Ahmad Saleem – In-depth Tafseer of Surah Kahf – Understanding Quranic Lessons #9
AI: Summary ©
The transcript discusses various parables and examples of parables, including one about a cushion being used to hit a person and a person being a poor person. The transcript uses an analogy of two individuals being inheritors and creating a symbol of pain and justice. The transcript also touches on the concept of "harvest" and its various uses, including for clothing or personal purposes. The speakers emphasize the importance of harvesting plants for a better harvest and discuss the concept of "slow" in Islam.
AI: Summary ©
Bismillah ar-Rahman ar-Raheem Bismillah ar-Rahman
ar-Raheem Bismillah wa alhamdulillah wa salatu wa
salamu ala Rasulillahi wa ba'ad.
Rabbi sharafi sari wa yasirni amri wa ahlul
uqdatan min al-lisani wa ahlul qawli rabbana
zidna ilman ya kareem InshaAllah today we're going
to start from Surah Al-Kahf, verse number
32 of Surah Al-Kahf.
A'udhu Billahi Minash Shaitanir Rajeem Bismillah ar
-Rahman ar-Raheem wa dhrib lahum mathala ar
-rajulayni ja'alna li ahadihima jannatayni min a
'nabin wa hafafnahuma binakhlin wa ja'alna baynahuma
zara'a kilta al-jannatayni atat ukulaha wa
lam tazlim minhushay'a wa fajjarna khilalahuma nahara
wa kana lahu thamarun faqala lisahibihi wa huwa
yuhawiruhu ana aksaru minka malan
wa a'azzu nafara wa dakhla jannatahu wa
huwa zalimun linafsih qala maa adhunnu an
tabeeda hadihi abada wa maa adhunnu
assa'ata qa'imatan wa la inroodittu ila
rabbihi la ajidanna khayran
minha munkalaba qala lahu sahibuhu wa huwa
yuhawiruhu akafarta billadhi khalaqa min
turabin thumma min nutufa
thumma sawaaka rajula lakinna huwa allahu rabbi wa
laa ushriku bi rabbihi ahada wa lau laa
idh dakhalta jannataka qulta maa shaa laa
quwata illa billah in tarani ana aqalla
minka malan wa walada fa a'sa rabbi
an yu'tiyani khayran min jannatik wa yursil
alayhaa husbanan min assamaa fa tusbiha sa'eedan
zalaqaa aw yusbiha maa'uhaa ghawraan fa lanta
istatee'a lahuu talabaa wa uhitaa bithamarihi fa
asbaha yuqallibu kaffayhi ala maa anfaqa feehaa wa
hiya khawiyatun ala urushihaa wa yaqulu ya laytani
lam ushrik wa yaqulu ya laytani lam ushrik
bi rabbihi ahada So
in this passage we start with a parable
and last time we had spoken in detail
about what is a parable, what are parables
in the Qur'an.
We talked about the fact that we have
43 different parables in the Qur'an and
we talked about various different elements related to
parables inshaAllah and we said why were these
parables revealed?
Allah Subhanahu Wa Ta'ala says wa tilkal
amthalo na dhribuhaa linnas that these parables we
strike, i.e. we give examples with these
parables, linnas for people, wa maa yaaqiluhaa illal
alim Who are able to understand the meanings
of these parables?
People who have knowledge, i.e. the true
meaning of it, the true understanding of the
parables of the Qur'an, it's confined to
you seeking knowledge and when you have that,
you have the understanding of the parable, you're
able to relate that parable to the waqi,
you're able to relate that parable to the
reality of your life, i.e. you're able
to put it down and say this is
what the parable means, this is how I
learn from this, this is how it impacts
me.
So, this is a new parable that Allah
is starting over here and He says wa
dhribilahum, now the word dharb in general is
that when you strike something hard, something hard
that strikes something that is soft, that is
called dharaba, so if I take a cushion
and I hit you with the cushion, like
a really soft feather pillow and I hit
you with that pillow, it is not called
dharb, dharb in the Arabic language is when
you strike something that was hard, that was
something rugged and the thing that was being
hit, that thing was softer than the thing
that you're using to hit something.
Now when Allah strikes the example, why is
Allah subhanahu wa ta'ala using wa dhribilahum,
why use the word wa dhribilahum, i.e.
strike for them this example, what is Allah
subhanahu wa ta'ala trying to do, why
strike an example, what does a striking do,
like if you're sitting and if someone is
like in a slumber position and somebody comes
and takes like a stick and they tap
you, what happens, you're awakened, right?
So this example Allah is saying that the
example that you're going to read wa dhribilahum
this example is going to be so powerful
in its nature that it will awaken you
from your ghaflah, from your state of heedlessness
that we talked about earlier, do not follow
that person whom we have i.e. made
their heart heedless from our memory, our remembrance,
so this is going to strike that, the
second thing we said last time is the
resemblance of this is very much similar to,
how is it related to the previous verses
that we read, Allah subhanahu wa ta'ala
starts off that, Allah tells Prophet ﷺ be
patiently sit down with the people, who are
these people, they were generally the poor people,
they were people that were from Habasha, they
were people from Ethiopia and that part of
the land and they did not have a
lot of money to keep themselves clean, so
the Quraysh did not want to sit, so
this example, the parable is of a rich
person with a lot of money and affluence
and certain type of a behavioral disposition and
a poor person but he has deen, so
in the previous example we heard about that,
Prophet ﷺ was told but in this parable
Allah is saying okay let's see how this
displays and plays out in real life, what
do you see in reality, what happens, strike
for them, the example of two Rajulain, why
not mention the name of the people, why
not, if you know the name of the
person, it is very important, exactly, this is,
when you take away the name, then the
parable becomes eternal, i.e. it applies to
this time and times to come and times
to come and the times of the past,
it is irrelevant, time is not relevant to
space and time, it is an example that
is applicable in every time and age, the
second, when we take away the name, then
the parable becomes universal kind of like the
cause, so what happens, for example, we all
know that symbol, there was one black person,
he kept saying I can't breathe, I can't
breathe, but what happened, it was no longer
about that individual, the movement took on and
he became the symbol of something, the resistance
now became no longer attached to we want
to get right and justice for him, but
the call of justice became greater, what is
happening to people in Gaza, it is no
longer that one girl that was killed, it
is no longer, imagine that father, that grandfather
that was holding her granddaughter and she said,
he became a symbol, yes, it was that,
it was that one girl, but now he
symbolises the pain, so he has transcended, no
longer the grandfather of this little granddaughter, but
now he is the symbol of pain, right,
and then pictures were made of him, right,
we saw this right now with the person
who died, he became the symbol of resistance,
right, people are making murals of him, there
is a mural on like some bridge in
Atlanta, somebody drew that, what is happening, he
is becoming a symbol, whether it is Palestinian
resistance or injustices against minorities, all of that,
he has become a symbol of that, so
when the names are removed, then that example
becomes universal, okay, and that is what is
happening over here, example of the two examples,
example of two individuals, now in the Tafseer
books we say, we know that these individuals
were, they were inheritors, they inherited from their
father a lot of wealth, both of them
were brothers, and they inherited wealth from their
father, one of them focused on Duniya, they
were both given the equal amount of wealth,
one of them he spent his entire life
focused on developing wealth, and the other one
was focused on developing his Akhira, and he
kept to his means whatever he needed, okay,
so this example is of two individuals, with
similar education, similar means, similar starting points, one
focused on Duniya, the other focused on Akhira,
Allah is like ...
we allowed the person who prospers, the person
who prospers, we allowed the person who prospers
from these two, we allowed him to have
two Jannahs, first lesson for us, if you
have prosperity, if Allah has allowed you to
have some element of prosperity, it has nothing
to do with your degree, it has nothing
to do with your skills, it has nothing
to do with any of that, Allah has
allowed that Barakah to touch you, because there
are people who are more knowledgeable than you,
who have more degrees than you that make
less, and there are people who have no,
I know of an individual, right, very close
to us, an individual, high school dropout, right,
yet he owns so many businesses that you
get, like every time we meet, like oh
wow, you have this business too, yeah, like
two coffee shops here, and then one here,
and then like five, six gas stations here,
like it's just he keeps growing, and like
he's just a high school dropout, right, Ja
'alna, the point we need to understand wherever
you are in your financial status, that is
the Qibmatul Ata, that is the greatest level
of giving that Allah has given, Ibn Ata
As-Sikandari, you know he used to say,
you know he had this book called Hikam,
the wisdoms of Ibn Ata As-Sikandariya, right,
it's beautiful because he brings these wisdoms that
are the Khulasa, the juice of his understanding
of the deen, so he said that a
person's peak of understanding of his Rabb, your
ability to understand Allah Subh'anaHu Wa Ta
-A'la, your peak of that is to
understand that when Allah prevents you from something,
that is the pinnacle of His endowment on
you, i.e. Al-Man'u Qimmatul Ata,
when He prevented something from you, that is
the height of endowment from Allah Subh'anaHu
Wa Ta-A'la to you, because you
don't know what you were going to do
with that money, I'll give you an example
of that, I was living, you know, in
one of, you know we had, like we
were living in a building complex, and we
used to have a small Taraweeh Musalla, we
would only, we had a small Musalla in
the basement of that building, and then we
used to do Taraweeh over there, so one
of the individuals happens to be, Masha'Allah,
beautiful Qari of the Quran, may Allah, you
know, protect our hearts, so this person, he
goes, and he goes to this world competition,
or whatever, and he ended up going to
Mecca, and then he represented Canada, and then
he came back with, I think like back
in the day, he came back with like
$10,000 or $15,000, something like crazy
amount, for us, like as a high school
student, like wow man, that's a lot of
money, for Quran, so he came back with
all of that money, and he got accepted
to a very good university, he went, one
year later, I ran into him somewhere, and
he had completely forgotten the Quran, he had
completely left the Quran, and he was no
longer practicing, he left everything, and many, many
years later, I ran into his father in
a Masjid, I was giving a Khutbah, and
the father came up to me, I did
not recognize the father of that person, he
came up to me, and he said, do
you remember me, I said, I don't remember
you, he said, I am son, father I
said, oh, how are you doing uncle, Alhamdulillah,
and he said, do you remember in 2003,
when my son went to this, this, I
said, I definitely remember, he said, every day,
I sit down, and I hope that Allah
had never taken him to Mecca, and never
given him that gift of being the best
reciter, and that $15,000, because that destroyed
my child, so Ibn Ata' Al-Sikandari, he
says, Al-Man'u, when Allah prevents something
from you, and you desperately seek it, Qimmatul
Ata', it is the greatest level of endowment,
maybe someday we'll do a class on Ibn
Ata' Al-Sikandari's Hikam, because those Hikam, anybody's
done those Hikam?
Anyone?
Wow, I think they're available, they're translated, but
again, our Shaykh, whenever he would start the
class, he would start with one Hikam, like
Shaykh Abdulillah would open the book, and before
we start Fiqh, before we start anything, we
would take one Hikam, and we would read
the explanation of that wisdom, and then he
would explain that wisdom to us, and then
we would start, it's also like a heart
softener to that.
So, anyhow, so over here, this word is
very important, Ja'alna li ahadihima, we created,
we permitted for one of them, Jannatayni, two
gardens, the word Jannah comes from the root
word Jannah, Jeem, Noon, Noon, Jannah, which means
what?
To cover, right?
Falamma Jannah alayhi al-layli, when the darkness
of the night started covering, i.e. when
the darkness of the night started coming, you
know, in the Qur'an Allah says, Jineen,
right?
What is a Jineen?
A baby in the belly of the mother,
it's called Jineen, right?
Majnoon, who's a Majnoon?
No, not like that, his Aqal is covered,
right, Jannah, he has Aqal, he has a
brain, but it's fogged up, it's covered, it
doesn't work, it doesn't function, right?
So, Jannatayn is a garden that has boundaries
and it's a garden that is covered with
boundaries of trees and whatever is inside, laa
yoo ra, you're not able to see what
is in the middle of the garden because
of the heavy tree line that is outside,
that type of a garden is called Jannah,
so Allah had allowed that person to have
Jannatayn, two gardens, one of the gardens was
Min A'nab, okay?
So Jannatayn Min A'nab, so both of
them, sorry, both of them were from grapes,
Jannatayn Min A'nab, Wa Hafafnahuma, both of
these vineyards, they were surrounded by Binakhlin, they
were surrounded by palm trees, i.e. date
palm trees, Wa Ja'alna Bainahuma Zara'a,
right?
What is Zara'a?
Zara'a is anything that is other than
Inab and Nakhl, i.e. any form of
vegetation, generally in Egypt, okay, they have this,
if you've been to Sa'eed and if
you've been to these areas, you'll find that
the Muzareh, or even in parts of Punjab
in Pakistan, they have a Fasal, they'll have
the main crop, whether it is clements, whether
it is oranges, whatever the main crop that
the farmer is focused on and he's farming,
but then they also have a little garden
of theirs for their own use.
So in that, right, and in Egyptian slang
they call it Juna'ina, they call it
Juna'ina, i.e. we have the big
garden but we have a Juna'ina, we
have like the small garden of ours that
just provides basic necessities that we need for
our daily use, okay?
So Allah is like, we gave them two
massive Inab gardens and they were surrounded by
date palms, and between these two Allah Subh
'anaHu Wa Ta-A'la had allowed this
land to facilitate so he had his little
own private backyard vegetable garden, wherever he was
going for his personal use, okay?
So, both of these gardens, they
gave the harvest and there was no transgression
done by this, there was no transgression done
by these gardens, okay?
This is where the Ulema, they've actually talked
about this beautiful thing, the imagery that is
being drawn over here is that this earth
of ours is the most faithful, this earth
of ours is most faithful to effort, whatever
effort you give to the earth, you're going
to get the same type of harvest, okay?
If you take care of the plant, if
you take care of the bedding, if you
take care of the soil, if you take
care of making sure that it has enough
nutrition, if you aerate it, the more you
take care, the better the harvest is going
to be.
The more you give to this earth, the
more it gives back.
And then, many times this earth is filled
with barakah, right?
Where you will give 10, it will give
you back 700.
You take one seed and you take care
of that seed and it turns into a
tree and that tree will provide a lot
more than what you did, what you gave
him.
So what Allah is saying over here is,
both of these gardens, whatever effort he put
in in his dunya, and this is how
dunya is, whatever effort you put towards your
dunya, however much you put towards your dunya,
that is how much you're going to gain,
right?
Today I was speaking to somebody and they
were like, oh, you know what, yeah, I've
been meaning to bring my kids to your
class, but you know, it's just, you know,
I've been so busy with this and that
and dunya and this and that and stuff,
right?
And I wanted to tell that person, I'm
like, did you ever miss your payments for
your rent?
Did you ever miss those?
Because no, whatever effort you put, wherever you
want to put that effort, you will reap
that benefit, right?
If you want to see your children succeed,
you have to take out time to be
able to bring them to places where they
can learn.
You can't expect the imams or anybody to
fix them when everything has gone haywire and
you've lost everything and you come back with,
oh, you know, Shaykh, how do I solve
this now?
Well, where were you?
Literally, where were you?
When all the signs were visible to you,
where were you, right?
So this earth is very beautiful and Allah
is giving you this Qanoon about the earth,
but Allah is subtly hinting, it's also the
Qanoon in which Allah operates this earth.
You give, the amount of effort you give
in, you're always going to reap the benefit.
If the Nahr is small in its size,
it's called Nahr, okay, right?
But if the Nahr is wide and a
lot of water flows in it, right, like
the Chattahoochee River, that would be not Nahr,
it would be Nahr, Nahr, it would be
Nahr, Nahrah, with a Fatha on it, because
it's big and it's got a lot of
water that flows through it, okay?
And if it's small, it's Nahrun, with a
sukoon on it, you don't create a vowel
on that, okay?
Wafajjarna khilalahuma Nahara, I forgot the other ayah
in the Qur'an, it's about Jannah.
No, no, no, no, it's about Jannah where
Allah uses the word Nahara, it'll come to
me.
Allahumma salli ala Muhammad ya rabba.
Then Allah Subh'anaHu Wa Ta-A'la
says, Wakana lahu thamarun, okay, this word, Allah
is saying, and for this person, there was
a reward, thamar.
The word thamar has been recited three ways
in the mainstream riwayahs of recitations.
Thamarun, thumrun, and thumurun, okay?
Thamarun, thumrun, and thumurun, okay?
And the meaning of thamar is basically what
you get from the ta'am, the food
after you have harvested something, that's thamar.
But if you have the word thumur, the
word thumur basically means al maal ul katheer,
lots of money, mukhtalif min naqda, and all
the different types of ways that you can
have asset building, all of that Allah had
provided him.
Wakana lahu thumrun, that he had all the
variety of assets that you can think of,
land, real estate, money, like today what do
we have, stocks, this, that, like all different
things of wealth building that you can think,
he had all of that.
Wakana lahu thumrun, or thamarun, faqala li sahibihi
wahuwa yuhawiruhu, so his sahib, his friend, comes
and he says to his friend, wahuwa yuhawiruhu,
and his friend was trying to have a
conversation with him, okay?
The word khiwar, the word
khiwar in the Arabic language, what is a
hawr?
The word hawr is when in the back,
back in the day when you used to
have wells, and for example if you had
a bucket, a pail, and then it was
attached to a rope, and it had a
pulley, and that pulley would pivot on a
piece of wood that you would put, so
you would put a wood, before the pulleys,
the wood was the pulley, so you would
put the wood, and the wood was soft,
you would put some animal fat on it,
and then the rope would be tied two
or three times, and you would let the
rope down, and when you would pull the
wood itself, which is called the hawr, it
would spin.
And khiwar is a state when two human
beings, they are talking to one another, and
this wood goes this way, and then it
goes the other way, right?
It goes like one direction, and then they
let it go, it goes the other way.
So khiwar is when one person speaks, and
when you're done speaking, then the other person
speaks.
When people saw this type of conversation, they
said, oh, this is very similar to hawr,
i.e. they're alternating the talking points, and
that alternation led to khiwar, i.e. discussion
being called khiwar in the Arabic language, okay?
So ...
this person was having a khiwar with him
...
I mean, come on, what was the discussion?
You can understand why would he have to
say such a statement, right?
When do you have to say, I'm better
than you?
When the other person is trying to give
you some advice, and you don't want to
listen to that advice.
Ya akhi, don't do this, ya akhi, wallahi,
remember Allah SWT, look, Allah has given you
all of this, why are you doing ...
come on, you're talking to me about Allah
SWT?
I am better than you, ...
I have more money than you, ...
and I've got ...
Allah is got more manpower than you.
You think you are the favoured one of
Allah SWT?
Ya, he believed in Allah SWT.
This is the example of a Muslim involved,
and that's why many of the mufassirun, as
you mentioned this, they say this is the
example of a believer who is entrenched in
dunya, and a believer that focuses on akhirah.
This is the example of an average American
Muslim.
This is so powerful, how it's going to
impact, because oftentimes the rat race that we're
involved in, right, one thing after the other,
like today I was reading one of the
articles and it said an average person living
in America is more wealthy than any king
that has ever lived 100 years ago.
Most kings 100 years ago had maybe 7
or 8 changes of clothes.
My grandfather, I remember, used to have one
jacket for winter, and I remember vividly remembering
him having that one leather jacket that he
took care of, you know, the last, he
had one jacket and he had like a
couple of sweaters that he had, winter, right,
and that's it.
Now, mashallah, we don't have space, like in
our house, we don't have space, like, you
know, every house, we don't have space to
put jackets, like, this one's for like when
it's 17 to 21, and this one's like
when it's 21 to, and this one's like
for this, and this one's like for the,
now this one's like, this has special function,
because we have separated those functionalities, but that
has allowed us to become so distracted with
dunya, that we have forgotten akhira, we have
forgotten akhira, right, we have forgotten the value
of the ni'mah of the hot water for
making wudu in fajr, right, imagine when sometimes,
you know, something happens and you don't have
gas for a couple of days because there
was a gas leak in your house, you
don't have cold water, everyone's, you're moving to,
you're going to, like, I know somebody, something
happened to them, and they actually, for the
two days, they're like, oh, we don't have
gas, we're going to go to our friend's
house.
We can't even withstand living in a place
where we don't have hot water, because we're,
we just don't have that.
So this example is primarily about a Muslim
who believes in akhira, but akhira is not
his priority, and that's why this is very
powerful.
So Allah Subhanahu Wa Ta'ala says, وَكَانَ
لَهُ سَبَرٌ وَهُوَ يُحَاوِرُوا أَنَا أَكْثَرُوا مِن كَمَالًا
وَأَعَزُوا نَفَرًا Don't talk to me about connection
with Allah, I'm better than you, I have
two houses and a car and this and
that, and my kids are going to this
college, how come you're better than me?
If you're the favoured one from Allah Subhanahu
Wa Ta'ala, right?
May Allah protect us.
One of the salaf he used to say,
the source of all sins, okay?
رأس النبأ لكل معاصي رضا النفس بما هو
عليه The source of all evils is when
you become satisfied with your connection with Allah
Subhanahu Wa Ta'ala.
You're like, oh I'm a good Muslim, I
can't improve anymore, mashaAllah, I have already reached,
I am already connected.
And when you become so comfortable, right, that
it almost becomes impossible for you to grow,
okay?
Last night, we had a guest over, and
he happened to be an imam too, and
we were reading a book.
And I came across this very interesting statement,
Uyayna, he said that if Aisha, this is
around 300 Hijri, he says if Aisha radiAllahu
anha was alive today, and he would see
the Egyptian women and what they are doing
in the streets, she would consider all of
them non-Muslims.
This is like at 300 Hijri, right?
Like the standards were that we don't look
up to one generation, we look up to
sahaba, we look up to the previous generation
for our piety standard.
That's our standard.
How far are we from that, okay?
Then وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ He enters
his garden, and Allah is like, وَهُوَ ظَالِمٌ
لِنَفْسِهِ Question for you, he is entering the
garden and Allah is like, at the time
of his entrance, he was already a transgressor.
How can you be a transgressor, وَهُوَ ظَالِمٌ
لِنَفْسِهِ He had already transgressed upon himself, but
he has not even entered the garden.
How do you do that?
What is Allah referring to over here?
Think about it.
So Allah is like, he enters his garden,
he has all this wealth, he enters his
house, all of the things that Allah has
given, and as like in the state of
his entering, وَهُوَ ظَالِمٌ لِنَفْسِهِ He was already
a transgressor upon himself, right?
Sorry?
Beautiful.
How?
Did he say anything?
In his heart.
Allah is referring to the state of his
heart.
Before even he says, قَالَ مَا أَظُنُّ أَن
تَبِيدَ هَذِهِ أَبَدَا He says, I don't think
this is ever going to perish.
Before he says this statement, Allah is like,
وَهُوَ ظَالِمٌ لِنَفْسِهِ He was already a transgressor
in his heart, in his mind.
He had already transgressed upon Allah and he
was already arrogant.
And that is why the ulema, they say
that a person, we have two inclinations.
We have something called the demonic desires and
that is from our nafs and shaytan.
So nafs and shaytan, they work together, right?
And their natural disposition is they like demonic
desires.
And then you have something called angelic volitions,
which is لَمَّةُ الْمَلَكُ i.e. the angels
that will inspire you to good.
They will push you towards a good direction.
You will feel sometimes this taqa, this special
energy to be able to get up and
do tahajjud but then you won't find that
in a couple of days, you won't find
that for 6-7 days.
That is something the ulema, they say, it's
called لَمَّةُ الْمَلَكُ And when that happens and
if a person responds, then it happens a
lot more.
And these are called angelic volitions, okay?
So, and it's a conscious choice you have
to make when you feel that to be
able to respond.
So he was already a transgressor because he
has allowed his nafs.
أَفَرَأَيْتَ مَنِ اتَّخَذَ هَوَاءَ إِلَهَهُ هَوَاهِ Have you
seen the person who has taken his ilah,
his deity that he worships, his own nafs.
So he was already a nafs worshipper.
And he was already transgressing.
He's like, all of this is because of
my money, my ilm, my knowledge.
What does Allah has to do with any
ilah?
May Allah protect us, man.
وَهُوَ ظَالِمُ لِنَفْسِهِ And he was a transgressor
upon himself.
قَالَ When he enters, he looks at all
of this wealth and he says, مَا أَظُنُّ
أَن تَبِيدَ هَذِهِ أَبَدًا I don't even think
for a second, مَا أَظُنُّ, I don't think.
أَن تَبِيدَ هَذِهِ أَبَدًا This is ever going
to perish.
بَعْدُ الشَّيْخِ i.e. to something that perishes.
بَعْدَ يُبِيدُ And تَبِيدَ هَذِهِ أَبَدًا This will
never perish.
How many times have we seen in our
lifetimes, individuals?
I remember my Shaykh, he said that there
was a person, he came to this extremely
rich person, super rich person.
And the idea was that we're going to
build a charity that is going to cover
the cost of medical expenses of the poor
people who cannot afford proper health care.
And this was in one of the Muslim,
really, really well-to-do Muslim countries.
So, this rich person, he listened and said,
I'm not interested in this, okay.
I don't think, you know, he said, I
don't think any of those poor people will
ever be able to get to me anyways.
So, I don't want to support them.
Like height of arrogance, you know, forget supporting,
those poor people will never be able to
even get to me.
Forget me supporting them.
Complete arrogance.
So, the Shaykh walked away.
Again, he went to other people and the
charity was built.
And one day, he was sitting there and
one of the individuals that shows up to
seek help is that same rich person.
He comes to the charity and says, I
can't cover my hospital bill.
Can this charity provide some support to me?
So, obviously, this person did not remember the
Shaykh because he had, you know, pushed away
so many people.
And he said, yes, we can definitely support
you.
And after they took care of him, he
reminded him, he said, do you remember?
You were the first person I came to,
to ask for help, for money.
What happened to all your factories?
What happened to all your wealth?
What happened?
He said, you know, I was sick and
my son, he said to me, he said,
dad, you know, I have this crazy idea
in America and I will change our future
for all of us.
Just transfer all the assets to me and
I will do this and this and this.
And I trusted my son.
I was sick and I said, yes, he's
not going to betray me.
And I transferred all my assets.
And when I transferred the assets, he changed
his number and we don't know where he
is and he doesn't want to respond.
And he's taken all of my wealth, his
own son.
And he's in America.
And he said, I was left with no
wealth because I really thought my son was
never going to backstab me, right?
And then, al-Muhyamd, this wealthy person, he
passed away and may Allah forgive him and
you know, raise his ranks, inshaAllah.
But again, some, we think that our dunya
is eternal, that it's going to protect, oh
no, no, no.
There's no way.
I got too much money to be worried
about anything.
I got too much money.
Look at Qarun, right?
I've been given all this wealth because I
have a degree, I have knowledge.
My knowledge has allowed me to get this
ilm, this wealth, right?
And what was his mafateeh, his keys?
You had a lot of powerful men that
had to carry the keys of his treasures,
right?
And how was his aim?
So, may Allah protect us.
But sometimes this dunya deceives us.
He said, this dunya of mine, this fruition
of mine, this will never, ever disappear.
And he says, you know, I don't think
the hour is actually going to happen.
I don't think qiyama is an actual thing.
Wallahi, I've had dinner table discussions with doctors,
with scientists who sit and they start having
these discussions because they think, oh, we have
finally a shaykh that we can talk to.
And they start saying like, oh, shaykh, you
know, I really don't think one day we'll
have a solution for death.
You know, we'll understand the ruh and we'll
be able to control it.
Who's Allah?
It's a Muslim's house.
And I'm like, I don't even know if
this food is halal or not now.
Right?
Like, I'm like, wow.
And then, like, we've had this and it's
shocking.
They're like, shaykh, qiyama, dajjal, all of this
stuff.
Oh, you do believe in these fairy tales?
Fairy tales.
Right?
And subhanAllah, the Qur'an proves itself.
Right?
What does it say in Surah Al-Mutaffifin,
Asatirul Awwaleen.
Right?
Like, the person says, these are fairy tales
of the people of the past.
That's not something new.
People who have denied Allah Subh'anaHu Wa
Ta-A'la, they've been Muslims, right?
Qiyama?
What is qiyama?
There's going to be no qiyama.
These are Muslims.
Pray Jum'ah, but they don't believe in
qiyama.
They don't believe in dajjal.
Right?
Hajeed.
So, there's not something far-fetched.
Wa maa zunnu sa'ata qaimatun.
There's two explanations.
One is, the way he lives his life,
his actions are a representation that he doesn't
believe that there's ever going to be qiyama.
And that is why you can trample over
the rights of people, look at whatever the
Muslim rulers are doing in Muslim lands, right?
They literally, hajeed, on one hand, whatever is
happening in Gaza, not a single Muslim leader
even has a spine to be able to
speak against.
And you have a small African country from
the global south, smaller, who's in debt of
IMF and goes up, I think yesterday he
gave a speech, and you guys should all
listen to that speech.
Right?
He said, I am putting my stance on
the record.
If these were white people being killed, the
entire world would be at arms right now.
You don't care about black and brown skin.
And this is in the United Nations.
And the Palestinian, the state of Palestinian, that
United Nations person, she was actually crying in
the entire speech, because all of these Muslim
leaders with billions of dollars of wealth can't
even say a single thing.
And then when they go back to their
countries, all they do is what?
Like you know that King Abdullah of Jordan,
he took out his sword, he's like, for
the haq, which haq are you talking about?
On one hand, you're facilitating all of the
food that goes to Israel through your land.
It's just, it's pathetic.
Why?
This is the ayah.
They are living as if there is no
Qiyamah that is going to happen.
You have forgotten that Allah is going to
hold you accountable?
You have forgotten that you have to stand
in front of Allah Subh'anaHu Wa Ta
-A'la?
They live like, this Qiyamah is not going
to happen?
And the other belief they have is, if
we were to eventually go back, and oh
here, this is very important, is majhool, i
.e. over here it says, and if it
happens to be that I am brought back,
majhool, I don't want to come back, but
if it happens to be that I end
up coming back to Allah Subh'anaHu Wa
Ta-A'la, so there's also a doubt
in that coming, that oh listen man, if
it happens to be that I come back
in the Qiyamah, if it happens to be
that, I'm going to find something even
better than this dunya as a return.
That's the delusion that they have.
That's the delusion that the people have.
That's the delusion that the leaders have.
That's the delusion that every person who is
transgressing, trampling over the rights of people, right?
There was an incident that happened, and I
remember a friend of mine, he went through
a really bad experience, and everybody was willing
to support him, and a few of the
brothers came and they said, look, we're going
to give you $20,000, you should litigate
against that Islamic organization.
And we both happened to have the same
Shaykh, and so we got on the call
when he was going through that difficult time,
and we got on the call, and the
Shaykh said something so powerful.
He said, You use the laws
of a non-Muslim land to get your
haq, and you forget Allah, whose just court
is going to be the most just ever?
And he said, we did not teach you,
the Shaykh said to him.
We did not teach you ilm, so that
you go back and start using, we teach
you ilm so that you become role models.
So walk away from this, and then let
that affair be with Allah Subh'anaHu Wa
Ta-A'la.
Alhamdulillah, the brother, he walked away, right?
The point being that when you have yaqeen
in akhira, your natural disposition of how you
behave is very different.
وَلَأِرُدِتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًۭا مِّنْهَا مُنْقَلَبًۭا The
word wajad is something very interesting.
There are three types of mawjudat in this
word.
It's a little tangent, but I think it's
important for us to understand.
The word wujud, existent, something that exists, existent,
right?
Wujud.
Wujud is something that you can ascertain the
existence of with your hawas, with your five
senses, and things that are ontological in their
existence.
You guys understand ontological?
They exist, but they're not physical.
Things that exist, but they're not physical, such
as, give me an example.
Love, hate, jealousy.
Mashallah, aqeedah is working.
That's good.
Right?
All of these things are ontological existence.
They exist, but only your aql can.
If you don't have aql, you cannot say
love exists.
Your aql determines love.
So, mawjudat are of three types in this
form.
Anything, any existent, something that exists in this
world, they all fall under three categories.
Okay?
First one, mawjudun la bidayat lahu wala nihayat
lahu.
Something that exists, exists, and that existent does
not have a beginning and does not have
an end.
Who is that?
Allah Subhanahu wa ta'ala.
Okay?
And this is a little bit of an
aqeedah lesson, but I think it's important.
You have a point?
I think the mic is dead.
Can you ask Asad to raise the volume
for this, please?
Can you hear me at the back?
So, existent, okay?
Allah Subhanahu wa ta'ala is la bidayat
lahu wala nihayat lahu.
Okay?
And I'll come to the whole aqeedah point.
It's very important for us to understand.
And when you understand this, you'll understand, I
would say, like 50% of aqeedah.
The second is things that exist that have
a beginning and they will have an end.
Okay?
Something that had a beginning and something that
will have an end.
Give me an example of that.
Us, animals, trees, all the living things that
exist, and even sometimes non-living things.
But non-living things, they exist, like the
chairs will exist, but after Qiyamah, they will
not come back.
They will cease to exist.
The third category of things are things that
will exist, but they will not have an
end.
What is that?
Good, good, good.
There are eight things.
Good, good, good.
There are eight things, when they come into
existence, they never have an end.
Okay, so, yeah, one by one.
Give me the eight things.
One by one.
Jannah, Jahannam, Arsh, Kursi, Qalam, Lawh
al-Mahfuz, the sacrum, right?
The cassock's bone of the human being.
When it comes into existence, that's the one
thing that the Qiyamah does not destroy.
And the last one, where there's an ikhtilaf
between Kursi, whether it is Kursi or whether
it is the Ruh.
If you add the ninth item, Ruh is
the ninth item.
When the Ruh comes into existence, it doesn't
ever go away.
And then, human beings after the Ba'ath,
i.e. when we will be resurrected, then
we become an existence, that we come into
existence and we will not have an end.
Everything else will have an end.
Okay?
Now, from just this part, you can prove
that Allah SWT is the necessary existent.
Okay?
It is necessary for Allah to exist.
How is that?
If everything that came in this world had
a beginning, if everything that came in this
world had a beginning, somebody initiated that beginning.
And that somebody who initiated that beginning cannot
have a beginning.
He cannot have a beginning, otherwise he is
like all the other existence.
And then it will stop at Allah.
Right?
It will stop at Allah SWT.
Why?
Because Allah SWT is the necessary existent.
Now, how do we know He is the
necessary existent?
Because every single thing in this world...
Are you necessary for this world?
No.
No.
How do you know that?
If you weren't there, nothing would change.
There was a time you didn't exist, there
was a time you didn't exist, there was
a time you didn't exist, there was a
time I didn't exist.
And there will be a time when none
of us will exist.
But the world will exist.
Right?
So if we are all not necessary for
this existence, it is necessary that somebody is
there who has to be necessary for existence.
Right?
To bring all of these unnecessary existence.
Okay?
And again, it's an entire Aqeedah class, but
this is very important that the concept of
wujud.
Okay?
Concept of wujud.
And again, from here comes the wujud of
that of Allah SWT.
And we can go on a long discussion
on that of Allah.
We're not going to get into that.
That could take us an entire tangent.
So this root word is for the word...
And the understanding of the word.
Okay?
I hope these tangents are not boring for
you guys.
Right?
I hope that it adds...
Yes, it's off-topic, but sometimes it's necessary
for us to understand that concept of wujud.
Okay?
Like, similarly, the concept of irada.
Right?
I think we'll come across that.
The concept of irada.
What is irada?
Aradallah.
Right?
Yureeduna wajhallah.
Like, the concept of irada is very important
for us to understand.
Al Fatiha.