Ahmad Saleem – In-depth Tafseer of Surah Kahf – Understanding Quranic Lessons #07
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AI: Transcript ©
As Salaamu Alaykum wa Rahmatullahi wa Barakatuhu, Bismillah
wa Alhamdulillah, wa Salatu wa Salaam wa
Rahmatullahi wa Barakatuhu, Bismillah wa Alhamdulillah, wa Salatu
wa Salaam wa Rahmatullah.
Last time we stopped at ayah number 26
of Surah Al-Kahf and we said that
there were a few points that were missing
or remaining that we would mention inshaAllah so
we'll begin from here.
A'udhu Billahi Minash Shaitanir Rajeem Bismillahir Rahmanir
Raheem Qul Allah…
Did we stop here?
Did we stop at this?
We stopped at 26.
You finished 25.
Okay.
Okay yeah.
Bismillah wa alhamdulillah wa salatu wa salamu ala
Rasulillahi wa barakatuhu.
So we stopped last time at ayah number
26 where Allah Subh'anaHu Wa Ta-A
'la says, Qulillahu a'lam.
Say that Allah Subh'anaHu Wa Ta-A
'la, He knows the best, He knows best.
Bimaa labithu.
How long they stayed, ayid Ashabul Kahf, how
long they stayed in the cave.
Lahu ghaybu al-samawati wal-ard.
For Allah Subh'anaHu Wa Ta-A'la,
He has the knowledge of what?
The unseen of that which exists in the
earth, heavens and the earth.
Absir bihi wa asmi'a.
Most translations will say how perfectly He sees
and how perfectly He hears.
There are two ways to translate this ayah.
One of them is the common translation that
is found which is, Absir bihi, that how
acute and how perfect is Allah's sight and
how perfect and absolutely acute is Allah Subh
'anaHu Wa Ta-A'la's hearing.
That's one way.
The second meaning is, Absir bihi, the word
bihi, the dameer of ha, the pronoun of
ha, it refers to the deen of Allah
Subh'anaHu Wa Ta-A'la.
So the meaning is, Absir bi deenillahi.
I attain and gain foresight through the deen
of Allah Subh'anaHu Wa Ta-A'la.
Absir bihi, with what?
Use your sight with what?
Figure out and get things and clarity in
your life and gain foresight with the deen
of Allah Subh'anaHu Wa Ta-A'la.
Absir bi deenillahi.
So the ha is replacing the word deen
of Allah Subh'anaHu Wa Ta-A'la.
And use the deen of Allah Subh'anaHu
Wa Ta-A'la to be able to
understand and hear that deen of Allah Subh
'anaHu Wa Ta-A'la.
So two meanings.
Absir bihi, how perfect is Allah Subh'anaHu
Wa Ta-A'la with his knowledge and
sight.
And the second meaning is, use the deen
of Allah Subh'anaHu Wa Ta-A'la.
Wala yushrikoo fee hukmihi ahada.
And if we think that anybody else has
any say, if anyone else has any share
or they are able to influence the commands
of Allah, the affairs of Allah.
Hukmihi, his commands, nobody has any share in
that.
He decrees alone, free of any other influences
on him.
Over here, we end this whole story of
Ashab ul-Kahf.
Now, there is an important lesson for all
of us over here.
Which is, that the ulema, they say that,
how do we know, this entire story is
what proves us that Allah is capable of
bringing us back to life.
Great, so the entire purpose of the story
is Allah is capable of bringing us back
to life, as he did with Ashab ul
-Kahf.
And he showed it to us 300 years
there on this earth, sleeping, and then brings
them back.
They go back to sleep.
So, with that, the ulema, they said, there
are three things that we need to take
away.
Number one, is Allah Subh'anaHu Wa Ta
-A'la is capable of all mumkinat.
Allah is capable of all possibilities.
If it is possible once, it's possible again.
If your existence was possible once, your existence
is possible again.
As a matter of fact, it is a
much bigger task to create something the first
time, not the second time.
So, if you came into existence, and you
came into existence, and I came into existence,
and we all came into existence once.
And it's a mumkin, because you're a mumkin,
you're a possibility.
You came into existence, then why is it
so difficult for this mumkin to happen again?
Right, so number one, Allah is capable of
all mumkinat.
Number two, is that Allah Subh'anaHu Wa
Ta-A'la is fully aware of all
the little and grand details of all the
possibilities.
So, he has absolute ilm of all of
this.
And third, is that if Allah Subh'anaHu
Wa Ta-A'la is able to do
something for a moment, We say, in kullu
maa kaana mumkinan husooluhu fee ba'dil awqaat.
If something is possible for a second, then
it is possible for eternity.
If Allah Subh'anaHu Wa Ta-A'la
is capable to put us to sleep, and
take our ruhs away.
We all believe that, right?
When you go to sleep, our ruhs are
taken away.
If that possibility exists for a second, or
for a few hours, then it can exist
for, even after a longer period of time.
And the removal of the ruh, and bringing
back of the ruh, is absolutely possible.
That's the summary of aqeedah-wise, what we
need to learn from this story.
Then, Allah Subh'anaHu Wa Ta-A'la,
then the entire conversation shifts.
The story ends, now Prophet Sallallahu Alaihi Wasallam
is being spoken to directly, by Allah Subh
'anaHu Wa Ta-A'la.
And Allah Subh'anaHu Wa Ta-A'la
says to Prophet Sallallahu Alaihi Wasallam, Wasbir nafsaka.
Hold yourself patiently.
Wasbir.
Hold yourself patiently.
Stick patiently.
With who?
With those.
They call on Allah Subh'anaHu Wa Ta
-A'la in the evening, and at the
night, in the mornings and the evening, in
the daytime, dawn time, and at the time
of sunset.
All they want is the pleasure of Allah
Subh'anaHu Wa Ta-A'la.
I'll first do the translation, and then we'll
go and unpack it.
Then Allah Subh'anaHu Wa Ta-A'la
says, And don't overlook them for once.
Don't overlook them.
Don't neglect them.
These people who are so connected to Allah
Subh'anaHu Wa Ta-A'la, don't neglect
them.
Why?
O Prophet of Allah, don't ever neglect them
in the process of seeking dunya, or in
the quest of seeking the beauty of this
dunya.
And do not follow the one whom we
have made his heart heedless from the remembrance
of Allah Subh'anaHu Wa Ta-A'la.
And what happens when you are heedless of
Allah?
When you follow your desires.
An affair of such person is of extreme
total loss.
Now there's a lot here to unpack.
Number one, wasbir.
The word sabr, the Arabs they used to
say that, That an animal was patient, i
.e. it ate less food, and provided more
than what it was given in terms of
output of effort.
That's called sabrat al-dabbah.
The animal sat, and it was able to
provide all the service that you needed from
the cattle, without being able to provide the
ample sustenance that it needed.
And from there comes habs al-nafs.
Wasbir nafsaka is to hold our nafs, to
have control of our nafs.
So first thing we know is, sohbah as
-saliha, pious company, is an affair that requires
patience.
It's not an affair that, you know, oh
yeah, it's okay, we're going to be in
the company of pious people, it's going to
be so nice.
It's going to be a chill session.
It's not a chill session.
When you're in the company of scholars, when
you're in the company of murabbin, and when
there are multiple of them, it is an
affair of patience.
Why is it patience?
Because now you have to be measured.
You have to be controlled.
You have to hold yourself in a certain
manner.
You have to speak in a certain tone.
You have to behave in a certain manner.
I remember once we had a friend of
ours, he's a really good brother, but like
he's super jolly and always cracking jokes.
And oftentimes, like, you know, even in certain
places where there's a certain decorum to be
kept, it's very difficult for him to keep
like that.
So I remember we were having lunch with,
we had an al-Maghrib class or something,
and then afterwards, two or three speakers, and
this was in the UK.
So we were there, and this one person,
he just carried on making jokes and stuff.
So one of the scholars that were there
was myself, three or four other people, and
we coincidentally were teaching different classes on the
same campus.
There was an al-Maghrib class, there was
a class that I was doing, there was
a class somebody else was doing, and so
we all went for lunch together or dinner
together.
So this person, he was like, I think
we were 40 or 50, maybe 40, 50,
and then he was in the end.
So one of the scholars, Shaykh Akram Nadawi,
he's like a very famous, well-known scholar
in Oxford University, and a'alim by all
regards in the world today, of the Western
world.
Shaykh Akram was with us.
So he saw that person, like, you know,
he was constantly like, you know, so Shaykh
is like, come.
He's like, no, no, Shaykh, I'm perfectly fine,
no, no.
Come, come.
No, no, I'm perfectly fine.
Come, come.
And he made him sit between himself and
Shaykh Omar Suleiman.
And then I was on the other side
and there was two other scholars.
And this person, his demeanor changed.
He was like, have some food.
Like, completely.
A few minutes later, he's like, Shaykh, it's
way too much pressure to sit between the
two of you.
I need to go.
So he got up and he left.
But that's, that wasbir nafsaka, that you know
that when you're going to be in a
company of people who carry themselves in a
certain manner, in a decorum, you have to
present yourself and you have to, it requires
that patience.
And from here comes musaba.
It is not easy for us to come
to these sessions.
But we come here because we get company
from one another.
Everybody is here for one purpose, to be
able to understand the kalam of Allah Subhanahu
wa ta'ala better.
But then, right when you're about to do
that, the biggest thing that shaytan attacks you
with, is it will give you a thousand
things that will remind you, you need to
do right now.
This is the attack of shaytan.
You have to fight.
No, no, no, we're going there for the
class.
We're going there for this.
Right?
So, wasbir nafsaka.
Now, who's being commanded?
Prophet Sallallahu Alaihi Wasallam.
Who is the best example of piety for
us in the world?
Prophet Sallallahu Alaihi Wasallam.
Right?
So, he shouldn't have any difficulty in these
gatherings.
Right?
Second, who is the value-add in this
majlis?
Whenever we go to a sohbah, when we
go to these places, we all benefit from
one another.
Rasulullah is the value-add.
But he is being commanded, rather than the
rest of them being commanded, vis-a-vis
through him, that even him who is at
the pinnacle of piety and perfection of ubudiyah,
even he is being commanded to go and
sit with those people who remind, who are
constantly in the dhikr of Allah Subh'anaHu
Wa Ta-A'la, day in and day
out.
So, then what about you and me?
And we definitely are not the value-add
in those gatherings.
Right?
We actually take away value from those gatherings.
Second, who are these people?
There is a backdrop to that.
When Fath Makkah happened, Akhnas and few of
the other Quraysh Makkah, Muallafatul Qulub, these were
the people who came to Prophet Sallallahu Alaihi
Wasallam, and was like, I want to accept
Islam.
Okay, take 100 camels.
Okay, I'm a Muslim.
Next person, take 50 goats.
Oh, I'm a Muslim.
These were Muallafatul Qulub.
They accepted Islam because there was like a
floodgate that opened.
They had no choice but to become Muslim.
So, Prophet Sallallahu Alaihi Wasallam was like giving
them a lot of, it's called Muallafatul Qulub,
to soften their hearts for Islam.
Right?
To soften their hearts for Islam.
So, there's a lot of very interesting stories
that happened in Fath Makkah.
If you read that chapter with Rasulullah and
the people who accepted Islam outwardly, but they
still hadn't really accepted Islam.
Okay?
So, one of the stories is, Akhnas and
a few other people, they came to Prophet
Sallallahu Alaihi Wasallam and they said, look, if
you place us in the Sadr al-Masjid,
Sadr is the chest, i.e. put us
in the front of the gathering.
Let us sit and let us be like
with you.
Give us this position.
We are the Quraishis.
We are the leaders of Qateef and Taqeef.
We are the leaders.
So, give us that high status in Makkah.
And then it says, لو أبعت هؤلاء People
like who?
Abu Huraira radiallahu anhu, Salman al-Farisi, Juraij,
all of these Sahabis who were not very
rich, but they were on the Nafqa, i
.e. Rasulullah was taking care of their sustenance.
He would provide food for them, he would
provide, but they were there as tulab al-'ilm.
They did not have a lot of money.
So, they said to Rasulullah Sallallahu Alaihi Wasallam,
Ya Rasulullah, take these people, the poor people
that you have, that are always close to
you, put them, أبعت عنهم Get them away
from us.
لجالسناك We will sit with you.
فإن ريح جبابهم تؤذين They wear these jubbas
on top of their clothes, and, I mean,
they're not well kept, and there's some smell
that we're not accustomed to.
So, the smell that comes from their clothes,
تؤذين It causes us pain, and we don't
like that.
So, what happens?
When this ayah was revealed, they were speaking
to Rasulullah like that, and this ayah was
revealed.
This is one of the points that I
mentioned at the beginning of Tafseer of Surah
Kahf, that there are one or two verses
that were revealed in Madinah, i.e. the
time after Hijrah.
This is one of those verses where there
is an ikhtilaf, because we know for sure
that this incident of that conversation took place
after Fatah Makkah.
So, this ayah is alluded to that, and
every Mufassir have said this ayah is alluding
to that fact.
So, this is one of those ayahs that
was revealed in Madinah, although it was part
of Surah Kahf, but this particular incident was
revealed there.
So, what happens?
Rasulullah ﷺ, when this ayah was revealed, he
got up immediately, and he said, قام رسول
الله لما نزلت When this ayah was revealed,
قام رسول الله ﷺ He got up right
away, left all of these rich people.
يلتمسهم He was looking for all of these
people that Allah talked about.
يدعون ربهم بالغدات والعشي All of the Ashab
As-Suffah.
He was looking for them, found them.
حتى أصابهم في مؤخرة المسجد He found them
in Haram, all the way at the back.
Because a lot of the Qurayshi people, the
new people that accepted, they would just push
them back.
You're just poor people, just get back.
Don't get close to us.
Just go back.
Just go back.
And Rasulullah ﷺ went and sat with them.
And he said the following.
He said, الحمد لله الذي لم يمتني Praise
be to Allah that Allah did not take
my life, did not take my soul.
حتى أمرني My soul has not been taken
until the command has come to me.
أن أصبر نفسي مع رجال من أمتي معكم
الحياة والممات I've been commanded to be patiently
sit with you and with you is my
life and with you is my death.
So that's the context of why this surah
was revealed.
Now, where do we find these people?
These are usually the people that you'll find,
the regulars of masajids.
We all know one or two of those
individuals that you always see them.
You always see they're the first ones to
open the masjid.
They're the first ones sitting there.
They're the first ones, last ones to lock
the masjid.
Nobody knows them.
They're not on the board of a masjid.
They're not on any significant positions.
They're just one of those no-name people
that quietly come, open the door, go in
the masjid, quietly go, close the masjid and
leave.
Those are the people that we need to
seek out and they're suhbah.
Even though they don't have significance, even if
they don't have significance in the world.
يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَةٍ They seek
nothing but the pleasure of Allah.
They seek with their attachment with the salah,
no positions in a board, no positions in
the masjid, no positions in the society, no
ranks amongst the people.
These are the silent goers of the masjid
that exist in every masjid and that have
no...
They just come, pray and leave.
Those are the people we need to seek.
Allah ﷻ says after that, and the word
يُرِيدُونَ, it's a really interesting word.
We'll maybe elaborate a little bit on that.
The word يُرِيدُونَ or the word يُرِيدُونَ The
root word is what?
Who knows the root word?
What are the three letters?
ر و د مُرَاوَدَ رَاوَدَ مُرَاوَدَ رَاوَوَدَل
And based on the conjugation, the و can
turn into ي and stuff, or الف.
And from رَاوَوَدَل comes the word إِرَادَ إِرَادَ
is something, or you know, إِرَادَ is basically
when you desire something, or you want to
head in a certain direction.
But in Arabic language, إِرَادَ is مَبْنِي, it
is built on a few things.
It says إِرَادَ is مُرَكَّبَ It is مُرَكَّب,
i.e. there are three elements in إِرَادَ.
Number one, شَهْوَ There is a burning desire
inside.
Number one, that شَهْوَ is coupled with حَاجَة
شَهْوَ, burning desire, coupled with حاجة, which is
what?
Need.
Number three, أَمَل and the hope and the
desire to reach it.
Okay?
So, burning desire, need, and أَمَل, hope to
reach it.
Those three things combined creates the word إِرَادَ
in the Arabic language.
So, these people يُرِيدُونَ وَجْهَهُ That means what?
They are engulfed in the first element, their
entire existence is for Allah SWT.
Number two, they understand and they understand their
need for Allah SWT.
And number three, they have hope that Allah
will take good care of them when they
return back to Him.
That entire thing is encapsulated in the word
إِرَادَ.
وَلَا تَعْدُو عَيْنَكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا
Do not look away from them, do not
neglect them, in hopes of seeking and desiring
the luxuries of the world.
Would Prophet ﷺ ever desire luxuries of the
world?
Then why I mentioned this ayah?
Prophet ﷺ, for us, beautiful, vis-à-vis
through Prophet ﷺ and saying, why do we
not want to sit with these type of
people?
What is the first obstacle that comes in
this way?
Pleasure of dunya, desires of dunya.
Those people have a lower rank, lower status,
lower, like you know, they don't have a
status in the society.
So sometimes you're like, yeah, it's okay.
It's, let's keep it aside, right?
How do we know that?
And then, by the way, these people have
tons of barakah.
They bring so much barakah to our masjid.
They bring so much barakah to our gatherings.
They bring so, they don't have, they have
no significance, but they come with lots of
barakah, right?
And, subhanAllah, I know of a shaykh who
used to run a masjid and he said,
you know, during COVID, some of the board
members came to him and said to him
and said, shaykh, you know what, let's do
a taraweeh of the rich people.
You know, our top donors?
Let's do a taraweeh for them.
Because, you know, we can only have 20
people in the masjid, so the big donors,
you know, they have the haq.
They have given 100,000, 150,000, so
let's do a taraweeh just for them.
So the shaykh is like, I don't think
that's right.
We should open it up for every Muslim.
But, at the end of the day, he
was, you know, not convinced, but forced.
And he did the taraweeh for the 20
top donors of the masjid.
And, obviously, they were expecting the masjid that,
you know, mashaAllah, we invited the 20 people,
they're the only 20 people selected for taraweeh
and stuff like that.
And they said that was the lowest fundraiser
that they have ever had in 20 years
of the masjid history.
Where the taraweeh were all those people, the
top donors that have always donated, none of
them donated that night when they brought them
for taraweeh.
Why?
Because the barakah was lifted.
So the shaykh is like, you know what?
We still have one night of taraweeh left.
He's like, all of you guys are not
coming.
And he said, he did an open ilan,
and he said, anybody, the first 20 people
to sign up.
And he said, subhanAllah, we got the regular
musalli crowd.
And that night, from the regular musalli crowd,
we collected more than we collected from the
top 20 donors.
So it's not about pleasing and pandering to
the top donors.
It's about the barakah that a person is
not capable of bringing any donations, but he
brings to your doorsteps, he brings to your
gatherings, he brings to your homes, that barakah.
So that's why we sometimes neglect such individuals.
We don't give them special parking spots.
Right?
But then you know if there is any
dignitary ever attending a masjid, what happens?
Oh, wow, this spot is reserved for this
person.
Oh, they're going to come.
But the regular musalli, who has that right?
Who cares about him?
He's just the regular guy.
So why do we do that?
That we sometimes look at the zinat of
hayat al-dunya, the trinklets of the dunya,
and then we overlook these people.
...
...
And do not follow the one whose heart
has been ...
has been made heedless.
The word ghafalah basically means ghafalah is the
qillah, or depletion of two elements.
Number one, tahful, cautiousness.
You don't want to protect yourself.
You're not cautious about protecting yourself.
And number two is yaqadah.
The person does not have a conscious mind,
aware mind about Allah Subhanahu wa ta'ala.
In Arabic language generally, you will find that
the words that begin with ghain, okay, generally,
the words that begin with ghain, they have
a meaning of what?
Covering.
Okay, give me a word in Arabic with
ghain.
Ghabara, ghubar, something that covers dust.
Ghar, that is covered.
Ghayb, that is covered.
Ghamarat, planning under the darkness of the night.
Ghati, to cover.
So, you'll see that the ghain has this
overarching meaning all the time.
So, gharak, to drown and the water covers
you.
Right?
So, ghafala is that state that we have
become heedless of Allah Subhanahu wa ta'ala.
Now, how do we know that we have
absence of, we have ghafla in us?
That's a more important discussion.
And some of the scholars, they said, number
one, if you find absence of zikr in
your life, which means what?
You're sitting in a doctor's waiting lounge.
Right?
Do you occupy that time consciously or unconsciously
with taking out a tasbih or doing zikr
or you read the reader's digest that's sitting
on every doctor's, I don't know why they
sit in every doctor's office, but reader's digest.
Right?
What do we do?
Or do we take out our phone?
Do we get occupied with that?
When we have moments of solace, when we
have moments of no work, when, you know,
your flight gets cancelled and now you're sitting
in the airport for another two hours.
What percentage of that time do we spend
in productive zikr related activities and what percentage
of time do we occupy by sometimes downloading
a movie and watching it?
Right?
Like, oh, I'm not going to get it
on the plane, right?
Unless you fly Delta.
Then you will get wifi for free.
Absence of zikr, Abdullah Dada says, oh, free
wifi in the plane.
Wow.
Absence of zikr in your life.
Okay?
Why?
Man akthara bi zikri shay'in ihtamna bihi
They say, if you have abundance of zikr
of something you really take care of it.
For example, what is the price of gold
today?
Who knows?
What's the price of gold today?
Anyone?
48 48 When was in summer?
Like, this summer?
Okay.
June, July.
What's the price today?
Eh, huh?
Did you just check?
Your wife checked for you?
How?
Bro, that's like some serious connection with the
wife.
Yeah.
She checked this morning?
Yeah.
This has been an ongoing conversation, we can
tell.
So, if you ask what is the price
of a gold with a gold trader, does
he know?
A gold trader always knows.
He's like constantly checking.
Constantly.
Why?
Because he is muhtam.
He is concerned about gold trade.
So, he always remembers.
So, man akthara bi zikri shay'in.
If you constantly remember something, you'd start taking
care of it.
If you constantly say, Allahu akbar, Allahu akbar,
Allahu akbar, la ilaha illallah, la ilaha illallah,
there's no way that you will not start
taking care of Allah.
He will become important for your life.
Then, the second part is when a person
is told that this is haram.
Or this is halal.
How does your heart respond to it?
When somebody says this is not allowed.
And that not allowed was not known to
you till today.
And you have created perceived beliefs about it
being allowed.
How does that simple not allowed, how does
that settle with you?
And I'll give you an example of that.
Right?
And this is something that happened in one
of my trips.
A sister came to me and she said,
I want to go to work, but my
husband says I can't.
Do I have to listen to him?
I said, in sharia, you have to.
I'm not going to sugar coat it.
No fiqh, no madhab, nobody's going to say
it.
Now obviously, there are adab in which the
husband has to treat the wife.
That's a discussion I need to have with
the husband.
But the first principles of that is that
she's like, no, but this is my life.
And I said, but Rasulullah ﷺ told you
that if a woman has five traits, she
will enter Jannah in whichever gate of Jannah
she wants.
Do you want to go to Jannah?
She's like, yeah.
I said, one of those conditions is, من
طاعت بحالها Pray five times a day.
So I said, now I can't sugar coat
this to you.
Now, do you have examples of guys who
take over advantages?
100%.
And that's a discussion we need to have.
But we can't change our deen for the
pleasure of one or the displeasure of others.
And sometimes guys come to me and say,
Shaykh, can you do a khutbah and say
that it's absolutely haram for a woman to
work.
No, I can't do a khutbah on that.
There were women that worked at the time
of Rasulullah ﷺ.
They worked, they were actually in battlefields.
They took care, the woman that took care
of Sa'd ibn Abi Waqas when he died.
She was taking care of him.
She was there on the battlefield.
Obviously with the permission of her husband, but
she was there.
She worked.
So I can't say a blanket statement just
to please a guy that this is haram.
So the ghafla part of it is going
back.
When I hear something which is halal and
haram and I have a perceived belief, how
does my heart react to that Allah's command?
Do I say, yes ...
or do I like, I need to figure
out if there's another opinion on this.
How do I react?
Third is when sins are committed, when we
commit a sin, do I feel remorse?
Do I feel nadam, nadama in my heart?
If any of these three exist, that Imam
Ghazali used to say, that fa'alam, that
you have a disease of ghafla in your
heart.
If any of these three exist in a
person's heart, then know that there is some
element of disease of ghafla.
May Allah cure our hearts from ghafla.
Imam Junaid ...
Imam Junaid, he used to say, yes, question,
go ahead.
Sure.
Point number one, absence of dhikr in your
life, absence of dhikr of Allah in your
life.
Point number two, when a halal and haram
command that is new to me and that
contradicts my perceived beliefs, how do I react?
And number three, when a sin is committed,
do I feel remorse or not?
If any of these three traits exist in
my heart, then may Allah cure all of
our hearts from these diseases.
If we have these, then we have a
moment to reflect with our heart with Allah
Subhanahu wa ta'ala.
Last part, Imam Junaid used to say, ...
...
...
Imam Junaid was who?
He was one of the ...
He is actually all of the movements today
of the madaris of Sufiyah, all of the
Sufi madrasas, like every single one of them,
whether it is Naqshbandi, whether it is all
of the Sufi madrasas, they all trace their
roots back to who?
Imam Junaid.
He was the early first three generations.
Imam Junaid used to say that I, after
studying the nufoos of people and Muslims, ta'maltu,
I pondered and I looked at what is
the greatest sin.
I looked at somebody committing zina, I looked
at somebody lying, I looked at somebody doing
gheeba, I looked at all of these sins.
So he said, ta'maltu fee dhunubi ahlil islam,
I pondered and I said, what, on all
the sins of the people who are Muslims,
falam ara, I did not find a sin,
min dhambin a'dham, from a sin that is
greater than the sin of ghafla, than the
sin of heedlessness.
And this is who, this is Imam Junaid
and like the, you know, first three generations,
like imagine us today, like where is our
ghafla, we're like, we're like not even, like
today if you would look at us, we're
like, yeah these are mushriks.
I'm serious, like you would look at us,
you're like, you know, these are not even
Muslims.
Like if this is, he's saying that in
the first three generations that, subhanAllah there are
too many ghafil people today.
Where are we on that?
Right?
Plain.
May Allah give us hidayah.
Okay?
So, wa la tuti'man aghfalna qalbahu an zikrina,
for those, you know, that are here for,
you know, or if you, just a reminder,
remember we said if we come across a
concept, the purpose of this tafsir is not
to jump ayat.
If there's a concept of ghafla, then I
will try at least my best to be
able to encapsulate a high level understanding so
you walk away with a concept.
Wa la tuti'man aghfalna qalbahu, do not follow
the one whose heart has been made heedless
an zikrina from the remembrance of Allah Subh
'anaHu Wa Ta-A'la.
Wattaba'a hawa, what is the consequence when
your heart is heedless from the dhikr of
Allah Subh'anaHu Wa Ta-A'la?
You automatically follow what?
Hawa, you automatically follow your desires.
And I'll give you a realistic example of
this.
We were traveling, our family, and when you
go from, and again, it doesn't matter what
religion for now, if you are grounded to
some form of religion, okay?
Or some form of an ifa, some form
of a religious narrative.
That narrative has an effect on your human
psyche and the way you behave and the
type of ads you put on the highway.
So when we drive to Canada, we can
actually see the deterioration of religion as we
keep driving up, the ads keep changing.
So like, through Tennessee and through Kentucky, it's
like Jesus is coming, you know, lust will
kill you, there is no pride in pride.
You know, messaging that are like, good messaging
that we will, Jesus is coming, yes, yes,
inshaAllah He's coming, right?
Just not for you guys, for us, inshaAllah,
right?
So all of these messaging, you see that
all on the board, right?
Do you remember that one?
Even the Democrats?
What was?
Yeah, it said even the Democrats will accept
Jesus.
But you see the messaging, but as soon
as we enter the northern states, the extreme
democratic liberal states, as soon as we go
to like, remember that coffee shop?
We are in Michigan, we entered a coffee
shop, profanity, like, yeah, just like naked pictures
of these women and like, it's like LGBTQ
flags, LGBTQ flags, because they will censor this
again.
Like, LGBTQ flags, right?
All of this, and then when you come
down to like, south, and you come to
the coffee shops, I still remember, remember that
small coffee shop we went to where there
was a Christian coffee shop?
And then this woman was there, and some
guy, a random guy, he came in, he
was swearing.
And she, you know, this lady is like,
excuse me, sir, my mama taught me that
you can't swear.
And I was just like, what just happened,
like this, she's like, I won't serve you
coffee if you're swearing in my coffee shop.
So we see this ghafla, right?
So what happens when our hearts are heedless
from the remembrance of God?
We follow our desires.
And those effects of those desires become visible
on the society you live in.
And the fear of such person is a
total loss, total state of loss.
What time is it, I don't even remember,
847, we can do the next ayah.
Any questions about this ayah?
Clear?
Alright.
Yeah?
Question?
Okay.
O Prophet of Allah, waqul, O Prophet of
Allah, saying, alhaqqu min rabbikum.
You want to know what the truth is?
The truth comes from Allah Subhanahu wa ta
'ala.
Faman sha'a fal yu'min.
If you want, then believe.
Faman sha'a fal yakfur.
And whosoever wishes, he can deny.
Now this is not a choice.
Nobody can come on the Day of Judgment
and say, look Allah, you said in the
Qur'an, believe or don't believe, so I
chose the second part.
This is in, they call it, you know,
this is rebuking.
Faman sha'a fal yu'min.
If you want to believe, go ahead, but
if you want to take the other path,
you will bear the consequence.
It's not like an optional choice to a
person to do that.
Some people may believe that.
No, it's actually in a rebuke manner that
Allah is rebuking the people who don't believe.
Saying, if you wish, you don't want to
believe, no problem.
You can do kufr if you want, but
there will be a consequence.
Faman sha'a fal yu'min wa man sha
'a fal yakfur.
Inna a'tadna, indeed, we have created li'l
zalimeen, the ones who do kufr, Allah Subhanahu
wa Ta'ala calls them zalimeen, transgressors.
Allah has created, a'tadna li'l zalimeena, naaran
ahata bihim surati quha.
This ayah, faman sha'a fal yu'min wa
man sha'a fal yakfur, there is a
context to that.
The Quraysh of Mecca, they came to Rasulullah
ﷺ and they demanded.
What were the three demands?
Okay, they made three demands, the kuffar of
Mecca or the Quraysh of Mecca, right.
You brought a new deen, O Prophet, Ya
Muhammad, jibta bi deenin, atayta bi deenin, bi
nahjin jadeedin, you brought a new way of
life, we've never heard about this.
So, if you want money, we will give
you all of our money, leave this affair.
Let go of la ilaha illa Allah Muhammadur
Rasulullah.
If you want leadership, right, la sayyidinak, we
will make you our leader, no problem.
And if you want women, each one of
the tribes will give you the most beautiful
women they have, wa zawwajinak, and we will
marry her after you.
So, Abu Talib, he went and he presented
these three demands.
This is right towards the end, where the
battle, and they ended up going to Shi
'ab Abu Talib.
At that point, the Quraysh, they had had
it with Rasulullah ﷺ.
So they sent Abu Talib, they said, look,
we have made the decision, there's going to
be harm coming to your nephew, so go
with these three offers and figure this out.
What was the answer he said, Rasulullah ﷺ?
If you take the sun, and if you
were to place the sun on my one
hand, and the moon on my other, I
would not let go of this way.
When we see Rasulullah ﷺ with all of
that struggle, and all that difficulty to spread
that deen, how easily do we, for momentary,
for little bit of benefit of dunya, are
willing to sacrifice, for example, sometimes the Jum
'ahs of our children, saying let them go
to the school, it's okay, they can pray
Zuhur Salah.
So many of Muslims, they go to public
schools, and the public schools don't have facilities
for Jum'ah.
They don't have arrangements for Jum'ah.
And those kids end up doing what, especially
when the time changes, they end up not
praying Jum'ah, because dunya is more important.
That same parent will cancel their office meeting,
so they can take their child to extra
special coding classes, or robotics classes, or this
class, or that class, but they will not
put their foot down to talk to the
principal to facilitate a Jum'ah for them.
They will not take time, the mothers that
sometimes are at home, not time to go
and volunteer in the school, to be present
in the school so Jum'ahs can take
place.
And sometimes it takes one person, one of
the convert brothers, convert.
He came to me, he said, my son,
I have to arrange Salah for them, one
of the coming school, and I said, let's
start a thread with the principal.
He sent an email to the principal, I
wrote down all the reasons why constitutionally you
have to provide this, it's one of the
rights that we have, freedom of religion, you
gotta provide this.
The teacher got scared, and then I cc'd
care, and this parent is like, ya, my
son, he has to, it's like, how many
of these, like your son type, are there
in the school?
And this school has so many Muslims, many
of them come to that Masjid-e-Farz.
None of the parents care about Jum'ah,
none of them, this is grade 8 by
the way, not high school, my bad, grade
8.
They're all baligh kids.
So this, now kid has special exemption because
his father fought for it.
Rest of the Muslim kids, their kids are
missing school, and missing all of the Jum
'ahs and stuff like that.
And what do we do?
Here is Rasulullah saying, I'm not gonna let
go of my deen, put sun and moon,
and Jum'ah is the first thing we
let go.
It's okay, he's still 13, it's okay, he
can miss a couple of Jum'ahs, no
problem.
InshaAllah Allah will forgive him.
So Prophet ﷺ, at this ayah that came,
fa man sha'a fal yu'min, this is
the context of the ayah.
Whosoever wishes, as soon as Rasulullah ﷺ said
this, the ayah was like, Allah said, whosoever
wishes, fal yu'min, let him believe, fa man
sha'a fal yakfur, and if you choose
then you can have kufr, you can choose
to deny.
Inna a'tadnaa lil-dhalimeena naaran ahata bihim suradiquhaa.
We have definitely created for the people who
are dhalimeen, surdaaq.
The word suradiquhaa is a really interesting word.
Firstly, it's not an Arabic word.
It's a word from Persian.
And the word surdaaq was a Persian word
that got mu'arrab, i.e. it became
Arabized.
There are many words like that that were
originally foreign and then Arabs started using it
and it became mu'arrab.
For example, radio, radio, it's like a radio.
Now it's like a radio.
It's actually a mu'arrab word.
They have rules of dhamma, fatha, mu'arrab,
and all of that.
So anyhow, suradiq is something really interesting.
So if you've ever seen those tents, I'm
not sure, I don't know what they call
them, shami'anas or something, I think, in
Urdu.
But they're basically like flat grounds and they
will put up these shadi tents where they'll
put these poles and they will wrap around.
And to make sure that there are no
wind and stuff like that, sometimes they prefer
this, i.e. they will create banks, i
.e. they'll get sand or the soil and
they will raise it a little bit.
So it's a little bit of a raised
earth and then the pole is put into
it.
So that the person outside, there's like half
of the tent is the ground and the
other half is the pole and then it
wraps around.
That tent is called surdaaq.
That called surdaaq.
Now, this imagery that Allah is drawing, as
one of the mufassir says, is, this is
a fire pit.
So this is, may Allah protect us, man.
So it's, Allah has, it's like, inna a'tadna,
we have prepared for the, it's like a
mockery here.
We have prepared for those who choose to
do kufr, those transgressors, naaran, a fire.
Ahata bihim suraadiquha.
This fire, the wrap around, i.e. they're
going to be in sort of a small
hole that is dug and then around it
is going to be a four fenced and
they will be in that fence of fire.
Ahata bihim suraadiquha.
Wa in yastaghithu, istighatha is to ask for
water.
If they're going to ask for water, Allah
is like, yughathu, they will be given water.
Istighatha is secret.
So Allah is like, wa in yastaghithu yughathu,
they will be given water.
But what is the water?
Bima'in.
They will be given water, bima'in, water,
kalmuhli, water that is molten metal.
This water, the heat of that water is
going to be at the level of molten
metal.
Yashwi al wujuh, it will barbeque their faces.
As they're forced to drink that water, they
will bring that water close to themselves and
their faces would burn.
And yashwi al wujuh, the word yashwi is
to barbeque something, shawaya.
i.e. this heat is going to be
so much that instantaneously it would burn their
faces.
May Allah protect us from this.
And then Allah is like, b'isash sharaabu,
how wretched and horrible is this drink of
theirs.
Wasa'at murtafaqa.
Murtafaq is again, again, Allah is mocking them.
Murtafaq is basically a place of sitting where
you have the majlis al arabi, the people
have that majlis on the ground and you
sit with like a side step and you're
sitting like this and you're resting.
So Allah is like, wasa'at murtafaqa.
How horrible the drink that you're given, wasa
'at murtafaqa and what a wretched place for
you to have your hospitality.
Allah protect us from that man.
We'll stop over here inshaAllah and we'll start
from this ayah again next week.
If anybody has any questions, or any comments,
concerns.
Allahumma ajidna minal naar, Allahumma ajidna minal naar,
Allahumma ajidna minal naar, Allahumma ajidna
minal naar, Allahumma ajidna minal naar, Allahumma ajidna
minal naar.