you get from,
especially for values and for principles and for
bigger questions is gonna be the same every
time. It's a standard that's quite high.
So they look for a.
They look for someone to say, oh, you
don't have to do all of that. Sola,
it's 5 times a day. You don't need
all 5. Just yeah. You're okay.
We'll take care of you.
I have I have pull. No,
You can just do do what you want.
It's okay. Just stay stay with me. Just
stay on my side. Just continue to offer
your, you know, your offerings and bring your
offerings over to me. I expect 5, 6,
maybe up to 10% on a monthly basis.
And I aside from that, don't worry.
This this is what was
this is what has happened historically all across
the globe for a very long time regardless
of what faith you're looking at. This is
the mentality that has existed everywhere.
It's just easier that way because any book
that has any form of teaching within it
is usually quite rigid and quite strict and
quite clear and is very functional. But if
people don't wanna do it,
it said it to face.
No. No. Go back. Figure something else.
You need to change this. This is way
too hard. What is this? What are these
10 commandments? How are we gonna do all
this stuff? I'm not doing this. Go find
something. Go back. Go back and talk to
to figure something out. We're not we're not
doing any of this. It was very too
hard. They didn't they didn't do it. And
even when the Musa continued to bring them
the command, they just decided not to do
it. And when they found that that was
the case, they said,
grant us an idol. He didn't. The moment
he left, they made a.
They weren't they wanted something. They need something.
They need, a middleman, someone who can can
soften the blow,
someone who can take off some of the,
you know, take off the edge of some
of these rulings to make it a little
bit more tolerable,
move things around a little bit, make it
more suitable for our for us. That's that's
what that's what why
looked at or
accepted. And that's what the Quran is here
to talk about. In Islam, this is not
the case.
The source of ethics and values and principles
and and and general laws is 1.
That's it. You take from him exact he
hears the list. There's no one in the
middle. There's no one to go to to
ask for you go and you ask for
my job is to offer knowledge,
not to offer exemptions.
I have to remind people of this every
once in a while when they ask me
too many things. Like, do you understand? You're
not I'm not offering you yani,
when I offer a fatwa, I'm not offering
you an exception or a way out. I'm
just offering you information.
I'm offering you knowledge. I'm telling you what
scholars have said. I'm telling you what the
evidence
allows for. That's it.
And then you have to make a decision
based on that whether you're gonna accept this
opinion with this amount of knowledge or that
one, especially when we're talking about contemporary
issues.
Old issues that scholars within them have that
have broken down. You can take an opinion
for what any of those opinions, you you'll
be fine. But that's all we're offering, just
knowledge. I don't have any I don't get
to I don't have, like, a book where
I can write down
exempted in but it's not I I have
0. It's none of my business. And contemporary
issues, you carry it. I don't carry it.
You ask me for my opinion, I give
you here's the breakdown. Here's the here's the,
here's the evidence. Now you have to decide.
If you do it or you accept the
the the this, this this ruling, you carry
it.
I don't carry it for you.
We carry the old the the simple stuff.
Yeah. They're ritual based,
opinion opinions that exist in books of that
are supported by a 100,000 scholars historically.
That we can carry.
If I make wudu I do this before
this or that before after that is the
is my wudu. So okay. It's fine. If
there's a opinion in the books, you don't
have to. But when it's a new issue,
no. When it's a contemporary issue, when it's
controversial, no. No. I explain it to you,
then you have to choose. You have this
is the algorithm. You have to you have
to decide whether this works or it doesn't
work for you. You have to go back
and read and say, this makes sense to
me because your are gonna be asked,
why did you do this? You can't say,
well, I spoke to the
no. No. No. No. You're on your own.
I have had nothing to do with this.
I I explained to you the evidence. That's
it. We just make sure the knowledge is
is there.
What people want
is this model. This model is nicer.
Just have someone who will have a guy.
You know?
Go back to the Middle East. Everyone has
a guy for something.
Whatever you want to get done. I have
a guy. Yeah. What do you need?
Your car is broken?
You need a paperwork to get through a
specific, ministry? I have a guy. He'll take
care of it.
Right? We love that. So much fun. So
much life is so much easy. We feel
very good about it too.
You know? You you want to have a
lot of guys, people who can do stuff
for you. So you can and it feels
good. So when it came to, yeah, when
it came to, judgment and punishment and reward,
they needed a guy.
They needed a guy. The prophets were never
that guy.
Their prophets did not function as the guy
who was going to take care of things
for them. No. The prophet came, explained things,
all of them.
Conveyed the message.
When people came and tried
to so,
I mean, me, you take,
you know, one of a new house? What
do you what do you mean?
And the prophets went, no. I need nothing
from you.
I don't want money from you.
I want your time and your commitment.
Yeah. That that sounds like a lot of
work.
Any other arrangement that would work here? No.
So it becomes people don't like that, so
they find something else.
This is it's not just about Islam. Every
every they're just example that we have in
the Quran. Every people did the same thing.
Be careful in your mind to allow that
to be you.
Just beware.
That does not, in any any point, become
because we all tend to go in that
direction if we're allowed to or if we
find a way to do it.
The relationship is between you and Allah
directly. He explains
and you learn and you commit yourself. That's
it.
Do not look for aside from him Look
for an ally in him
Not not aside from him. Someone who can
and he water things down a little bit
for you. Get you. We did this even
as most of you did this. Look.
The concept of his of his intercession, alayhis
salatu wa sallam. One of the most beautiful
concepts that we have in our jinn is
Shafa, alayhis salatu wa sallam. It's a beautiful
thing. He will offer it to his.
He held on to it. He didn't he
refused. He refused to make a dua during
his life that would change anything. That would
change anything for himself, for the people around
him whom he loved. He wanted to hold
on to it so he can make
for his. So he could say under the
throne of Allah when he prostrates on the
day of judgment to say, umati, umati, and
then this would some be something that we
all benefit from.
But it's not, it's not this.
It's not something that you can say, I
don't have to
commit myself.
It's just, as long as I love him
or I know him, I'll be fine.
I'll be fine because he'll he'll do shafa
for me. That that's not what this is
for. It's not it's not no one no
one offers shafa'a,
except with the permission of Allah.
It's through his permission.
Is not interested in offering shafa'a to someone
who Allah subhanahu wa ta'ala is not permitting
him to do so.
Yeah. In his heart, he wants all of
his to make it to to Jannah. That's
what he wants,
But he won't go against Allah
He will not he will not perform shifa'ah
for someone that Allah says no.
And to imagine that that's the case and
use that as a reason to sit back
and do nothing
or have no commitment or have no energy
towards
serving Allah
means that we completely misunderstood this whole story.
If you truly loved him
and you're emulating him, then you would have
very little time in your life to sleep
because you're trying to keep up with the
amount of energy that he that he that
he projected and he that he showed. You
have very little time to waste because you
you're trying to you're trying to live the
way he lived and the way he lived
is almost impossible to to imitate. No one
can do what he did
When When you actually study his life, it's
not I don't it's hard to understand.
It's hard to understand someone functioning that way
on a daily basis all throughout his life.
It's very, very hard to understand even before
his prophecy
It's very difficult.
If you truly loved him, then that would
be your lifestyle.
So we look for ways to water things
down.
You shouldn't have done that.
Is it equal the person who is who
is who can see and the one who
is blind?
Or or is light and darkness equal?
No. They're not equal. The these situations are
not equal. The one who can see and
the one who is walking blind.
The light and darkness are not see they're
not similar statuses
or similar states.
Or is it they're all questions. These rhetorical
questions that the prophet
being told to ask the
or they gave associates to Allah
And
they created
creations similar to the creation that he created.
And now they're confused of who is the
Allah's creation, who is the creation of the
associates that they claim for him.
See Allah is the creator of everything. No
one created anything at all.
The only one who created is Allah subhanahu
wa ta'ala. And everything that you see around
you and that you ever thought about or
heard of is his creation.
And the only thing that's not a creation
is Allah Subhanahu wa ta'ala. And everything that
you may think is an associate is a
creation of his Subhanahu wa ta'ala. So they
can't carry this status of
associates. And he is the one and only.
The subduer subhanahu wa ta'ala. And these are
names some will be talked about and some
will be talking about over the next, next
few weeks. And this is the argument he's
given
Say, who is the lord of the cosmos
and fear? Say, it's Allah.
Then ask them, did you take upon yourselves
aside from Allah,
allies that have no ability to bring upon
themselves benefit nor harm?
Ask them, is the blind and the seeing
equal?
Is a state of enlightenment and a state
of darkness equal?
Or is it that they found they they
found associates
to God that created like he did, and
now they're confused of what is God's creation,
what is their what is theirs?
Say there's only one creator who created everything,
and he is the one, and he is
the subduer, and everything else doesn't.
They're just
Everything else are just shadows.
Everything. We're just shadows.
We're just here for a little bit. As
the hadith of the prophet
came to him and said
tell us about Allah
There was a law, and there was nothing
else. That's it. He said nothing else
after that. He gave that statement. He stopped.
There was Allah, and there's nothing else.
I don't know if he meant
see, if you understand this answer,
it's a brilliant answer.
Allah is not subject to time,
so this answer is timeless.
The answer is timeless.
It's a law and nothing else.
Yeah. Before us, it was a law and
nothing else.
And after us, it'll be a law and
nothing else. And if you really understand it
all,
with us here, it's still a law and
nothing else.
We're just
it's just really small
fraction of existence that we get. We're just
shadows. We're just here for a little bit.
The the life is such a little bit.
So it's so short. It really is. The
whole story is just really, really short. You're
here for such a short period of time.
Just you're offered this opportunity
to know Allah
and to understand and to comprehend and to
and to be subjected to the beauty of
what Allah
has made. And you're offered that
ability
to see we get distracted by other
sorry, by by other garbage.
We get distracted by all this other stuff
in life when really just lift your head
from all that and just you are offered
a very short period of time to know
him, to to try and understand,
to try and comprehend and try to connect
to him, subhanahu wa ta'ala, and do it
quickly because time will run out really, really
it it ends so so fragile.
Your life is so far so short,
and I don't like to bring people down.
But I but I work in a in
a field where it's just you see it
all the time. How quickly it can all
just end?
You can just
sometimes I deal with people that don't even
have enough time to process it.
They don't get enough time to even process
the information that was just offered to them.
They die before they even get like, what
what what what do you mean?
What do you mean I have
and be by the time it they're already
gone. Life just ends so quickly.
We're not here for a long time. We
don't you're not you're not guaranteed warning signs.
You're not guaranteed a long a long existence.
May Allah grant you all and long lives.
Shall I live long and you live well,
but you're not guaranteed any of it. It
can all end really quickly. So it's such
a short period of time, and you just
have this opportunity to know to know
Allah You're taking allies aside from him. You're
you're deciding his associates.
You're equating someone who sees and someone he's
gonna talk about this again.
I n 19, we're gonna talk about it
again. This the status of being able to
see and being blind. He's not talking about
this is not literal
blindness and literal abilities. It's it's it's the
figurative. It's that insight. It's the ability to
see things for what they are,
see them for what they are, not just
see them.
It's easy to look at something and and
say that that's a mountain, but you see
it for what it is. You actually understand
what that is and where it came from
and what purpose it serves and what that
means to you. If you can't say that,
it's the it's as if you didn't see
it. It's as if you didn't see it.
It doesn't matter. It's like it's not even
there, allahi, to you. If you don't if
you can't see things for the reality of
what they are, and that's what Allah subhanahu
wa'ala is saying here. Ask them what what
are they doing? They're taking allies. They're taking
associates.
What are you equating? It's there's one.
I created everything. He's. He's.
What are you wasting your time doing?
Leading to this
absolutely
magnificent example
or a parable that we're going to recite
in number 17, we'll move on to that.
It's a beautiful, beautiful verse. And somebody says,
descended from the sky
water.
And valleys were filled with this water
with a certain amount.
Is a certain is a is a designated
or assigned amount
depending
on variables that we don't necessarily understand nor
are they explained
in this area. But he says that every
valley will carry whatever amount of water that
was assigned for it to carry based on
its capacity.
Something is now liquid. It's moving in liquid
or valleys. So now you have rivers that
are running in valleys with a certain amount
of water.
Sail the river now. And this the river
as it runs, it starts to carry upon
itself froth
or slag or scum, whatever you want it.
It's zebed. Zebed is just something that is,
that you can see,
you can touch, but has no essence to
it. There's nothing. It's it's it's it has
no value whatsoever. It does not make things
better. It does not make things worse. It's
just it's just something that's apparent
that that has really no no meaning to
it. That's what is.
A froth that sits on on the surface.
So on the surface of it.
And then he says he gives another example.
And from what they
try and melt,
with fire,
is when they turn on.
When they they turn on fire under it.
In trying to make for themselves
adornments,
jewelry.
There's as well. When people when they take,
small nuggets of, of
of gold and they put and and they
subject it to high temperatures of fire, then
it melts. And when it melts, it carries
on top of on the surface a little
bit of froth as well. It's different than
the froth that the that the sail that
the river is carrying, but it's still froth.
It's still slag. It's still nothing that has
any essence to it. The, blacksmith will
scoop up the froth and throw it away.
And
therefore, meaning froth like the other one. The
same same thing. He's He's giving 2 examples
so it doesn't so that this
does not become specific to water.
So it doesn't so we don't so no
one can understand this verse and just focus
on this is only no. No. It's not
it's not just about, water. This is in
in life, there's a lot of examples like
this, where there's essence and there's froth.
There's something that is useless. It seems to
always find its way to the surface. So
it's the first thing you see, but it's
really meaningless as there's nothing to it. Happens
a lot.
It is this parable that Allah
gives to righteousness
and falsehood.
This is the parable he uses
when he wants you to learn it.
Righteousness and for falsehood,
the concept
of of water or gold
and the froth on top.
The froth that just sits there.
It's the first thing you see.
It looks like since it's on top, it
has some superiority,
but it's
meaningless.
As for the prophet,
it goes
without anyone knowing exactly where it ends up.
Jufa means it doesn't matter.
It's useless. It's just it gets lost somewhere.
No one keeps track of it. No one's
keeping track of the
on on the,
on the surface of of, of the water
of a river. No one's keeping track of
the of the zabad on the surface of,
of gold. It's just scooped up and thrown
away, and then the focus is on how
many carats is this. How big is it
going to look be? How beautiful is it
going to look? No one cares. No one
keeps track of that.
It goes it goes meaninglessly,
uselessly.
However,
all that which is beneficial
to people,
he uses the word here.
Any everything that is beneficial to people,
it stays on earth, meaning it's tracked.
It's observed. The water goes right down to
the roots of the trees, and the gold
is taken by people and they benefit from
it.
It is like this that Allah gives you
parables.
He wants you to think about this.
He wants you not to be fooled
by the superficial
existence
of the froth.
Doesn't want you to be taken by the
falsehood.
It may be on the surface. It may
seem like it's
the first thing you see.
It's it's flashy. It's up there,
but it's meaningless. It's empty. It has no
essence. It's nothing. It will get lost very,
very quickly.
It's what
benefits people. It's that it's that righteousness that
benefits people that will stay that will stay,
that will act that will that will linger
and stick around, and its benefit will continue.
And the froth is going to be forgotten
about, and no one's gonna follow-up with it.
And that's what Balkan is in this world.
It's just a froth.
Scum. It doesn't matter. It's gone it's gonna
get it's going to get lost.
If you're taken by it, if you focus
on it because it's the thing that you
see first
and you judge everything based on it. If
someone looks at the gold
and they see that
dark
slag on top, and they look at it
and they say that's that's and they and
they judge the whole process based on it,
and they make decisions based on that, missing
the fact that there is gold under it,
then everything they're going to do is going
to be wrong.
Everything they do, every decision they make, every
choice that they make is going to be
wrong. If you look at the river and
you see the froth, they say, oh, look
at that froth. And you judge the river
based on the froth on top,
then you're missing out on what's actually happening
here. You're missing out on the actual process.
So today, as we look at the world
and we see the
and we see clearly
taking
the world by by by by the reins.
Yeah.
Holding the the bull by the horns. And
if you focus on that, and that becomes
what is interesting to us or impressive to
us, Or we think that that is the
reality of existence, or we think that that
we are losing sight of what Haqq is.
Haqq underlies all of that. Haqq is much
more powerful than Balkan. It just requires a
little of time. It just requires those who
are willing to stand for it, those who
are willing to carry it, those who are
willing to live by it. And then once
people do that, all of this battle will
be as if it never existed ever. It'll
be something that's completely forgotten.
But the problem is that people get too
too caught up with the with the with
the appearance of Al Baqal.
And it can be scary sometimes. And it
can be
misleading sometimes. It's an illusion that we see
that will bother us for a moment because
it's there. And it seems like it's powerful,
but it's not. It's
It's. It's nothing. And it soon and it
will soon on its own cease to exist.
It's just do you have the ability to
see the underlying haqq that is there and
what that means? Are you able to continue
to hold on to it and to and
to bring it forward? What you're not going
to bring the water
into the trees because there's zebed on
it. Because there's froth, you decide that the
water is not important. Because of the froth,
you're not gonna you don't want the gold
anymore. No.
With the water, with the gold, that froth
will come. With there will be always lingering
around trying to get itself ahead. Ignore it.
It's not important.
Soon it will cease to exist. You hold
on to the that exists there.
Even if for a moment it seems like
has the upper hand, it doesn't.
And if you end up turning your back
on all of it because you because the
bothers you, you lose
It benefits people. It's meaningful. It leaves
it has an impact on on on people's
lives.
What you carry in your hand what I
carry in my hand is the ultimate
This is
the. People benefit from this. If people live
by it, they benefit from it. There are
so many people who don't know anything about
it. But if they were to know something
about it and they followed it, it'd be
beneficial to them. It would change their lives.
It would make their lives way better.
But who's going to do this? Who's going
to make sure that this haqq arrives where
it needs to? That's a whole different story.
That's a whole different problem that we're not
even remotely close to fixing. This is the
parable he gives
Do not be fooled
by the superficial
existence of
that is temporary
and that is meaningless and that doesn't do
anything. And focus on the haqq that exists
in the essence that will be there and
always will be there and will be beneficial.
Just find a way to hold on to
it yourself or recite which I'll learn more
and then we'll get going.
He says
for those who respond to Allah
they get the They get the best of
everything. And we talked to the word, the
Hassan is excellence, and Hassan is is good
in contrast to evil. And Husna is the
best.
Usna is the ultimate best.
Those who respond to Allah will only get
the best. That's the
That's
the On top, there's a lot of difficulty.
There's a lot of of challenges, obstacles. That's
the froth.
That's the froth.
These difficulties and challenges and and hardships and
that's the froth. If that if you that's
all you see, then you didn't see the
Haqq that underlies it. You didn't see the
Haqq that underlies all of that. The Haqq
that underlies is that those who respond to
their lord will find the.
They will find the best of everything. That's
what's waiting for them. That's the that underlies
it all.
Yes. On top, it's it comes with with
sacrifice and commitment and grit and work and
difficulties and and rejection and failure. That's that's
that's what's on top, but that all goes
away.
You don't carry any of that with you
in life. No one sits here remembering.
No one in their sixties sits around remembering
every difficulty and every challenge and every they
remember what they were able to do at
the end. What they were able to achieve,
how far they got,
how
hard they pushed. That's what they're in because
that's the
the difficulties that came. You forget about most
of them. You don't remember even. Someone will
come and remind you, remember that time when
it was and you go, yeah. That was
a very hard time in my life. They
don't even remember that occurred to begin with.
They do remember, however, that they persevered and
they
stuck to to what they were doing and
they ended up being able to achieve something
for themselves.
Because in our lives, the froth is forgotten
too. You forget about it. What you remember
is what matters. That's what you remember at
the end. Remember what you what you were
able to achieve if anything was achievable for
you.
If you get caught up with the zebed
and that's all you think about if all
you're thinking about is how is how you
got screwed. Forgive me. Or how you got
honey conned or you got fooled or how
life didn't give you the hand that you
wanted or how when you I mean, when
you work towards something, it didn't happen, so
you spent the rest of your life upset.
People drink themselves through life because they lost
on an opportunity.
That's being focused on the it's a fraud.
What are you doing? Focus on the work.
Just keep on doing keep on moving. Just
keep on moving. Just get up again and
try again. Eventually, things will work out to
a point where you'll see the haqq, and
you'll be able to enjoy it.
That's
the Respond to your lord. He'll give you
That's the Everything else is broth.
It's meaningless. All the other stuff, it it
goes away.
Who who who in Jannah is is remembering
the difficulties and the challenges and the hardships
and the misfortunes. No one is. No one.
No one in China is wasting time remembering
how how how hard it was. No. They're
focused on what they the the hap that
they're that they're subjected to. They're subjected to
the ultimate hap there, the the beauty of
it. They don't remember any of that stuff
because that was froth.
They knew it. Because they knew that, they
were able to get there. And if they
don't know that and if you don't know
that, then you won't get there.
And those who didn't respond to him.
If they owned everything
within the earth.
If they owned the earth.
Everything that exists on earth, all of them,
the loot, all the bounty on earth, if
they owned it all.
And they had another earth right beside it,
and they owned everything in that one as
well.
They would offer it as ransom for themselves
from punishment
because that would be the froth, wouldn't it?
You own some things in Dunia. You had
a house. You had a car.
Let's say you're really rich. You own, like,
huge pieces of property.
Doesn't mean anything.
That's just a fraud. That's just it's gonna
go very soon because soon you're gonna die,
and then your your heirs will take the
inheritance and then their heir will take their
inheritance and then they'll sell the whole property
and go and someone else will live in
your no one cares.
What do you think I care who lived
in my house,
just say when it was built?
I will look it up in, a day.
I don't care We lived in my house
before, but it doesn't matter to me.
He probably has a lot of memories in
this house. If I walk around and say,
ah, this is where my first son was
born. This is where I I don't care.
It means nothing to me. And when I
die, he won't care either. Whoever comes next
won't care about me or what I did.
But the question is, do I care?
Do I care? Do I think this house
is is this is it?
This is the most important thing that I
have? I have to focus on this? I
have to love this? I have to cherish?
Only as a Ni'amah from Allah. Only as
seeing it as this is your blessing. So
I cherish it because it's your blessing. Means
nothing to me though. You take it. You
want some give me something. What matters is
what comes later. If I owned because on
the day of judgment, if I owned 2
earths worth of property, I would say take
it.
Just don't let me see
I just don't wanna be
They get to see it. So when they
see it, they start offering.
They start offering the the ransom from punishment.
They offer their children. Here. Take my kids.
Burn them.
Not enough? Here, take my spouse.
Here are my siblings.
Here's my family, my tribe.
Here's everyone on earth. Here, burn all them.
Just not me.
And the answer is kallallahu. What did this
person see?
What did this person see that caused them
to react in such
a
horrible way? It's a horrible way.
Do you notice in this verse he didn't
talk he doesn't talk about parents.
Right? Do you notice that? Didn't talk about
parents. Why? Because that would be At that
point, they understand that they they can't do
that. They can't offer their parents as to
that that will make Allah even more upset.
It will it it will end it will
bring upon themselves Allah's wrath even more so
they don't say their parents. They'll run away
from them.
They'll run away from them. That's fine. But
they won't offer them because, you know, that
that's that's I know that's a lie, and
I can't I can't do that. But they'll
offer everyone else here. Take them all. Burn
them all. Just just not me.
If you had 2 pieces of earth 2
earths, here, take it. That's froth because that
was all froth. That meant nothing.
What you owned, what you had, your possessions,
it means nothing. It's nothing. It's it was
here it's with it's in your hands for
for a few days. Nothing if you taken
away, given someone else. So while the time
is in your but through the time is
in your hand, use the see the within
it. The within it is the benefit that
it brings to others.
It's the fact that it's a nirma from
Allah subhanahu wa ta'ala that must be used
according to his law. That should be used
in a way that pleases him. That's the
The ownership of it isn't. The ownership of
it is meaningless.
Very soon, it won't be yours. And even
if it were, and you had million time,
a million fold over of owners of ownership
on things, on the day of judgement when
no one when no one owns anything, you're
the only one who owns stuff, and you
offered it as ransom, it would be refused
and rejected.
It's rejected.
This is what this understand the exam this
is why this example in the Quran is
so powerful. Because he's saying to you, don't
get don't be fooled by by the meaningless
pieces, which is the stuff that we usually
end up most of our lives running after
and holding on and cultivating and and
focus on what actually matters.
Where is your house? Is it in Duniya?
Or is it the house that is waiting
for you?
Which is the one that you're beautifying? Which
is the one that that you're holding on
to and making sure is there? This one
or that one?
This one.
Yeah. Yeah. It's it's just not. Just
you know, you you you know that.
Deep inside, we know that it's just hard.
Those ones for them is the is the
difficult upon so except the worst the worst
judgment.
And their final destination will be the hellfire.
And what a horrible place to
go. What a horrible place to be is
what he's saying. So why would you go
there? Why would you allow anything in this
world take you there? May Allah grant us
mean, I'll end with us.
mean, I'll end with us.