Ahmad Saleem – In-depth Tafseer of Surah Kahf – Understanding Quranic Lessons – Part 7
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AI: Transcript ©
Bismillah ar-Rahman ar-Raheem 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 Bismillah ar
-Rahman ar-Raheem Qulillaha…
Did we stop here?
Did we stop at this?
You stopped at 23, you finished 25.
Okay.
Okay, yeah.
Qulillahu a'lamu bima labithu lahu ghaybu as
-samawati wal-ard ab-sir ab-sir bihi
wa as-smi'a ma la'hum min
dunihi min waliyyun wa la'hum min dunihi
wa la'hum min dunihi wa
la'hum min dunihi Bismillah walhamdulillah wa salatu
was salamu ala rasulillahi wa barakuh So we
stopped last time at ayah number 26 where
Allah SWT says Qulillahu a'lam Say that
Allah SWT, He knows the best, He knows
best Bimaa labithu How long they stayed A
'idh Ashabul Kahf How long they stayed in
the cave له غيب السماوات والأرض 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.
أَبْصِرْ بِهِ وَأَسْمِعْ 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 أَبْصِرْ بِهِ 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 أَبْصِرْ بِهِ The word
بِهِ, the ضمير of haa, the pronoun of
haa, it refers to the deen of Allah
Subh'anaHu Wa Ta-A'la.
So the meaning is أَبْصِرْ بِدِينِ اللَّهِ I
attain and gain foresight through the deen of
Allah Subh'anaHu Wa Ta-A'la.
أَبْصِرْ بِهِ He what, he with what, who's
your sight with what.
I even figure out and get things and
clarity in your life and gain foresight with
the deen of Allah Subh'anaHu Wa Ta
-A'la.
أَبْصِرْ بِدِينِ اللَّهِ So the haa is replacing
the word deen of Allah Subh'anaHu Wa
Ta-A'la وَأَسْمِعْ 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, أَبْصِرْ بِهِ 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.
وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدَى And if we
think that only 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, حُكْمِهِ 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
Ashabul 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,
you know, this entire story is what it
proves us that Allah is capable of bringing
us back to life.
So the entire purpose of the story is
Allah is capable of bringing us back to
life as He did with Ashabul Kahf and
He showed it to us 300 years later
on this earth, sleeping and then brings them
back, they go back to sleep.
So with that, the ulema, they say 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 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 An-Nahu Ta-A'la
alimun bi jami'il ma'lumat minal kulliyati
wal juziyyah.
Allah 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'll say in kullu
maa kaana mumkinan husuluhu 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?
Wa al-ladheena, with those, yad'oona rabbahum,
they call on their Rabb, bilghadati wa al
-asheeni yureedoona wajhaha.
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, wa la ta'du aynaka anhum tureedu zeenata
alhayati al-dunya.
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?
Ta'du aynaka anhum tureedu zeenata alhayati al-dunya.
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.
Wa la tuti'man aghfalnaa qalbahu wa'an dhikreena.
And do not follow the one whom we
have made his heart heedless from the remembrance
of Allah Subh'anaHu Wa Ta-A'la.
Wa attaba'a hawaa.
And what happens when you are heedless of
Allah?
When you follow your desires, right?
Wa kaana amruhu furuta.
And a fear 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 sabrati dabba.
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.
Okay?
That called sabrati dabba.
I.e. habasat bil a'il.
That 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.
Okay?
And from there comes habsun nafs.
Wasbir nafsaka is to hold our nafs, to
have control of our nafs.
So first thing we know is suhba as
-saliha, pious company, is an affair that requires
patience.
Okay?
It's not an affair that, you know, oh
yeah, it's okay, we're gonna be in the
company of pious people, it's gonna be so
nice.
It's gonna be a chill session.
It's not a chill session.
When you're in a company of scholars, when
you're in the company of murabbin and when
there are multiple of them, it is an
affair of patience.
You have to, 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.
Right?
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, 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, 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, in Ireland 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, there'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 and 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 kalaam of Allah 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 ubudiyyah,
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 from Islam.
So there's a lot of very interesting stories
that happen 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 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.
Like we're the leaders of Qateef and Taqeef
and like we are the leaders.
So give us that high status in Makkah.
And then it says, People like who?
Abu Huraira radiallahu anhu, Salman al-Farisi, Jurayj,
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, they're always close to you.
Put them, get them away from us.
Lajala snack, we will sit with you.
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,
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 Tafsir 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 Fath 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 Sallallahu Alaihi Wasallam, when this ayah was
revealed, he got up immediately and he said,
Qama Rasulullah lamma nazalat When this ayah was
revealed, Qama Rasulullah Sallallahu Alaihi Wasallam He got
up right away, left all of these rich
people.
He was looking for all of these people
that Allah talked about.
All of the Ashab As-Suffah.
He was looking for them, found them.
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 Sallallahu Alaihi Wasallam went and sat
with them.
And he said the following.
He said, Alhamdulillahi allathee lam yamutni Praise be
to Allah that Allah did not take my
life, did not take my soul.
Hatta amarani Until he, my soul has not
been taken until the command has come to
me.
An usabbira nafsi maa rijalim min ummati maakumu
alhayatu wal mamah I have 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, right?
You always see they're the first ones to
open the masjid.
They're the first one sitting there.
They're the first one, 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.
Yad'uuna rabbahum bilghadati wal-ashiyyi yureeduna wajhah
They seek nothing but the pleasure of Allah
Subhanahu wa ta'ala.
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 Subhanahu wa ta'ala says after that,
and the word yureeduna, it's a really interesting
word, we'll maybe elaborate a little bit on
that.
The word yureeduna or the word yureeduna, the
root word is what?
Who knows the root word?
What are the three letters?
Ra, waaw, daal, okay?
Muraawada, raawada, muraawada, ra, waaw, daal, okay?
And based on the conjugation, the waaw can
turn into yaa and stuff or alif.
And from ra, waaw, daal comes the word
irada.
Irada is something, irada is basically when you
desire something or you want to head in
a certain direction, okay?
But in Arabic language, irada is mabneen, it
is built on few things.
It says, irada is murakkaba, it is murakkab,
i.e. there are three elements in irada.
Number one, shahwa, there is a burning desire
inside, number one.
That shahwa is coupled with haaja, shahwa, burning
desire, coupled with haaja, which is what?
Need.
Number three, amal, and the hope and the
desire to reach it.
Okay?
So, burning desire, need, and amal, hope to
reach it.
Those three things combined creates the word irada
in the Arabic language.
So, these people, yureeduna wajhahu, okay?
That means what?
They are engulfed in the first element, their
entire existence is for Allah subhanahu wa ta
'ala.
Number two, they understand and they understand their
need for Allah subhanahu wa ta'ala.
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
irada.
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-a-vis to 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.
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 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,
they 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 haqq.
They've 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, you know, 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, 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.
This, oh, they're going to come.
But the regular musalli, who has that right?
Who cares about him?
He's just the regular guy, okay?
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.
وَلَا تُتِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِكْرِنَا And
do not follow the one whose heart has
been أَغْفَلْنَا has been made heedless.
The word غَفَلَ basically means غَفَلَ is the
قِلَّ or depletion of two elements.
Number one, تحفظ, cautiousness.
You know, you don't want to protect yourself.
You're not cautious about protecting yourself.
And number two is يَقَضَ 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 غَيْن, okay?
Generally, the words that begin with غَيْن, they
have a meaning of what?
Covering, okay?
Give me a word in Arabic with غَيْن.
غَبَرَ غُبَر, something that covers dust.
غَار غَار, that is covered.
غَيْن غَيْب, that is covered.
غَمَرَات غَمَرَات, planning under the darkness of the
night.
غَطِي غَطِي, to cover.
So you'll see that the غَيْن has this
overarching meaning all the time.
So غَرَق, to drown and the water covers
you, right?
So غَفَلَ is that state that we are
becoming heedless of Allah Subhanahu wa Ta'ala.
How do we know that we have absence
of, we have غَفْلَ in us?
That's a more important discussion.
And some of the scholars, they said, number
one, if you find absence of dhikr 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 dhikr?
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 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 dhikr
-related activities?
And what percentage of time do we occupy
by sometimes downloading a movie and watching it,
right?
And like, oh, I'm not going to get
it on the plane, right?
Unless you fly Delta, then you will get
Wi-Fi for free.
Absence of dhikr.
Abdullah Dada says, oh, free Wi-Fi in
the plane, wow.
Absence of dhikr in your life, okay?
Why?
Man aksara bi dhikri shay'in ihtamma bihi.
The Ulema, they say, if you have abundance
of dhikr 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?
When I was in Jordan this summer, it
was 48 dinars per ounce.
48 dinars.
When was in summer?
Like this summer?
Okay, June, July.
What's the price today?
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?
This has been an ongoing conversation, I 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.
Because he is muhtam.
He is concerned about gold trade.
So, he always remembers.
So, man aksara bi dhikri 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 Subhanahu wa ta'ala.
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.
And this is something that happened when one
of my trips.
So, 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 sugarcoat it.
No fiqh, no madhab, nobody's going to say.
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 Sallallahu Alaihi Wasallam
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, pray
five times a day, all of it.
So, I said, now, I can't sugarcoat this
to you.
Now, do you have examples of guys who
take over advantages?
A hundred percent.
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,
Sheikh, can you do a khutbah and, you
know, say that, you know, 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 Sallallahu Alaihi Wasallam.
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, samihna wa ataana or
do I like, man, I need to figure
out if there's another opinion on this, right?
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, then 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, he used to say, yes, question,
go ahead.
Point number one, absence of dhikr in your
life, absence of dhikr of Allah Subh'anaHu
Wa Ta-A'la in your life.
Point number two, when a halal and haram
command that is new to me and that
contradicts with 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 and may Allah cure all of
our hearts from these diseases, right?
If we have these, then we have a
moment to reflect with our heart with Allah
Subh'anaHu Wa Ta-A'la.
Last part, Imam Junaid used to say, ta
'ammaltu fee dhunubi ahlil-Islam Imam Junaid was
who?
He was one of the murabbis.
He is actually all of the movements today
of the madaris of Sufiya, 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, right?
He was, you know, the early first three
generations.
Imam Junaid used to say that I, after
studying the nufoos of people and Muslims, ta
'ammaltu, 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'ammaltu 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'adham, from a sin that
is greater than the sin of ghaflah, than
the sin of heedlessness, okay?
And this is who?
This is Imam Junaid and like the, you
know, three, first three generations.
Imagine us today, like where is our ghaflah?
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 he would look at us,
he was 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 ghaflah, then I
will try at least my best to be
able to encapsulate a high-level understanding, so
you walk away with a concept, right?
Wa la tuti'man aghfalna qalbahu.
Do not follow the one whose heart has
been made heedless, an zikrina, from the remembrance
of Allah subhanahu wa ta'ala.
Wattaba'a hawa.
What is the consequence when your heart is
heedless from the dhikr of Allah subhanahu wa
ta'ala?
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.
Like, you know, messaging that are like, good
messaging that we will, Jesus is coming, yes,
yes, inshallah, he's coming, right?
Just not for you guys, for us, inshallah,
right?
So all of these messaging, you see that
all on the board, right?
Do you remember that one?
Even the Democrats, what was?
Even the Democrats are going to accept.
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 flag, LGBTQ
flags, because they will censor this again.
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 this small coffee
shop we went to where there's 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's like, excuse
me, sir, my mama taught me that you
can't swear.
And I was just like, what just happened?
Like, 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?
Wattaba'a hawa.
We follow our desires.
And those effects of those desires become visible
on the society you live in.
Wa kaana amruhu furuta, and the fear of
such person is a total loss, total state
of loss.
What time is it?
I don't even remember.
8.7, we can do the next ayah.
Any questions about this ayah?
Clear?
All right.
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
Quran, 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 consequences.
Faman sha'a fal yu'min wa man sha
'a fal yakfur.
Inna a'tadna.
Indeed, we have created lizzalimeen.
The ones who do kufr, Allah Subhanahu wa
ta'ala calls them zalimeen, transgressors.
Allah has created a'tadna lizzalimeena.
Naaran ahata bihim surati quha.
This ayah, faman sha'a fal yu'min wa
man sha'a fal yakfur, there's a context
to that.
The Quraysh of Makkah, they came to Rasulullah
Sallallahu Alaihi Wasallam and they demanded.
What were the three demands?
Okay.
They made three demands.
The kuffar of Makkah or the Quraysh of
Makkah.
Right.
You brought a new deen or 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 illallah Muhammadur Rasulullah.
If you want leadership, right, la sayyidinak.
We will make you our leader.
No problem.
If you want women, each one of the
tribes will give you the most beautiful women
they have.
Wazawwajinak.
And we will marry her off to you.
Sorry, Abu Talib.
He went and he presented these three demands.
This is right like towards the end where
the battle, you know, and they ended up
going to Shia Abu Talib.
At that point, they're like the Quraysh, they
had had it with Rasulullah Sallallahu Alaihi Wasallam.
So, they sent Abu Talib.
They said, look, we have made the decision.
We're going to, 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 Sallallahu
Alaihi Wasallam?
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.
Okay.
When we see Rasulullah with all of that,
Sallallahu Alaihi Wasallam, with all 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 school, 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 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'd 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 got to provide this.
The teacher got scared.
Teacher's like, and then I CC care.
And this parent is like, yeah, 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 of ours.
None of the parents care about Jum'ah.
None of them.
There's a grade eight, by the way, not
high school, my bad.
Grade eight.
They're all balik 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 going to
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.
Right.
So Prophet shallallahu alaihi wasallam, 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 said this,
the ayah was like, Allah said, whosoever wishes,
let him believe.
And if you choose, then you can have
kufr, you can choose to deny.
We have definitely created for the people who
are zalimeen surdaaq.
The word suradiquha is a really interesting word.
Firstly, it's not an Arabic word.
It's a word from Persian.
Okay.
And the word surdaaq was a Persian word
that got mu'arrab, it became Arabized.
There are many words like that that were
originally foreign and then they got trans, you
know, Arabs started using it and it became
mu'arrab.
For example, radio, radium.
It's like a radio.
Now it's like a radio.
It's actually a mu'arrab word.
They have like rules of like, you know,
dhamma, fatha, mu'arrab, and all of that.
Right.
So anyhow, suradiq, is something really interesting.
So if you ever seen those tents, I'm
not sure, like, I don't know what they
call them.
Shamianas or something, I think in Urdu.
But they're basically like flat grounds and they
will put up these shadi tents where, you
know, 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 suradiq.
That called suradiq.
Okay.
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, naran, a fire.
ahata bihim suradiquha 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 fence and they will be in that
fence of fire.
ahata bihim suradiquha 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 seeker.
So Allah is like, wa in yastaghithu 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 barbecue their faces.
i.e. 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 barbecue 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, bi'sa sharabu How
wretched and horrible is this drink of theirs.
Wasa'at murtafaqah Murtafaqah is again, again, Allah
is mocking them.
Murtafaqah 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 murtafaqah How
horrible the drink that you're given.
Wasa'at murtafaqah And what a wretched place
for you to have your hospitality.
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