Tafsir of Surat Al-Raad #05.
Date:
Channel: Adnan Rajeh
File Size: 43.75MB
Related
- Majed Mahmoud – [Ep 3] Dua To Accumulate Enormous Amounts Of Good Deeds
- Abdul Wahab Saleem – 99 Names of Allah – Episode 08 – Al-Mumin
- Yaser Birjas – Optimism in Times of Hardship
- Karim Abuzaid – 100 Benefits From Surat Yusuf Part 3
- Moutasem al-Hameedy – Secrets Of The Heart, Aspects Of The Heart
- Ramadan Session – EP02 The Month of Quran
- Karim Abuzaid – Story of Taif hardest day on Prophet Muhammad
AI Generated Summary ©
The speakers discuss the importance of not being blind and learning from what is seen and not just being blind. They explain the problem of blindity and how it affects behavior, including behavior and behavior. The speakers emphasize the importance of pledging to Islam and strengthening relationships with people. They also discuss the importance of persevere and establish prayer, and emphasize the importance of not breaking agreements and not fulfilling promises. The speakers stress the importance of understanding the law of the garden of Eden and avoiding confusion and weakness.AI Generated Transcript ©
This morning, we'll continue with
the where we start stopped last week. We'll
start from ID number 19.
Starts tonight.
The programming the program will start at,
3:30.
There will be the, a second chutzma that
runs at 2 o'clock for an hour and
a half or so. It's been that's been
running since the basically, 14th or 13th of
this month. So Sheikh Haman and his team
have already started this.
So the messenger technically will be open from
2 o'clock until
basically
and afterwards.
It will close. And between and 2 o'clock,
the masjid will close.
We won't have a full, night atikaf here.
It's too it's too difficult for us to
organize. So between
and 2 o'clock, the masjid will close, but
it will open at 2 o'clock, and it's
open until after Faisal.
And starting tomorrow, I I begin the 7
episode series that I usually do every year.
It will be after also starting tomorrow, Insha'Allah,
on Sunday, not today,
for those who would like to to to
attend. So Surat Al Rad,
the final Surah within the cluster of, second
cluster of the Surahs Surah in Quran from
Yoon Surah talks about
critical points within the four disciplines,
of faith. And Surah Surah talks about laws,
and it doesn't talk about jurisprudent laws. It
talks about general laws, the laws
through which Allah governs the universe
and governs this world. And the the main
law is the law of hapa or truth
or righteousness, which is what we discussed last
week in some degree of depth. Within that
law, the law of change is what Allah
explained to us, in the, the beginning of
the Surah.
And,
today,
we'll go over
the ethics of righteousness or abaqqah, and Allah
will talk about those ethics. And he'll explain
to us
what what these characteristics actually look like and
what is it that he expects of us
and
what and what we should be aware of
or we should be, cautious of. And that's
what these verses inshallah are going to be
talking about from 19 to 25. So, hopefully,
we'll start inshallah with the verses because it'll
take a little bit of explanation. I don't
wanna waste any more time.
Yep.
So it begins by saying
Or is it
or who is it that
knows
that what was descended upon you from Allah?
Is Al Haqq.
Is that person similar
to the one who is blind?
That's the phrase he uses here.
The one who knows that what was descended
upon you from Allah
is the truth.
Is righteousness. Is
what Allah
actually sent.
Is that person similar to the one who
was
blind?
And Allah Subhanahu Wa Ta'ala uses the phrase
blind in the Quran a number of times.
It's used through all throughout the.
Rarely does it actually refer to someone who
is physically blind,
almost never. It's always referring
to the one who is blind.
Their their hearts are blind.
It's not
eyesight or eyes that go blind. It's the
hearts that are inside the chest that go
blind. He explains that
every time he uses the word or the
term blind, that's usually what he's referring to.
He's not referring to someone who can't see
with their eyes. He will appoint it, and
he he does use
it sometimes when he's comparing it. So that's
what we had
last week and, when he said,
right, when you
so so he used the word blind, but
he was comparing it directly to someone who
who could see. And it's more of a
a figurative comparison than than anything. But, otherwise,
when he uses the word or the term
blind, he's looking
at that at at the one who can
see things but cannot benefit from that which
they are seeing. And they don't have the
ability to, to reflect
and and
contemplate something that they're seeing, so they can't
benefit from it. They can't learn anything from
what they just saw.
And that's the real problem in this world
is that if you see something and you
don't have the ability to contemplate, reflect, or
learn from what you just saw, that's the
problem. That's that's equivalent to being blind. You
might might as well have never seen it
to begin with.
What's the difference if you saw it or
you didn't? If you didn't learn anything from
it, there's that. Mean, if you're driving and
there's a
you need to take a right because the
the road ends. You saw it, but you
didn't take a right. What's the difference between
that and someone who didn't see it altogether?
Both of them are gonna go flying over
the cliff. It's not gonna make a difference.
So there's no benefit of seeing something if
you're not going to learn from what you
saw and thus change your behavior. This is
this is what the concept of the Quran
is, is that when you see something, you
must be able to learn from what is
it that you saw. So here, Allah subhanahu
wa'ala is asking a question.
The one who knows that what Allah
has descended upon you is the Haqq, meaning
that the Quran that you carry is is
the truth. Is that
equivalent or equal to someone who who saw
it but does not know that it is
Haqq.
That's what that means now. Someone who saw
what Allah Subhanahu Wa Ta'ala descended upon you
but was not able to conclude that that
that is Haqq, that that is something for
them to follow and and to learn from.
Are they the same? No. They both saw
the Quran being descended upon the prophet, alayhis
salatu wa sallam. But since they reached different
conclusions of whether this was Haqq versus not
being Haqq versus Baqal, it's going to have
a huge difference on how it is they're
going to live their lives.
Exclusively, the ones who will
reflect upon this or those who will actually
learn from this phrase anything are the
people of reason.
Al Lub is laql, is the mind.
Lub is the essence of the mind. Again,
the same idea. You can have a mind.
It's just that if you don't use it,
then it doesn't
a Lub is having the essence of that
mind. That's why in Arabic, we always use
Lub to be the thing that's in the
middle.
If you have a the is what's in
inside. It's always the essence of anything. So
those who have the essence of reasons, those
who have the ability again to reflect on
something that they listened to, saw, witnessed, or
were a part of. So exclusively those who
have reason are the ones who are going
to benefit from what's going to be said
next.
Because and and since that's the theme that
he just explained,
the
verses that are we're going to go through
today, the way we're re recite, I'm gonna
be talking about behaviors,
comparing 2 sets of behaviors.
Behaviors result
from ethics or morals or principles that
are underlying. Right? The underlying principles.
So if you don't if you see something
and you're not able to conclude or reach
different conclusions.
No. If you if you look at something
and you reach different conclusions and you'll have
different sets of behaviors that will represent those
different conclusions that you came to. And this
is what Allah is trying to explain to
us. This is very important.
That if you accept the Quran to be,
that's what you see the Quran to be,
then that will directly
influence the set of behaviors that will come
next.
How you behave will be dictated by the
fact that you whether you believe this is
or not.
It can't be the same. You can't have
one person who believes this is and someone
who doesn't believe that this is and then
have the same set of behaviors.
There's something wrong. One of them is what
what someone something's wrong.
It's it's not it's not gonna it's not
normal
for there to be 2 conflicting sets of
beliefs about something, yet the resulting behaviors are
equal and the same. One of them didn't
do the this whole thing right.
Either the one who claimed that they didn't
believe in in it actually do or
the opposite. The person who said, no. I
believe it. Didn't didn't really believe in it
because you have to have different sets of
behaviors. That is the the only
that's the only point of there being different
sets of beliefs in this world. That's the
only point is that the behaviors later on
will change, will be different.
If they don't change, then what exactly
what is the value of believing in something
or accepting something or acknowledging something if it's
not going to to lead to any form
of of change of behavior. Yeah.
If it doesn't change characteristics, then how does
it what what value does it carry?
This concept is out is throughout the Quran
like many, many times. The Quran is always
explaining this and talking about this, and it's
important because Allah Subhanahu Wa Ta'ala is trying
to say that there has to be evidence
to the reality of something, to the truth
of something.
Whatever it is you believe or feel, that's
very specific to you. It's very personal to
you. Right?
But there's no reality to it if we
cannot see evidence of it.
If there's no if it doesn't result in
something that is tangible, something that can be
witnessed, something that can differentiate or prove, if
you can't prove that you believe in it,
then who cares?
So so what?
So you claim you believe in it. That
doesn't mean anything.
Is there proof?
If there's no
that's the word that the scholars use. There's
no to your belief, then it's like as
if you don't have it. And that goes
for for every emotion, every thought.
If there's no proof to it, if there's
no way to prove it, then you're you
have a little bit of a problem. There's
a bit of a dilemma
There's a bit of a dilemma. You come
into Allah You know, I believed in all
of it.
And then but you have to read the
book. You see you see, if you didn't
need that, there would be a new point
of the book. Like, the book would be
becomes useless. Why does we don't have to
have books,
There's no need for. You stand there and
you state that which you believed.
Wrote down at in your at some point
in your life what it is that you
claim to believe, and that should be enough,
but it's not.
You came to you you claimed to believe
that.
You you claimed that what was descended upon
the prophet is
that's what you claimed. Yes. Very good. Let's
see. Open up your book and read. Let's
see if it's if that let's see if
you can prove that.
So it's it's a multi
multi step
process. It's not simple. It's not just the
claim itself. That's the first step. If you
don't if you claim to be the opposite,
if you say,
the one who does not believe that this
is that's a whole different story.
That's a whole different story. Yeah. But to
to make it the agenda, there's there's there's
more than one step. It's not just the
claim.
The claim is made, but then we need
proof of that claim. The proof of the
claim is what we're going to be reading
now. Without that, it's a difficult there's a
word for that.
There's a word for for for the claim
with no proof to it. It's called, like,
there's an actual word for it. And and
and there's a specific
category of people, your that will fall under
that and they have a specific destination.
Otherwise, for a Muslim, for a you make
the claim and then you have to back
it up. You have to show that, no.
No. I I actually believed it. Here's the
evidence. Here's see, I did this. I didn't
do that. I behaved like this. There's a
bunch of things. And that's what these verses
basically
explained to us in in.
So the first one,
The ones who fulfill
the covenant of their lord and do not
break
the pledge.
Is a covenant.
It's an agreement. It's a contract of some
sort.
If I take upon you and this is
something we don't do anymore, but that's how
I grew up.
I grew up and the way that I
was educated, Islam, was through.
What I do today
is based on a that was taken upon
me when I was younger.
When you sit down and teach the Quran,
it's based on a that I offered the
day I was given the the ijazah of,
of memorization.
I do with because there's because
This
this faith is an oral tradition.
It happens through,
settings
or sittings,
you have with your scholars and your teachers.
And once they're done educating you to a
certain degree, they take upon you as was
taken upon them. There's a covenant that is
taken upon you that this is something that
you you you run with until the end
of your life.
You continue to teach this and and spread
this and offer it to those who want
it until the day you die. And if
you don't take that pledge, then they don't
offer you whatever certification or any backup,
academic or intellectual
or educational backup that you want. It won't
be offered to you because because it's not
going to be handed down to someone who's
not gonna actually take upon themselves the covenant
of of continuing this this legacy and carrying
it throughout their lives.
And is a pledge. So there's ahad from
Allah Subhanahu Wa Ta'ala. Allah Subhanahu Wa Ta'ala
asks you for a covenant and then you
accept through a pledge.
So those who fulfill the covenant that Allah
granted them.
Or asked of them.
They don't break the pledge that they made.
Yes. I will do this. Of course. I
will continue.
When you when you finish the Quran, for
example, before when you've done the Ijazah, the
ahad that is taken upon you, the the
covenant that is taken upon you,
Quran. You never you never refuse someone who's
asking for the Quran, and you always find
something for them. If you can't offer them
yourself, then you make sure that someone's going
to be taking care of them from a
Quranic perspective. And if you say, yes, that's
a that's a pledge. You pledge that, yes,
I will do that. And based on that,
you'll be offered the, the chain of the
chain of of,
transmission back to the prophet
to the Quran.
And that goes for every every discipline of
knowledge.
Every single discipline of knowledge, the same thing
happens. Before you're offered the actual chain of
transmission, before you're offered the certification from the
teacher, they
offer you a covenant. Not because they it's
because what that's what was offered them to
them
because that was offered to the person before
them. It goes back as far as this
knowledge goes back. For as long as as
we've had Islam, this is how our deen
has spread. This is how we've maintained
the authenticity
and the originality of our knowledge.
It's been through oral transmission being handed down
1 generation after the other, from 1 person
to the other, and it goes through
covenants and
pledges. There's a covenant that is asked of
you and a pledge that you make. And
once you make that, you are bound it's
it's binding.
It's binding in the eyes of Allah's binding.
That's what the did. If you think of
if you go and you study the prophet
a little bit, you'll find that there's these
a hadith that repeat, that are recurrent.
Every in almost every, under every, every, chapter,
you'll find that these hadith happen time and
time again,
worded and erases by different suhaba with slightly
different phrasing in each of them,
where they point out that the prophet
There was a bayah.
The bayah where a bayah is
outside of politics for a moment.
Just step out just step away from the
realm of politics for a second because that's
where this word became much more
widespread. It was it's used way more. Let's
just leave that a lot alone for a
moment. Outside of politics, the concept of
is a that is asked of and a
pledge that is offered.
Right? That's how a bayah works. So the
prophet
he
would perform.
And he would buy and the bay I
would all they would always and he pointed
out.
The prophet, the the covenant was that we
would do the the the 5 basic rituals
of Islam.
Pray. We would offer zakah. We do Hajj,
and that we would offer, our advice or
we'd work we would work collectively with all
Muslims. Another, Sahabi, like, would say,
You would you would say the the basics
and add that in
is
the
is
the provision of a of a traveler.
Meaning that you would only take from Duniya
whatever is concerned the provision of a traveler.
We don't take from Duniya anything else. We
leave everything else behind us. We don't we
don't take for ourselves more than what we
need to make it to our destination with.
So you find the prophet would perform these
with the sahaba. Yeah. They would it would
there'll be a pledge to offer a covenant.
I this is what I'm asking of you
in your life. You live like this, and
they would put their hand out and they
would pledge, yes. We'll live like this until
the day we we we meet again.
Until we meet you at the basin. And
that would be the that would be the
pledge. That would be the covenant.
And this is a big deal. This is
how Islam basically
worked. Every
had a pledge with the prophet personally. All
of them did. It's it's it's really difficult
to it's very hard to even,
imagine because imagine how how many times would
you have to do this
Yeah. I need a thousands of times because
all of the sahaba and and it would
happen sometimes in bulk.
It would happen in bulk. They would stand
in line towards the end of his life.
People would come, tribes would come and do
stand in line.
And and he would perform with each and
every one of them.
Like, it would be they would shake on
it.
Right? They would they would shake on it.
Like, that's equivalent to a contract that is
written today.
Back in the day, when the people got
married, they didn't write anything down. It'd just
be 2 2, witnesses and the, the the
the father of the, of the bride and
the and the groom, and they would shake
on it. And that's it. Nothing would be
written. Today, it's all written. Everything is
I mean, there's always a sheikh there who
is the least important person in the room,
by the way, when it comes to you
don't need him. You need every the first
thing people think of, you need to get
a sheikh. You don't need the least important
person in the whole thing to converse the
sheikh. You don't need him at all. His
existence is just, formality, just to write something
down. What you need are 2 witnesses and
the father of the groom and, father of
the bride and the bride to be accepting
and the groom and the. That's what you
need. The sheikh is just there to facilitate
work. It's not it's not it's not important
at all
in this whole I mean, this whole thing.
But that pledging
and the one of the hadith of prophet,
alaihis salam, the hadith of Muhammad where they
were standing in line and he was offering
the bayah to people. A lot of stories,
by the way. This is, like, a topic
that you can I can go on for
a couple of hours talking? There's a lot
of stories here because it happened a lot,
and and it was talked about a lot.
And one of the
young men who was standing had come with
his tribe, and that young man didn't really
he wasn't really a part of anything. He
didn't care. Like, he just he would just
brought his his father brought him, okay, because
he had no choice. He came with his
dad. The night before his father everyone was
sleeping, he was sitting outside the tent just,
you know, playing around,
just wasting time. New place. He sees a
young lady, carrying water, so he,
a thot like, one of those abayats, and
it's a bit long. So he tugs on
it. Like, he makes a little tug, and
she gets and she runs away. That was
the middle of the night. The next morning,
he's standing there. He's, whatever, ready. He puts
his hand out to make the and pulls
his hand back.
You're the one who tugged the lady's thing
yesterday. So
he was shocked because there was some. He
didn't say
I don't I don't offer you a a
covenant.
There's no pleasure to you.
So he got scared.
I'll never do it again.
Then
put your hand over me.
The same thing he did once.
Was there.
Was the great,
he came,
was happy for for him, so
he for for the, for the for the
covenant, for the pledge. He puts his helmet
out to say, now, this time,
his hand
back. And, of course, this this gasp this
this audible gasp amongst the Sahaba.
Like, what are you, insane? What are you
doing?
The prophet, alayhis salam, asked, what's wrong with
you?
I have a condition before I make this
pledge with you. So people are looking at
him like this person and say he wants
to he wants his is gonna be is
gonna off with his head in a moment.
Yeah. What are you doing?
What what's your condition?
That everything I did before is going to
be forgiven.
He didn't have a great history after that
moment with the Muslims.
He tried to get them he tried to
get them all killed in Abyssinia before, and
he was a part of almost every effort
against the Muslims and historically with Badr al
and al Khandak.
And he he he plotted a number of
times. Yeah. Not not a great history. So
he was a bit afraid,
if I come into look. I've I've already
I already have a black,
a dark, horrible history.
I I don't wanna enter this into this.
It's not gonna be forgiven. It's not gonna
be forgiven. I don't waste my time. You
know, I'm already really far down the road
of evil. If there's if it's not gonna
be forgiven altogether, I might as well continue
because there's no point. I need to know
that this is all gonna be wiped out.
Out.
You
don't know that Islam will delete everything before
it.
And the stories go on and on and
on. But that's what it means here. You
have a covenant with Allah
You have a covenant with Allah Subhanahu Wa
Ta'ala. You were asked for that
everything that comes with it and you pledged.
You offered a pledge. Maybe you don't know
that, but that's what you've done.
Maybe rethink it. If you're not like, I
that's not what I was input. That's fine.
Go back and review and review or reassess
maybe if this is what you want to
do or not, but this is what you've
done. You were asked for a covenant and
you offered your pledge. And this is what
you're going to live by until the day
you meet Allah and die. And if you're
not willing to do that, then maybe go
back and figure something out for yourself because
this is a serious matter. You're gonna be
asked about the pledge, going to be asked
about the covenant of Allah Subhanahu Wa Ta'ala,
and it's going to be assessed through the
book. Let's see what you did with your
covenants. And you're gonna read.
And if your if your if your book
is not proving your covenant, you're gonna start
squirming in your seat.
You know, you sit, you start reading, and
and we're like, this doesn't sound like someone
who had a covenant.
This book is not very reflective of someone
who had any pledge of any sort. You'll
start to feel a little bit uncomfortable as
you read,
And you'll start maybe fast forwarding through the
pages looking, do I have something here? Like,
this whole month, is there something here that
proved that I what about this year, 2020?
Where is the something. Just something to prove
that I had a that I that I
recognized, that I had a that I offered
my my myself, that I offered a pledge
to Allah
So that's the first one. We'll go
on.
Yes. So you know one of those who
connect and those who connect
which
Allah commanded for it to be connected.
So this ayah makes this phrase as generic
as possible. It's not just
it's not just connecting the ties of kinship
with your relatives. It's any other form of
relationship that you were commanded
to,
to connect. Whatever it was. The relationship you
have with your parents, the relationship you have
with Muslims, with your neighbors, with your anything.
Anything that Allah commanded you to connect. Whatever
relationships Allah commanded you connect that you connected
them.
So it doesn't it it generalizes. There's the
the the the concept
of strengthening
relationships that Allah Subhanahu Wa Ta'ala has commanded
us to strengthen to strengthen. And there are
many of them. In our lives, there are
a lot of these type types of relationships.
It starts with your parents, moves on to
your,
to your siblings, to your children, to your
spouse, to your extended family, to your neighbors,
to the Muslim.
It it just keeps on kinda trickling out
of there as as much,
as many people you have in your life
and as much influence that you have in
your life. To those who connect that which
Allah asked them to connect.
Make sure that they they take care of
the relationship that Allah has commanded them to
care
of. And they have reverence of their lord.
They have reverence. Reverence is a beautiful word.
I love the this word. It's a really
nice word, and you find it throughout the
Quran many, many times. And it's a mix
of three things.
It has within it the concept of,
fear of just punishment.
Added to that,
or tawbim, the magnification or exaltation of Allah
respect.
You have to have You have to see
Allah in the eye and through the lens
that is appropriate. You have to see Allah
as the exalted as a degree of magnification
and respect and love.
And
it's the mix of these three things, it's
called. That's what reverence
turns into. You have to have enough
fear of just punishment,
and you have to have respect for Allah's
and you have to have love. He put
them all together
those revere their lord.
And they are, fearful
of
is the worst or the worst of, the
worst of punishment or the worst of
of judgment.
And they are afraid
of of having bad
of being held accountable in a way that
they that they weren't hoping for.
So you can see that these characteristics
are a bit of a mix as all
of the verses that are similar to them
in the Quran are.
So if you go to any verse in
the Quran that that count characteristics
If you go to any verse in the
Quran where you find characteristics being pointed out
in the about people, you'll find them always
to be a mix
of
ethical, moral behaviors,
and spiritual ones. You'll find there'd be a
mix mix of both always. You never find
it, differentiated,
or or, compartmentalized. It's always just mixing them
together because because they're all reflective of that
pledge or they're reflective of that covenant that
was made with Allah Subhanahu Wa Ta'ala.
Distinguishing these types of behaviors means that we're
basically
we don't see it to be a part
of the same,
of the same set of of of behaviors
or ethics. We see that there is we
if we differentiate or compartmentalize that, that's what
what that means is that we see these
things to be separate.
That your spirituality
and your, and your behaviors are not the
same thing and when they are when they're
when they are. When you believe that
means that you will be someone who respects
their covenants.
You are someone
who strengthens relationships with people that you have
to do that and and you have reverence
and you have fear. All this has happens
together. It doesn't happen in sequence,
not what what what one group happened.
The problem that we have today is that
Islam has been reduced to rituals. It's been
reduced as a it's been reduced. It's no
longer it's no longer a a holistic way
of living. It's just Islam. It's not just
the rituals. You just pray and and then
everything else doesn't matter. Everything else, that's a
whole different story. It's like it's not connected
to the deen. It's like your relationships with
people around you is not connected to the
fact that you believe in Allah
when it is. It's a reflection
just as much as prayer is. When you
pray your 5 prayers, that's reflection of iman.
The relationship you have with people, that's reflection
of iman too. They're equal. They're the same.
That there's no reason to say this is
more than that. No. They're the same. They're
exactly the same. And if you decide to
compartmentalize, that means there's a problem with the
way you've understood the altogether.
We move on.
And those who persevered,
in pursuit of something.
Wants, if you want.
It can also mean something else, but for
here, this is the for the context, that's
what it means.
In pursuit of something. In
in
desire of achieving or getting something.
They're in the in the pursuit.
Those who persevere in pursuit of the face
of their lord. And this is a figure
of speech, meaning that they are doing it
with the with with the,
sincere intention or sincere desire of pleasing Allah
Mean, the reason that they actually persevered in
this life, the the reason they put up
with all these difficulties was out of
desire of of of pleasing their lord, of
seeing his his beautiful face
So perseverance
for the sake of Allah. So it's not
enough to persevere. You have to persevere for
the right reason.
Because this is this is how these verses
work. They don't,
they don't differentiate.
They don't say, well, perseverance in no. It's
perseverance for the right reason. You have to
have the right intention. It has to be
for the sake of your lord and for
for
Allah.
And establish their prayer.
And they spent from that which Allah gave
them. They do that secretively, privately amongst between
themselves.
And openly, publicly in front of people.
Is when you protect yourself from something with
something else.
And she protects herself from punishment when the
and the ayat of
and So
a dar is for you to protect yourself
by doing something,
by actually doing something pro actively.
They protect themselves via
a good deed, you know, a
a bad one.
So when a bad when badness or evil
comes to you,
you push back and you protect yourself by
doing something good.
This is
see. So perseverance for the sake of Allah,
and then you establish your prayer.
You pay your zakah,
and then whenever you are faced with evil,
you push back with something good. It's all
over the place. These they're talking about behaviors
almost in every
there's no sequence for them. If you seek
if if you sequence them
then we would be led to believe that
there's a priority for them.
We'd let we would be led to believe
that there's a certain degree of prioritization happening
when there isn't when there isn't. They're all
just 1 they're they're a bundle. They're a
bundle. They're not, here's number 1, 2, get
1, 2, 3, and then 4. No. No.
No. That doesn't
exist. If he if he started talking somehow
and started with rituals first and then ethics
next and then no. No. If he did
that, then we say, okay, then we start
with these, try to get through them, and
then go no. No. They're all they're a
big bundle. You do them all. You drop
1, there's a problem. You drop any of
them, there's an issue.
That's why they're they're put this way. It's
not difficult. Yeah. I need, to to sequence
them. It's not hard at all. If you
take these, these points and then you clump
up the rituals and you put the ethics
and you put the it's not that hard
to do these things. And if if if
if if if Allah subhanahu wa ta'ala wanted
to, but he didn't. He bundled them for
a reason.
Like you say, yeah. He says other way
other parts of the
mean pushback on on evil that comes your
way.
With that which is the best in this
world. This is an Islamic, epic. It's a
characteristics of a Muslim. It's a characteristic of
a Muslim.
When someone mistreats you, what is the answer?
You seek revenge or you push back with?
It's hard to do.
It is very difficult to do. It's one
of the topics that
requires and and generates a lot of conversation
in Tedesquia groups.
It takes months to get people to to
see this. And even after you spend months
teaching them this, they'll still come back a
month later or 2 and say, I I
don't agree. They don't like it. It takes
a lot of, because how how how do
I respond to someone who is giving me
evil with good? That's almost like I'm I'm
encouraging their behavior. Right? That's what it is
me. So it's hard. It takes time. The
ego finds it really difficult when someone dishes
out evil to you and then you respond
to something good.
The reason that you do so is because
whatever you do in this world reflects you.
If you are a mirror to the person
in front of you, that means you don't
really have any essence. You don't have a
pledge. You don't have a covenant. You don't
really represent anything. If I'm just mirroring what
you do, you're nice to me, I'm nice
to you. You're bad to me, well, I'm
bad to you.
That means that there's no essence to me.
I just walk around mirroring people's behavior. That
means there's no real essence to me. And
that's a problem. That's a big problem if
that's how you live your life. If you're
reactive and you just do whatever is the
person in front of you, that then that
doesn't there's no what what what what are
you? How do I know who you are
if you're just reflecting, if you're just always
doing? The there's a known
where Sayidina Isa alaihi salam was walking
and someone from a forest started calling him
names.
Calling him a bastard, basically.
From afar, calling him all these names. So
he would turn to him as he's walking
and he would he would
say so that whenever the apostle is standing
there saying
so spirit of god is as is as
if you didn't did you not hear what
he he wasn't,
yeah, he wasn't I think you misheard. Like,
he wasn't saying those things to you.
Like, he wasn't saying something nice. He was
saying oh, maybe you didn't hear him.
Everyone produces that which would they have on
the inside.
That's what he has on the inside. He
produced that, and this is what I have
on my inside. So that's what I'll produce.
So everyone reflects or produces what they have.
If he has evil and and hatred and
that's what they'll project. That's not what I
have on on my inside. I have something
different. So when you
because it's about you, it's not about them.
It's not about what they are doing. It's
about what who you are.
They push back evil with goodness. That's how
the prophet, alayhi, salatu wa sama, lived his
life. You see
They mistreat him and he and he
The more they harm him, the more patient
he is, alayhi salatu wa sallam. It's in
the book of, of illyahu. It's in the
Torah to describe him, alayhi salatu wa sallam,
that the the prophet of the end of
time, the more
rude you are and disrespectful to him, the
more patient and kind he is to you
He refuses
he refuses to give anyone the remote control.
They can press a button and and and
and,
produce a response.
No one gets to do that to you.
You should never give that control to anyone
where they can produce a response out of
you. Your responses
represent you. They don't represent no one gets
to change that. If you allow someone to
actually change your ethics or change your behavior,
that means they're not really constant and they're
not yours, and you don't have full control,
and that's scary.
And they push back
with goodness against evil.
Those are the those are the ones who
are going to have the ultimate dwelling.
It's a linguistic complex that is too complicated
for me to explain why it sounds the
way it is. But it's talking about they
will they're the ones who at the end
going to get the goodness at the end.
At the end, they'll have the place that
they want to be. And if that's and
that's explained in the verse right after, so
read that inshallah.
So he said those are the ones who
will have the ruqba, the ending, the displacement
at the end, which will be jannah to
Adnan, the Gardens of Eden.
Enter it. All those who had any degree
of piety amongst their parents,
their spouses, and their children.
Meaning once this once you
have all this and you enter,
you will be able not only to enter
yourself, but if you have family members who
have some degree of piety, have some degree
of salah, they will come with you.
You will grant access to those who maybe
didn't have all of these, but had enough
of them to be seen as salih, as,
you know, functional.
Salah has his functionality in in Allah's
eyes based on his commands. If you have
some degree of functionality, then you'll you'll follow.
That's the barakah of having someone in your
in Yani, within your family who is who
has a high degree of piety.
That's the benefit of having
people of of of God around you or
or or scholars of, of of true
forgive me.
You can let somebody forget that I had
a
I actually sent this right into the form
of my
Yes, sir.
And that's the benefit. It's because if they
enter,
they will have followed them, all of those
who had any degree of piety from their
parents and their spouses and their children.
And that's why you want to
you want to strengthen those relationships. You never
know which person in your family is going
to be granted that open access into Jannah.
And because of them that you got to
follow into a place that maybe your your
deeds did not qualify to for you to
go. So you strengthen all the relationships because
you never know which person. Sometimes we think,
Fulan, because, of course, you know, he wears
the the hats and has the long beard.
There must be the person that you don't
know. You don't know who Allah loves more.
You don't know who Allah sees as more
as more pious. We have no idea. It's
the person you actually, it's the person you
expect the least. It's always the person that
you never expect. It's always the one that
you didn't think was gonna amount to anything
that yomulkayama has a maqam and Allah subhanahu
wa ta'ala that we can only dream of.
And you didn't probably spend enough time, connecting
those relationships.
Now it's gone. Now you you you don't
qualify. You you he's not gonna see you
as as one of the the people in
his life that mattered
to follow him or to follow her.
Don't enter the gardens of Eden. Them and
all those who are pious amongst their
amongst their parents, their spouse, and and and
and their children.
And then and then and the angels
will be entering upon them from every door,
Meaning, they will be surrounded with angels who
are there at their service,
who are there to greet them, and and
there to educate them and give them the
tour and show them around and make sure
that they know and they feel comfortable where
they are.
The
malaikum entering for every door saying every time
they come in
peace upon you.
Due to your perseverance.
In fact, that you had enough grit to
get you here.
Peace upon you due to your perseverance.
This is the best ending.
The same word that he just used a
moment ago.
The ending. The place the placement at the
end. That's what it kinda means.
So this is the best placement at the
end.
So those are the ones with the verse
before the 2 2 verses before are the
one who are going to get the placement
at the end. What is the placement at
the end
The Gardens of Eden.
We followed by the people who had some
degree of piety in their family. The enter
upon them from every door. They offer them
salaams, and they tell them this is the
best placement at the end. There's no there's
no better ending placement for you.
What are these
ethics or characteristics that we've recently?
So number 1,
those who fulfill their covenants and and don't
break their pledges. That's number 1.
Those who connect their relationship that Allah connected
them commanded them to do so. All the
different types of relationships, they they connect all
the relationships that Allah commanded them to do.
Those who fear their lord have reverence. Those
who fear
difficult judgment, so they watch out for their
behaviors. These are all
these are all impactful
beliefs.
These are all things will have effect. If
you fear
if you fear bad judgment, then you ask
more questions before you do stuff because you're
worried about how you're gonna be judged about
this. Right?
And those who persevere for the sake of
their lord, that's why they do it,
they establish their prayers.
They give from everything that they have. Every
everything Allah gives them, they they they they
give themselves. They they spend. They do navaqa.
They push back against evil with goodness.
These are the seven characteristics or eight characteristics
that these these verses talk about.
Those people
have the ending placement of of the gardens
of Eden.
If you remove one of them, what happens?
I don't know.
So that's the
answer. Okay? That's the answer that I have
and every other
reasonable
scholar or Muslim
speaker will have. Is that what if I
remove?
I don't I do everything else, not that
one. I don't know. But if I do
everything, just not.
I don't know. I don't know. He didn't
sequence them. He didn't put any conditions to
any of them. I don't know. He bundled
them all together and gave them to us.
So I don't know. That's why he bundled
them, subhanahu wa ta'ala. So that there's no
way for anyone to say, oh, no. If
you do this one, not that one, you
make it. You do this one, but not
that one, you don't make it. No one
knows.
It's just either you do them or you
don't. You don't do them. Then
you meet your lord and it's figured out
then.
You find out whether you qualify with the
with with one of these missing.
Missing missing
or missing
or missing
or missing. I don't know. But this is
what he's talked about
as the characteristics of how you believe that
this is the yeah. That's how we're gonna
prove it. It's through these characteristics that you'll
prove it. Recite one more verse and show
that talks about the opposite, and then we'll
let you go.
And those who
break
the covenant of their lord after
they offered the pledge.
On the other hand, those who broke the
covenant after they offered their pledge,
so young is to sorry.
Those who who who who break the
pledge.
And those who sever that which Allah
commanded
them to connect.
So the same wording that we had at
the at the at the verses at the
at the beginning, keeping it generic.
Those who severed the relationships that Allah
commanded them to connect.
And
they spread corruption upon earth.
Basically bundling the rest of them
bundling the opposite of the rest of them
by using the the term corruption.
Because corruption can occur personally on a, you
know, personal level. It it could be something
that affects the community. Most of the time,
whatever corruption
occurs on the inside ends up affecting everything
on the outside. It's just a matter of
time, and it's not always direct, sometimes indirectly.
So those who break the pledges and break
the covenants that they gave the pledge for,
Those who sever the relationships they were told
to connect. And those who spread corruption.
Those are the ones who are deserving of
Allah's
eternal damnation.
And they have the worst outcome.
Their final placement is the worst final placement.
And he doesn't
go into any detail. He just leaves it
at that. The worst the worst ending, the
worst placement.
So this is what he's explaining to us,
are the ones who know what was
descended upon you to be
equal to those
who
are blind to that, who are blind to
it. Are they the same? The answer is
it's a rhetorical question. The answer is no.
Exclusively, the people of reason will will reflect
upon this and understand this.
Who are these people of reason? These are
the people who
who fulfill the the covenants of Allah after
they offer the pledge.
The ones who connect the relationships that Allah
commanded them to do so.
Those who revere their lord,
those who are afraid of difficult
judgment on the day of judgment, those who
persevere for this sake of meeting their lord
in a good position,
those who establish their prayer, those who give
their zakah and pay from what Allah gives
them, those who push back against evil with
goodness, those are the ones.
Those are the ones who will be able
to differentiate.
Those are the people of al Haqq. Those
are the people of righteousness.
Righteousness is is a law, but it also
has people who stand for it. And these
are the people who stand for it.
If you believe in the importance of the
law of of that Allah subhanahu wa'ala explaining
in Surat, if you stand by the truth,
you stand by righteousness, that has to be
reflected
within your behaviors and here are the behaviors
that he's pointing out. And those who break
the covenants and those who sever their relationship,
those who spread
corruption are gonna find themselves in a different
place.
And it's as simple as that.
Islam has never been complicated. It's as simple
as what he just explained in these verses.
You believe in Haqq? Yes. I do. Okay.
Here you go.
Make sure that these these are a part
of your life. Because if they're not, that
means you're
your belief, there's something missing.
It's not it's not profound. It's not real.
There's nothing that's not there.
continue with tomorrow, tomorrow morning.
continue with tomorrow, tomorrow morning.