Ahmad Saleem – In-depth Tafseer of Surah Kahf – Understanding Quranic Lessons – Part 11
AI: Summary ©
The segment discusses the physical state of water and its supposed supposed to act as a protective film, but can also lead to dangerous events like injuries or even death. The segment also touches on the history of Islam, including the use of various techniques to restructure knowledge and make it more effective, and the importance of spending only on important things to avoid distraction from money. The importance of disabling certain behavior on social media and the need for people to follow two major principles of Islam to avoid becoming fatally attached to money is emphasized. The transcript also describes the use of technology and technology's ability to affect people, including the use of technology to control people in the past. The importance of being informed of one's behavior and the potential consequences of it are also emphasized.
AI: Summary ©
This is where everybody can participate.
How is life?
Misal of our duniya.
How is it like water?
How is our life like water?
Okay, beautiful.
Waves.
Water is very rarely still.
The water, if you have large water body,
it's very rarely that you see that it's
crystal clear and you're able to see.
The natural disposition of water is that it's
always wavy.
Sometimes the waves are choppier.
Sometimes the waves are not as impactful.
You get to see this when you get
to see this when you are sailing.
If you go to Lake Lanier and you
go, you know, you go sailing you'll see
that the days that the water and we
can as if you're sailing you can pick
this up by how the two of you
know, how would you pick up?
You're not even listening.
You're focused on that.
It's okay.
How would you pick up in sailing?
Where would you know where the wind is
more and the wind is less?
Yeah, so the when it's windy the color
would become darker.
The water waves refraction and something like that.
You'll be able to see dark colors.
If you're far you can actually see the
water.
So the first example, beautiful, is that life
is like water.
Everything else is coming.
Maybe that mic is working then.
That means this mic is working.
Your computer mic.
That's weird.
Every other sound is coming except mine.
No, he did a new live stream.
It's working.
Shaytan.
Yes, yes, yes, you have a question.
Okay So, how's that example of life?
That's a really good idea.
I have to, I also have to think
more about this one.
I saw that video.
I saw that video.
I forgot what phenomena is called.
Yeah.
Beautiful.
So life, whatever is in your heart, your
reflection of what you experience and feel is
gonna be very similar to that.
So it's just like when you're experiencing life,
if your heart is evil, everything around you,
you're gonna look at it negatively.
If your heart is positive, it takes the
form of the vessel that you put it
in.
What else?
Right?
Water has, huh?
The water came from the sky.
So does our Rizq.
It comes from the sky.
Our Rizq completely, directly comes from the sky.
What else?
Huh?
Huh?
Sure, our souls came from the sky.
Yeah, that's the whole idea.
Yes, beautiful.
And then there's clear water.
So different states of water.
There is water that is sometimes very still,
stationary, salty, sweet, moving, likewise as duniya.
There's never a stationary, even for the richest
of the richest.
There's never a consistent state for them.
Why do you think people with lots of
money end up committing suicide?
They had lots of money, but it's not
about money.
Life has ups and downs.
Right?
Whoever enters, yeah, go ahead.
Beautiful.
If the water is stagnant, you develop stench.
Similarly, if you as a human being in
your life, you don't grow, you don't change,
you don't evolve, then you have no use.
People leave you behind.
You become...
Beautiful.
So that's very powerful.
So water is susceptible to substances.
You can add color to it.
You can add water to it.
It absorbs the qualities of smell, taste, and
color.
Likewise is your life.
Whatever you feed it, it's going to absorb.
If you feed negative, if you feed positive,
it will absorb and you will reflect that.
You will become that reflection of what you
feed it.
Your life.
Yes.
Beautiful.
Water is life.
And similarly, our hayat, our life, you know,
without life, without water, you cannot live.
Similarly, our ruh, which is the hayat al
-dunya, our ruh is very similar to that.
Anzalna min as-samaa.
And our ruh also requires sustenance.
And if you don't provide it that sustenance,
it dies.
Just like you cannot live without water.
Okay?
In water, when you're swimming, rarely do people
get into accidents or rarely do people get
into trouble because they're able to see what's
in front.
Because when they're swimming or in a boat,
they're able to see what's...
because it's usually protruding.
Where do they usually get hurt from?
Whatever is underneath the water that's not visible.
When you're swimming, things will come from the
bottom.
You could hit a rock that was not
visible to the top, but it was there.
Right?
I remember, you know, once we went swimming
with my family and subhanAllah, out, beautiful, it
looks nice.
We went out to the drop of the
coral reef.
And you don't know that when the currents
inside and when they're moving, they can move
you.
If you get stuck in one of them,
they can move you somewhere really fast.
You won't even notice because there's no perception
of how fast you're moving.
And I remember I went and hit up
like the entire coral reef wall because I
turned around and all the entire...
But it was not visible to the eye.
So with water, you're rarely hurt from that
which is visible.
The dangers, they lurk underneath.
Likewise, this dunya, it's very benign.
Oh, it's very...
It's just, it looks very masoom outward.
But the dangers that lurk underneath, right, they
come and haunt you.
They come and hurt you.
And before you even know, you've become either
an addicted or a victim or something about
that.
Because outwardly, you can see the dangers, but
there are things that you are...
You will adopt them in life and you
will not see the dangers of them.
Okay?
Yes?
Okay, good.
Water in proper quantity is beneficial.
Water in excess quantity can be a hazard
for your life.
Dunya in appropriate quantity is beneficial.
Dunya in abundant quantity that is not healthy
for you is going to become damaging for
you.
Yeah?
SubhanAllah.
Yeah, the life...
Yeah, and likewise, this dunya is very temporary
compared to the akhirah of the ocean.
Water comes in drops, drops.
And it also dissipates and it can turn
into a flood.
Thank you, science.
Similarly, dunya comes to us katra, katra, drop,
drop.
Sometimes it leaves.
But sometimes it comes to us as a
flood and we cannot control it.
And that's where sometimes people lose...
Completely they lose their way of life.
May Allah protect us.
This is a very beautiful story that is
mentioned about Harun al-Rashid.
Harun al-Rashid, Abu al-Atahiyya, he was
a very famous scholar at the time of
Harun al-Rashid.
He was like a zahid.
He did not have much attachment to dunya.
But he was also a very nice sha
'ir, poet.
So Harun al-Rashid, it says that once
upon a time, Zakhrafa manzilahu, he beautified his
place.
And he brought abundance of food and drinks
and beautiful and pleasures.
So then he called Abu al-Atahiyya.
So he told Abu al-Atahiyya, look around.
And can you describe the bounties of Allah
that Allah has given us?
Look around.
And now you're a poet.
Write a poetry about bima nahnu feen.
With all this bounty that we're in, please
write something about it.
So Abu al-Atahiyya wrote, Live however you
want to live peacefully.
In the shadows of tall towering towers of
yours.
Things are brought to you with that which
you desire.
In the morning and in the evening.
Whatever you want.
Whenever you want, whatever, things come to you
as per your desires.
Idhan nufusu taqa'a qa'at.
When our nafs, when our soul is about
to leave and it does this.
You're about to leave.
When your soul is making that sound of
taqa'a qa'at.
Taqa'a qa'at.
Anadhiqi hashraja tassuduri.
And anadhiqi hashraja tassuduri.
That the constrictment of your hashraja and that
creates a sound of like.
You hardly are able to breathe because your
chest is being constricted.
And you're not able to breathe.
Those are your last moments of this dunya.
Fahunaaka ta'alamu muqeenan.
At that moment you will have absolute yaqeen.
Ma kunta illa fee ghuroorin.
All you were was in a complete form
of ghuroor.
You were completely deluded with everything that you
have been given.
So, Fabaqa Rasheed buka'an shadeedun.
Harun Rasheed, he cried and he cried and
cried.
So one of the other scholars who were
there with him, he said, Amir Mu'mineen, tasurruhu
fa ahzantahu.
You were so happy but now he made
you sad.
Faqala lahul rasheed.
Harun Rasheed said, no.
Da'ahu, leave him.
Fa'innahu ra'ana fee amaa.
He saw us in delusion and blindness.
Fa'innahu ra'ana fee amaa.
He saw us in delusion and blindness.
Fa karihaa an yazeedana amaa.
So he hated that he allows us to
stay in this delusion so he woke us
up.
Right?
So these were the rulers of the past
who kept, who made sure that there were
always people to keep in check.
You know, we saw this like towards the
end of the last century.
You had people like Sheikh Salih al-Husayn.
You had people like Sheikh Salih al-Uthaymeen.
All of these scholars of the past century,
you see them, they were very highly respected
by the kings of all the Arab worlds
at that time.
But they did not bend because they did
not want any dunya from them.
They did not want any.
Salih al-Husayn, when he was appointed as
the minister of the state, he was appointed
as the Wazir al-Dawla, he went to
King Abdullah and he said, my salary is
too much.
Can you make my salary 5,000 riyals
because that's all I need.
Like, who does that?
And take the rest of the money and
do Tabarro, and make sure that the rest
of the money goes to taking care of
orphans.
Because I don't need more than $5,000,
it's waste.
He used to attend United Nations meetings and
stuff.
You have pictures of him.
This is somebody who lived in our time.
You have pictures of him, Sheikh Salih al
-Husayn.
Sheikh Salih al-Husayn.
Sheikh Salih al-Husayn.
You know, you have pictures of him.
You know, the plastic bags we have from
any of the stores.
He takes his two slippers off, puts them
in that plastic bag in his armpit, and
he goes into United Nations.
Like, the one he wears normally and the
one he has to wear for protocol.
So he just literally takes off others.
He doesn't even have a bag and he
is like sitting in the hall of United
Nations and he's not even concerned a bit.
He would refuse to stay in five-star
hotels and refuse to take any protocols.
He's like, you know, I have the protocol
of Allah subhanahu wa ta'ala.
I don't need your protocols.
Can somebody go open the door?
No, no, not you, not you.
Similarly, you have, for example, in the North
African, you have lots of scholars that lived
in the past.
For example, one of the famous ones who
actually rewrote the modern-day Aqeedah and all
of that, Imam Senussi, rahimahullah.
Imam Senussi, rahimahullah.
He was considered to be one of the
pioneers of Zuhud.
He was the pioneers of Ilm.
He actually wrote books of Aqeedah and he
was such a master.
But you see his dissonance from rich people.
He had all the access to all that
knowledge.
He walked away from all of that dunya.
He said, no, I have to focus on
Ilm.
And he wrote a book.
He wrote a book called Al-Kubra, which
was called the big book of Aqeedah.
Kubra, the big one.
So then people came to them and said,
you know, Imam Senussi, we can't understand Kubra.
We need something easy.
So he's like, okay, I'll write Wusta.
So he wrote something called Wusta, Al-Wusta,
the middle.
The medium book of Aqeedah.
Then they went to him and said, Sheikh,
that's too much.
We need something easier.
So he said, ta'ib, I'll write something
called Sughra.
So he wrote the Sughra.
So people complained about the Sughra.
So then he wrote Al-Sughra, Al-Sughra,
the baby of a baby.
So people still complained.
He said, you know what, the concepts that
you're explaining are too difficult.
We have to be able to use, because
this is the first time somebody utilised philosophical
arguments because that was the time, you know,
in the last 100, 200 years, that emergence
of philosophy.
So he used that to restructure the entire
knowledge so that we can be immune to
the philosophical attacks.
So then he said, okay, I will write
something called Al-Hafidah, the grandchild of the
Sughra.
The grandchild of the Kubra.
Yeah, the grandchild of the Kubra.
So Imam Sanusi, this was well known for
his Zuhr.
Well known for it.
He would just, he did not want anything
from them.
And the amount of impact he has had
in the last 100, 150 years on, and
then people still didn't understand the Hafidah.
So he said, okay, I will write something
called Muqaddimah, the introduction for you to be
able to understand this.
So he wrote the Muqaddimah, i.e. essential
introductions that are necessary for a student of
knowledge for them to be able to understand
Aqeedah, understand Allah Subhanahu Wa Ta'ala.
So most of these scholars, they did not
get attached to this dunya.
The life of this, the example of this
life is that Allah has sent water, descended
from, from the sky.
It mixed in the herbage of this earth.
Likewise is what our life.
When we come into this world, we don't
have attachments.
But then eventually, one thing after the other,
we start getting attached, attached, attached, attached, attached.
We keep getting attached to different things.
And our attachments become like roots, embedded so
hard that if you have to uproot the
tree, it becomes very difficult.
If you look at many of these other
people, they would be able to leave like
this.
They would get up and they would be
able to leave.
Like Yusuf Islahi, Mawlana Yusuf Islahi, right?
He used to, rahimahullah, he passed away.
He was a alim.
And everybody in New Jersey and people knew
him.
He used to come, I don't know if
you ever met him here, right?
So Mawlana Yusuf Islahi, I had the pleasure
of spending a lot of time with him,
traveling and stuff like that.
He would only have, I'm amazed because I
get to travel now for dawah.
I'm like, I need like four suits.
Like I need like a jacket.
I need this.
I need like, what if I need a
socks?
He literally traveled.
He was there for two months with us
in the summer.
He had one sleeping suit and one white
kurta shalwar.
That was the only thing he carried.
And you remember his small bag?
Like just a small bag.
I'm like, how do you live in an
entire month like that?
Like it's just, and these are people that
were our times, right?
Unfortunately, we don't have that left anymore because
now, you know, recently a masjid was inviting
and then, you know, the board of the
masjid sent me an email and said, please
can you send us how many followers you
have on Instagram?
The board was asking me, please send us
the details of your socials and number of
followings you have on each one of these
platforms because this is essential for us to
make a decision whether we're going to work
with you or not.
And because of that, we have lost out
on all of these ulama that are secret,
that are hidden in our societies and nobody
cares about them.
Like there's a very famous alim over here
that I recently discovered.
He has a PhD in Arabic language.
He is a master of fiqh, master of
fiqh.
He has done all the 12 levels, everything
and he attends my khutbah.
And when I found out who he was,
I'm like, why are you not coming?
I remember he even messaged me.
He said, mashaAllah, Shaykh, you have such a
beautiful khutbah.
I'm like, I'm reading the person's Arabic.
I'm like, this is not like an average
joe writing this.
Like there's no average joe who can write
this level of Arabic.
And then I asked some people around.
I'm like, who's this guy?
He's like, oh, Shaykh Mu'taz.
Oh, he's well-known.
I said, well-known to who?
Why doesn't he teach in our masjid?
Because nobody wants to give, because he's not
going to be controlled.
You can't tell him what to say, what
not to say.
So he'd rather be happy being a pharmacist
or whatever he does.
And he comes to salah and he attends
and leaves.
But in terms of ilm, he's probably one
of the most knowledgeable person we have in
Atlanta that I've come across.
And sadly, that's what happens.
So when we get attached to this dunya,
then our spectacles with which we see others,
those spectacles are all based on how much
attachment the other side has on the other
side.
For me to be able to say, can
I work with this person?
Are they higher than me, lower than me?
Because that's the value systems that I am
basing my life on.
فَأَصْبَحَ هَشِي مَن تَذْرُوهُ الرِّيَاحِ This attachment of
ours, what happens?
You can lose jobs.
All of a sudden, they have to sell
their cars.
They have to sell their houses.
They have to downsize, upsize.
We see this all the time.
And then Allah SWT says, وَكَانَ اللَّهُ عَلَى
كُلِّ شَيْءٍ مُقْتَدِرًا Allah is like, all of
this ups and downs, life being water, life
taken away from you, money taken away from
you, jobs given to you at a level
that you never imagined, what have I deserved
to get this job?
All of that is nothing but Allah trying
to tell you and me, وَكَانَ اللَّهُ عَلَى
كُلِّ شَيْءٍ مُقْتَدِرًا Allah is upon everything مُقْتَدِر
capable.
Then Allah SWT says, why don't people, the
next ayah is an indication, why don't people
understand this?
Why don't the ups and downs of this
life, why not the life being like water,
why is it not possible for people to
understand that Allah is the one in control
here?
Allah is the one who is in control.
تُعِزُّ مَن تَشَىٰ وَتُذِلُّ مَن تَشَىٰ بِيَدِهِ الْخَيْرِ
Allah is the one who raises somebody, who
humiliates someone.
بِيَدِهِ الْخَيْرِ Sometimes we may think, and just
today I was talking and we said something
like, Musa AS outwardly, أَلْقِي أَصَاق Throw your
stick.
فَإِذَا هِيَ حَيَّةٌ تَسْعَى He saw this, Oh
my God, it's like a slithering snake.
It's coming towards him.
The Tafsir books say, He threw and it
started coming.
And it's a scary moment.
And now what does Allah SWT tell him?
Pick it up.
Pick it up.
When we submit to the commands of Allah
SWT, even if it seems like outwardly a
slithering snake, when we submit to the commands
of Allah and we say, No, Allah has
asked us to pick it up, InshaAllah there
will be khair in it.
And sometimes what seems to us like this
giant anaconda, this danger, Allah SWT can turn
that snake into a stick that is beneficial
to you.
Or that snake that is in your control.
Very relevant to understand what has happened in
the elections for us.
Sometimes we think, Oh what happened?
You don't know.
We may consider whatever we may consider, but
Allah is the one at the end of
the day in control.
That's why Allah SWT says, Why do people
don't understand this?
People don't understand this because people are after
two things.
Mal, money, wal banoon.
Almost 80% of the questions that I
get from whichever avenues and sources have to
do with either marriage or children or it
has to do with job and money.
Is this halal, haram?
This, that, I want to raise this, that.
This business, that business, how can I increase?
And interestingly enough, if you look at the
study of mal in the Qur'an, how
many times do you think Allah SWT has
mentioned mal and its derivatives in the Qur
'an?
How many times do you think?
More?
Less?
Less?
Let other people also.
How many?
Somebody said it.
Well, 86.
86.
86 times Allah SWT uses in the Qur
'an mal and its various derivatives.
Sahih al-Bukhari.
How many books does it have?
Sahih al-Bukhari is books, right?
Sahih al-Bukhari, we say jami'ah, the
collection.
We usually see them in 12 or 13
volumes, right?
But actually inside, each volume has sometimes four
or five books.
So he wrote Kitab, Kitab al-Hajj, Kitab
al-Siyam, Kitab, everything was a Kitab, Kitab
al-Tahara, the Book of Tahara.
How many books do you think he has?
Huh?
No.
No.
No.
96.
How many of his books deal with money?
This was very interesting for me.
42.
42.
43.
Very close.
48.
You're getting closer.
43.
You're very close.
45.
You went far.
44.
So he said 43, he was really close.
45, he's far.
44.
44.
That's almost what?
Almost half of Sahih al-Bukhari is talking
about money matters.
Mu'amalat.
Almost half of the Bukhari is talking about
mu'amalat.
Why is that?
Because Allah Subh'anaHu Wa Ta-A'la
knows that it's going to be part of
life.
You have to deal with this money.
But this money cannot become a source of
distraction for you.
That's why so much conversation about it.
So that you know the norms, you know
the boundaries.
If you want to summarize everything, if you
want to summarize all of these 1944 chapters
of Sahih al-Bukhari, all the 86 verses
of the Qur'an, if you were to
summarize to say what are four main gists
of all of that, you know, my teacher
had said this to us when we were
doing fiqh and that's why I remember this.
He said that all of the mu'amalat
and everything related to the ahkam of maal
can be summarized into four sentences.
If you understand these four concepts, these are
like called the golden principles of money in
Islam.
If you understand this, everything is going to
be good.
First, you have to understand the essence of
something.
Maal in the Qur'an is denoted by
zina.
Maal is adornment.
And maal is also used as khair.
Allah uses the word khair for maal too.
So it is good, it is good adornment.
Intrinsically, there is nothing wrong with maal.
What is attached with maal, the second concept
we must understand is maal is also the
greatest fitna.
Intrinsically, it is pure but it is the
greatest test.
People are not able to live up to
the attraction of it.
It is the greatest test.
Maal is fitna.
Number three, there is no limit to how
much you can earn as long as two
conditions are met.
And as long as two conditions are met.
I will tell you when there is going
to be a question.
Number one, your source of earning is halal.
So 3A, source of earning is halal.
3B, the money is not stopping you from
halal commandments of Allah.
So the excess money is not becoming a
hindrance for you and preventing you from doing
the obligations and mandubat and everything.
Number four, no limit on how much you
can spend except two constraints or two rules
if they are followed.
There is no limit on spending.
You can spend whatever you want as long
as you follow two major principles.
Number one, there should be no miseriness in
wajibat.
Wajibat are obligations.
So there should, when the spending is wajib,
when it becomes wajib to spend.
Now, it is very important, I will take
a quick pause over here to understand this.
Islam, the rulings of Islam are very fluid.
So for example, nikah.
Nikah is mubah.
It is permissible.
Nikah is permissible.
Now, it becomes recommended for a person who
is capable of, has money and all of
that, it becomes recommended for him.
Nikah also becomes wajib, mandatory on a person
who is in eminent fear that he is
not going to be able to protect himself
from zina.
That in that particular case, it becomes wajib
on him.
And it becomes makrooh for that person.
Nikah becomes makrooh for that person if he
is incapable of providing and financially supporting his
wife.
And it becomes haram for that person.
Nikah becomes haram for the person where he
is eminent danger to that person or he
has some serious addictions or something that he
is dealing with and it becomes haram.
And sharia is in the business of taking
something that was permissible, maal, nikah, all of
that, and moving it around based on circumstances.
That is why we cannot take fatwas that
are given online and bring it as a
religious edict.
You can't do that.
Because that fatwa was questioner and the mufti
looked at the situation and for that individual
he moved the bar to haram, halal, mubah,
mandub, and wajib.
So the mufti did that.
So we can't just take that and apply
it to other rulings.
So the second part, the point number four,
if it is wajib, it's mandatory on you
to spend, and you have the money, then
sharia mandates on you to spend.
For example, you have a sister or a
brother who is in need of money and
Allah has given you a seven figure salary.
It is wajib on you to support him.
It's wajib on you to give him the
same standard of life that you have if
you can.
Wajib, mandatory.
The spending on parents, number one, or children,
number two.
So up and down, and sides.
They call it ma'ala wa insafal wal
awarid.
Up, down, and the sides.
Those are wajibah, in spending.
If any of that happens, and also in
ala, above you, parents and their sides.
So your uncles and aunts.
And their above and their sides.
So grandfather and the brothers and sisters, which
generally are not alive, but if they happen
to be.
If any of that sequence requires wajib spending,
if they are starving and you are wasting
food, or if you can withdraw and let
go of your expensive car that you have
on lease, you don't need to have a
$1,500 car, you can probably buy a
$15,000 car and then get that $1
,000 to that wajib, then that becomes wajib
on you.
To spend that.
The second type of spending is masnoonat or
mubah.
For example, you don't have enough money, your
parents are in need, your brother is in
need.
You just have ample.
So if you hold one or two or
three, sometimes once, and you can send maybe
$100 or $200 to them, it becomes masnoonat
on you.
It becomes a recommended act for you to
support, if you can.
Similarly, if it's a masjid.
Similarly, if it is a person who is
providing benefit to the community.
A mental health nurse, or for example, a
counsellor who is supporting.
Any of these things, it's not a wajib
on you, but it's a really good thing
to do, and it becomes masnoon or it
becomes mandubah.
Similarly, the second criteria that you can spend
whatever you want in the second criteria, they
should not be tabzeer.
Where is the ayah in the Quran that
talks about it?
Tabazzeer.
That the ones who spend.
What is mubazzeer?
Who just takes his money and just goes
like.
Who cares?
Anything comes.
And your wants, desires, must have, none of
that categorization.
Whatever comes, comes.
And in that, you are going beyond that
which is wus'aa, your capability.
And we see this all the time.
Literally, I was in a community last weekend.
Sunday school.
Children under 12.
We saw kids with iPhone 15.
How old were they?
Eight year olds.
Ten year olds.
iPhone 15 and they are taking their phones
and they are recording.
I'm giving a halaq and I'm just like,
what is going on?
That is tabzeer.
And that in certain, now that's very interesting,
that concept that I told you.
With the current dangers that lurk in social
media.
We are all aware of what's happening.
With the current dangers, it becomes haram on
the parents to give that eight year old
child iPhone.
Haram.
It becomes absolutely haram.
He wants to give it to his daughter.
It's live on TikTok.
You can just send her the TikTok.
This is direct.
For certain individuals.
And this is not something I am saying.
Most of the psychologists.
You know that in Canada, school boards are
suing TikTok, Facebook, Instagram, Twitter, all of them.
Because they have disrupted student life.
School boards like Ontario School Board, Ontario Education
Department, Alberta Education.
They have filed massive lawsuits.
To prevent.
So they have to come up with a
system that somehow when the kids arrive to
the school, those apps should be somehow disabled.
That's amazing.
This is amazing.
This is something amazing when they take away
the phones and stuff.
And those kids when they have these issues
with the phones.
I digress.
But.
Psychiatrists, when they go to psych wards.
And there's only one in Atlanta for a
pediatric psych ward.
When they go to the pediatric psych ward
here.
The first thing they do is what?
They take away the phone.
They take away the headphones.
They take away every single thing that is
stimulating the brain of this 15 year old,
16 year old that should not be stimulated
to that level.
At all.
And two weeks later.
It's back to normal.
Because when the brain settles down and that
de-stimulation happens.
The brain now starts thinking in a different
way.
That's the first thing they do.
And then if they have too much attachment
to duniya.
They tell them you can only have two
clothings.
Two pair of clothings.
One you sleep in, one you wear.
That's it.
No excess.
No parents love.
Oh I want to give her my daughter.
I want to give my son.
Nah.
I just need one pair for his sleeping.
And one pair that he's going to stay
in all day.
All of a sudden when you take duniya
away.
Everything gets rectified.
Okay.
So Allah Subh'anaHu Wa Ta-A'la
says.
Mal is so important for us.
And children.
They are the trinkets or the beauty of
this world.
And what remains is the everlasting good deeds.
This word.
The actual sentence.
Was not.
The actual sentence.
Is the sifah.
It's the attribute.
It's the attribute of what?
Salihat.
Right.
Like black mic.
Right.
In English we say black first.
But if you flipped it and you said
mic black.
Right.
It becomes more.
The mic black.
You want to emphasize.
Similarly in Arabic language when you take the
adjective of something.
And you move that adjective before the noun.
It creates a meaning of exclusivity and emphasis.
Okay.
So that's what's happening.
If you flip it.
It's supposed to be.
The good deeds.
The ones that are going to last forever.
But then Allah Subh'anaHu Wa Ta-A
'la brought first.
The everlasting good deeds.
So good deeds can have multiple sifat.
Good deeds can have many many attributes.
Allah wants you to have the focus on
one specific attribute of this good deed.
Which is albaqia.
Everything dunya is going to be opposite of
baqi is what?
Fani.
Opposite of baqi is fani.
Basically.
Albaqa basically means.
That something remains in its original form.
And it doesn't transform.
So when you do that good deed.
It will remain its original form.
Preserved for you.
Until you meet Allah Subh'anaHu Wa Ta
-A'la.
This meaning of baqiatu salihat.
There are lots of faqual of the salaf.
And I think it's important for us to
talk about this.
Khamsa.
Almost five different opinions are there.
Number one.
Baqiatu salihat.
And you can write these.
Because these are something important.
Or you know what I'll do.
I'll actually.
I'll.
Sorry.
I will write this.
I'll just make a note here.
Okay.
I will message it in the WhatsApp group.
I'll message.
So you guys can remember.
Because there's lots of duas here.
And if I don't.
Please remind me.
But I will inshaAllah do.
So the first meaning of baqiatu salihat.
Is.
What Abu Huraira Radiallahu Anhu said.
And where Prophet Sallallahu Alaihi Wasallam said.
Qala Rasul.
Anahu qal.
Anan Nabi Sallallahu Alaihi Wasallam qal.
In ajastum anil layli antukabidu.
When it becomes very difficult for you to.
Worship at night.
To endure and strive for worship during the
nights.
Wa anil aduwi antujahidu.
And when you become incapable of fighting your
enemy.
In jihad with your enemy.
So don't become incapacitated.
By saying.
Don't stop saying.
Why?
Prophet Sallallahu Alaihi Wasallam says.
This statement is everlasting.
If you say these.
The ajar of this is going to be
everlasting.
The second meaning.
That is the second meaning.
And this is mentioned by Ali Ibn Abi
Talib.
The third meaning is.
Are the five daily prayers of hours.
Are five daily prayers of hours.
And this was mentioned by Saeed Ibn Jubayyah.
As well as Ibn Abbas.
The fourth meaning is.
Are good speakers.
Good or speech.
The fourth.
Is every type of hasana.
Every type of good deed that you do.
All of these are considered.
So they will be everlasting.
They are.
They are much more in reward.
I.e. nobody is going to reward you
better than Allah.
The best reward are going to be given
to you.
And it is the best form of hope.
The ulama they generally say that most of
our hopes are false hopes.
Except one hope.
Which is the haqq hope.
There's only one aman.
One thing that is absolutely certain.
Which is this hope.
That my hope in the reward of Allah
Subh'anaHu Wa Ta-A'la.
And that hope can never be false.
So.
If a person is still not awakened.
After all of this.
If they still are in delusion.
Then Allah Subh'anaHu Wa Ta-A'la
tries to wake them up another time.
He says.
This dunya.
And the liquidity of this dunya.
And maal.
And everything.
And akhira.
If this is not enough for you.
Then also try to remember this part.
The day is also coming.
The day that we are going to move
mountains.
Blow mountains.
We are going to see this earth.
That will be uncovered.
Bariza comes from buruz.
Right?
What does that mean?
That Jalut was standing in the army.
And he became barazu.
I.E. He came out of the file
of the soldiers.
And Sara Mubarazan.
He became evident.
He became clear to people.
Everybody could see that he is the one
that is going out to fight.
And from that word is Mubarazan.
I.E. Two people from the army rank.
They become prominent.
They come out.
And they fight.
That is Mubarazan.
Similarly, Allah Subh'anaHu Wa Ta-A'la
is saying here.
I.E. Whatever is covering this earth.
The true face of this earth.
The true essence of this earth.
It will all be cleared away.
And you will be able to see what
the earth really is.
You can cross on the pictures of the
recent flood in Spain.
I don't know if you.
The Muslim areas.
In those areas.
But what actually happened.
Is that what this flash flood did.
Is it eroded.
And you can actually see the actual color
of the soil of the earth.
Right?
And as I was preparing and I came
across them.
Like that is a very evident reality.
That just a small flood did that.
Imagine what Qiyamah is going to be.
So this is called Mubarazan.
Allah Subh'anaHu Wa Ta-A'la is
saying we are going to gather all.
Right?
There is a reason why.
One fourth of the Quran talks about Qiyamah.
One fourth.
Umar R.A. Right?
He used to have a ring.
You know what was written on his ring?
Yeah.
No.
He used to say Ya Umar Al Mawt.
So he had a ring that always reminded
him.
Ya Umar Al Mawt.
You are going to die.
And he would talk to himself.
He got that engraved.
Right?
So why?
Because it is a reminder for us.
This earth.
So Allah is like if that is not
enough for you, then remember that Allah is
going to take these mountains and going to
move them.
And this earth is going to become barren.
The Azaab of Allah is going to come.
And I was like and then we will
resurrect you back.
After you will be gone.
You will come back to life.
And nobody will be left.
Ever.
Nobody will be left.
Everybody will be brought back to life.
Question for everyone.
Why use, in the next ayah, Wa uridu
ala rabbika They will be presented to their
Lord.
Why use the past tense?
Wa uridu, they will be presented, ala rabbika
upon your Rabb Saffan, in rows.
Why?
This thing has not happened.
Why use past tense?
Most of the time you will see in
Jannah, for example, Wa nada ashabul Jannah Nada
is past tense.
Oh, the people of Jannah called.
Well, nobody has entered Jannah.
Then how did they call?
Beautiful.
MashaAllah.
Right?
Sometimes past tense is used.
If Allah Subhanahu wa ta'ala uses past
tense, then consider that done.
Whether it happened now or it happens after
10,000 years, it will happen.
There is no doubt in it.
So Allah's use of past tense is that.
The second is, for Allah Subhanahu wa ta
'ala, time is not, see, we as human
beings, we experience time and we have an
experience through time.
We walk through time in a certain direction.
As for Allah Subhanahu wa ta'ala, He
does not have to experience time.
He sees time as an absolute.
So past and future, all of that for
Allah Subhanahu wa ta'ala is the same.
It doesn't make any difference.
Wa uridu ala rabbika saffan Every single person
is going to be presented to Allah Subhanahu
wa ta'ala in saffan, in rows.
There is lots of meaning about what does
this mean.
The first meaning is that we all will
be standing in one single queue.
i.e. everybody will have direct face time
with Allah Subhanahu wa ta'ala.
And sometimes we think it's going to be
a row and then we're all going to
be standing behind a row, one person at
a time, and Allah Subhanahu wa ta'ala
is going to take one person, one person.
Allah can listen to us now, all of
us combined together.
So He's not in need of doing single
file and locate one person and the next
person and the next person.
We will all have a singular file.
Ibn al-Qayyim, he describes the scene.
He says that Rasulullah Subhanahu wa ta'ala
Allah is going to send the rain down.
That rain is going to bring people out
of their graves.
And then Allah Subhanahu wa ta'ala is
going to bring angels to take these, i
.e. literally herd this entire humanity and then
Allah is going to tell the angels He
says, Make my servants stand on tippy toes,
standing up so that there's no slouching.
50,000 years we'll be standing waiting for
Allah Subhanahu wa ta'ala to begin the
Hizb.
And that's where Allah Subhanahu wa ta'ala
is saying that they will be presented in
one row.
And now we brought you back.
Remember?
So all of the mankind will be brought
back.
وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا The second meaning
of hasharna, I don't know what translation you
have.
Sometimes they say, وَحَشَرْنَاهُمْ that the Qiyamah is
going to gather these people.
Even if you take that meaning, وَحَشَرْنَاهُمْ i
.e. to gather them for the azaab, then
what we do over here is definitely talking
about Akhirah.
Because we will not be presented.
We'll all die in Qiyamah.
The resurrection is going to happen.
And after the resurrection, then we are going
to be presented to Allah SWT.
And this ayah is clear.
So one meaning is that we are all
standing in one line.
The second meaning is that we are going
to be queues in line with our leaders.
All the pious people with their leader.
Remember Prophet SAW said, the Sahaba were asked,
Ya Rasulullah, he was one day sitting and
he said, I wish I could meet my
brothers.
The Sahaba said, Ya Rasulullah, we are your
brothers.
Prophet SAW said, No, you are my companions.
You are not my brothers.
My brothers are those who are going to
come after me.
And they would believe in me.
And one of them would be willing to
spend his entire life saving to lay a
single glimpse on me.
So then Rasulullah is like, they asked him,
Ya Rasulullah, how are you going to know
them on the Day of Judgment?
He says, if anyone of you has a
pack of stallion horses that are all black
but there are few in it that have
white foreheads, can you not tell them from
a group of black horses you will be
able to see the one with the white
foreheads?
Likewise are going to be my Ikhwan, my
brother.
They will believe in me and they would
perform Wudu.
And the Athar, the places where they perform
Wudu would be illuminated on that day and
I will be able to recognize them that
this is my nation.
This is this, this, this.
You made Wudu, you made Wudu, you made
Wudu.
Yallah, come.
And then I will lead them.
May Allah grant us that.
And said, I will lead them to Hawd.
i.e. then I will take them to
Hawd.
So that's one meaning, that each person is
going to be led with a leader.
And then this is the most, it's basically
like Allah Subh'anaHu Wa Ta-A'la
saying, Allah is like, لَقَدْ جِئْتُمُونَا You know
in Urdu we say, if somebody does something,
they do go really far but eventually you
know that the guy is eventually going to
have to come back to you.
And when that person eventually returns back and
recognizes your value, Wudu is here, آگے نا
You came back.
Oh wow, after all of that, finally you're
back.
Back to where you started.
You forgot about that?
That's the similar tone here.
Allah is like, لَقَدْ جِئْتُمُونَا Now you're back
to us.
Where were you running in this dunya?
Finally you're back to me.
كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرًّا The way we had
created you the first time.
بَلْ زَعَمْتُمْ أَن لَن نَجْعَلَ لَكُم مَوْعِدًا You
lived in this life as if you were
never going to come and meet me one
day.
بَلْ زَعَمْتُمْ You used to have this za
'am.
You used to believe that I will not
come back.
It's just like your manager calling you for
a performance review at the end of the
year.
We all go through that.
Come back.
Oh, remember that?
I don't even remember I did that?
When?
Well, there was a test I've given you.
You missed your deadline twice.
You have forgotten about it if it was
the year.
And that's even in the context of a
very simple task.
Imagine how many things we have forgotten.
And that is why the hardest thing is
on that day going to be, that person,
and I'll end with this, the hardest thing
that is going to be for that person
on that day is that Allah ﷻ is
going to, and this is related to the
ayah next, but I'll say the story here
and then we'll end with this, where the
kitab is going to be given to us,
right?
And as Allah ﷻ is going to give
the kitab to every single one of us,
we'll all be given books by the angels.
Allah ﷻ is going to have a one
-on-one conversation with the person given the
book.
You know, وَوَذِعَ الْكِتَابُ فَتَرَىٰ الْمُجْرِيمِينَ مُشْفِقِينَ مِمَّا
فِيهِ You're going to see the sinners, they
will be in extreme fear of what is
in that book.
We're afraid of what happens to us in
this dunya.
But that scene Allah describes.
So Prophet ﷺ said, the person will be
given the book.
So now he's going to flip through these
books.
He's going to say, wait a minute, there
are some things missing here.
This book is not adding up.
Because there are things I've done.
So he asks the angel, he said, is
this it?
Like this is the only thing or there
is more?
So the person is going to say, the
angel is going to say, هَٰذَهُ This is
all your kitab.
So this person is going to say, Ya
Allah, there are things لم أجده I don't
see them.
What happened?
So Allah ﷻ is going to tell that
person, He said, سَتَرْتُهَا لَكَ فِي الدُّنْيَةِ You
did these sins, I covered it up for
you.
I kept them hidden from the community.
I kept them hidden from the society.
I kept your face.
وَسَأَسْتُرُهَا لَكَ الْيَوْمِ And today I've hidden it
for you.
You won't see it here.
So then Rasulullah ﷺ laughed.
Because the person is going to say, Ya
Allah, you know what?
There was this major sin that I did.
Make sure that that's also turned into good
deeds.
And then there was another time I committed
zina over there.
And he's going to, فَيَعُدُّ الْكَبَائِرِ This person
is going to start listing all the major
sins he has done in front of Allah
ﷻ because he knows Allah ﷻ is going
to turn them into good deeds.
And that's why my Shaykh he used to
say, Shaykh Mu'amsi that, you know, أَعْظَمُ
نِعْمَةٍ يَعِيشُ بِهَا الْإِنسَانُ The greatest blessing that
a person lives, the greatest blessing of Allah
ﷻ on us is سَتْرُ اللهِ عَلَيْهِ Allah's
concealment on us.
And he used to say, وَاللَّهِ لَوْ فَضَحَنَا
If Allah exposes us.
وَاللَّهِ مَا جَلَسَ أَحَدٌ جَنْبَ أَحَدٌ Nobody would
sit next to another person.
May Allah ﷻ give us, and Allah ﷻ
gives a person respite.
He gives you chanting.
Come back, come back.
Even if a person has secret sins, Allah
ﷻ will give you.
But when those sins become مُعْدِيَة When those
sins become of a nature that it hurts
others, then Allah's عذاب and punishment comes in
this dunya before even akhira.
May Allah ﷻ protect us and protect all
of us.
اللهم صلِّ وسلِّم على نبينا محمد وعلى آله
وصحبه وسلم بسماً كثيرا وبارك اللهم على محمد
وعلى آل محمد كما باركت على إبراهيم وعلى
آل إبراهيم إنك حميد مجيد اللهم آتِ نفوسنا
تقواها وزكِّها أنت خير من زكَّها أنت وليها
مولاها يا رب العالمين اللهم آتِ نفوسنا تقواها
وزكِّها أنت خير من زكَّها أنت وليها مولاها
يا رب العالمين اللهم لا تؤاخذنا بما نحن
أهل وتعاملنا بما أنت أهلك يا رب العالمين
اللهم عفوك وسترك يا رب اللهم عفوك وسترك
يا رب اللهم لا تفضحنا اللهم لا تفضحنا
اللهم لا تفضحنا في الدنيا ولا في الآخرة
اللهم إنا نسألك سترك في الدنيا والآخرة اللهم
استر عيوبنا اللهم استر عيوبنا واغسل حوبتنا يا
رب العالمين اللهم نحن مذنبين عند بابك اللهم
لا تردنا خائبين اللهم لا تردنا خائبين اللهم
تب علينا اللهم تب علينا اللهم تب علينا
كل صغير وكبير اللهم تب علينا كل ذنب
فعلناه عمدا أو سهوا يا رب العالمين وصل
اللهم تعالى على خير خلقه محمد ربنا تقبل
منا إنك أنت السميع العليم وتب علينا إنك
أنت الثواب الرحيم وصل اللهم تعالى على خير
خلقه محمد وعلى آله وصحبه وسلم بارك الله
فيك