Ahmad Saleem – In-depth Tafseer of Surah Kahf Understanding Quranic Lessons Part 8
AI: Summary ©
AI: Transcript ©
Bismillah ar-Rahman ar-Raheem.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Bismillah wa alhamdulillah.
Wa salatu wa salamu ala rasulillahi wa ba'd.
Rabbi sharah li sadri wa yassir li amri
wa ahlul ukhtatan min al-lisani yabrahu qawli.
Rabbana zidna ilman ya kareem.
A'udhu billahi minash shaytanir rajim.
Bismillah ar-Rahman ar-Raheem.
Wa asbir nafsaka ma'a allatheena yaj'oona
rabbahum bilghadati wal'ashiyi yureedoona wajhah.
Wa la ta'adu aynaka anhum yureedu zeenata
alhayati al-dunya.
Wa la tuti' man aghfalna qalbahu an dhikrina.
Wattaba'a hawahu wakana amruhu uruta.
Wa quli al-haqqu min rabbikum.
Faman sha'a fal yu'min.
Waman sha'a fal yakfur.
Inna a'tasu radikuha.
Wa in yastaghithu yughatu bimai.
Kalmuhi yashri al-hujoo.
B'isash sharaabu wasa'at murtafaqaa.
Inna allatheena amanu wa'amilu as-salihaati.
Inna la nudhi'u ajra man ahsana amala.
Ula'an tajli min tahqihimul-an.
Yuhallouna feeha min asa'iramin.
Khudram min sundusin wa istabarak.
Muttaki'ina feeha alal-araih.
Ni'mat tawabu wa hasunat murtafaqaa.
Bismillah ar-Rahman ar-Rahim.
Bismillah walhamdulillah.
Wa salatu was-salamu ala rasulillahi wa ba'd.
Rabbi sharah li sadri wa yassir li amri.
Wahlu lughdatan min lisani yufqahu qawli.
Rabbana zidna ilman ya kareem.
So we're going to start where we left
off last week.
But just to be able to create a
continuation, we're going to start with Wasbir Nafsaka,
a quick running translation, and then further on
come to the ayah that we stopped at.
Allah Subh'anaHu Wa Ta-A'la says,
in verse number 28, Wasbir Nafsaka ma'al
ladheena yad'oona rabbahum bilghadati wal-ashiqi yureedhoona
wajhaha.
That patiently hold yourself with those people who
are engaged in the practice of what?
Yad'oona rabbahum, they call upon their Rabb.
Bilghadati wal-ashiqi, in the morning and the
evening.
Yureedhoona wajhaha, the only thing they desire from
this engagement is Allah's pleasure.
Wa la ta'du aynaka anhum turidu zeenata al
-hayati al-dunya.
O Prophet of Allah, don't turn away from
them in hopes of desiring the luxuries of
this world.
Wa la tuti'man aghfalna qalbahu an dhikreena.
And don't follow the one whom we have
aghfalna, i.e. we have made heedless, qalbahu,
his heart.
An dhikreena, from our remembrance.
Wa tab'a hawa.
And this person is following or he follows
or he only follows hawahu, his desires.
Wakana amruhu furuta.
And his entire affair, his entire life, everything
is a total utter loss.
Wakana amruhu furuta.
Then Allah says, Qul, O Prophet of Allah,
say, al-haqqu min rabbikum.
The truth is from Allah Subhanahu wa ta
'ala.
Faman sha'a fal yu'min, waman sha'a
fal yakthub.
The choice is, whoever wants to believe, fal
yu'min, let him believe.
Waman sha'a fal yakthub.
And whoever wishes, then they can disbelieve.
Inna a'tadna lil-dhalimina naran ahata bihim suradiquha.
And we have created for the disbelievers, for
the transgressors, naran ahata bihim suradiquha.
Fire which is surrounded, completely surrounded by walls
of fires.
Wa in yastaghithu, and when they're placed in
it and they seek in it, in yastaghithu,
they aid for water, they ask for water.
Yughathu, they will be given water.
But the water is going to be, mima
in kal-muhli.
It is going to be water that is
going to be molten metal.
Yashwil wujuh.
It would burn their faces.
B'isash sharaab.
And how wretched is this drink.
Wasa'at murtafaqa.
And what a terrible place to rest.
Then Allah says, inna allatheena aamanu waAAamilus salihat.
Now, as for those, indeed those who believed,
waAAamilus salihat, and they did pious deeds.
Amal salih.
We have talked about the definition of amal
salih and the three conditions of it.
Inna la nudhi'u ajra man ahsana amala.
That if you have done an ounce of
good, rest assured that Allah will not let
it waste.
You will get it.
And for those, i.e. the one in
this category, ayah number 30, Wula'ika lahum
jannatu adnin.
These are the people, for them Allah has
created jannat, gardens, adnin of eternity.
So, jannah itself is eternal.
Then why the gardens of eternity?
I don't want to do all the talking.
Jannah itself is eternal.
Then why jannat, gardens of eternity?
Come on guys, think about it.
Where did the ayah start from?
Wula'ika lahum jannatu adnin, tajree min tahtihim
ul-anhar.
Isn't jannah eternal?
Yeah, but jannah is eternal.
Then why eternal gardens?
If you're going to enter jannah, everything is
eternal in it.
Then why specify out of it?
Everyone's going to get their own.
You're right, inshallah.
We hope we get our own jannahs, inshallah.
Okay, so think about it.
Sometimes Allah does give us a specific sifah,
an attribute of something we already know.
For example, we know it's a car.
It drives and stuff, but then you will
specify a specific attribute of that car.
We know it's embedded in it, but we
want to emphasize on that.
But we know that jannat tahtihal, we know
it has nahr.
But then in one ayah Allah says, anharum
min labanin.
It is anhar, there are four different types
of anhar, with water and honey and laban
and sharaab.
All of that specific, but we all know
that jannat has anhar.
But these specifications come in to give us
illusions, but also emphasize.
So don't forget, it's not any jannah.
It's a jannah once you enter, adnin, you
will live in it for eternity.
The second thing is, it is probably referring
to one particular jannah, i.e. a garden
within jannah, which its state will be eternal.
So it is referring to a highest level,
like a very crown jewel within jannah, which
is going to have an eternal, i.e.
bounty or something, that something in it is
not going to change.
Like jannatul firdaus.
It's a specific rank in jannah.
So it could be one of the ranks
in jannah.
All the different aqwal have been said.
But sometimes when Allah gives us these subtleties,
they are there to remind us that there
are other attributes in it, and sometimes He
wants to just emphasize that attribute over here.
More importantly over here, He says, من تحتهم
الأنهار تجري من تحتهم الأنهار That there are
rivers that flow underneath.
Now we all know that if you can
somehow occupy a house, and if that house
happens to have, from within your house, you'd
never see today, a house from within your
house, a river flows.
So your house is built on, and then
there is a river that is flowing in
your house.
It doesn't happen.
Now if it does happen, it is super
expensive.
And it's generally not a river.
It's usually a small stream or a small
creek, and it runs through, maybe in your
backyard, but it doesn't run through the main
structure of your house.
It doesn't happen.
The slab, and then there's a river running
through that.
So this is referring to the miraculous nature
of the houses over there.
You can't think about it.
But in dunya, if you were to look
at the strongest river you have, you would
not be able to build a house on
it because the water will keep eroding the
foundation.
It's not possible for you to think.
And it's structurally not possible for us to
build, unless it's floating.
Unless it's floating and it's pegged to something
in the ground.
But a structure that is built, a river
flowing underneath, we haven't reached there yet.
There are small streams, and I've seen some
videos of where there's a small stream, I
think it was in LA or somewhere, where
some guy was able to turn one of
the streams, and then he created a semi
-arch or a bridge or something, and then
there's a stream running.
But, you know, they can do that.
Now, the beauty in Jannah is you're able
to actually see the stream too.
So it's not just any stream, you're able
to actually see the stream that is running
in your house.
So Jannah, تَجَرِي مِن تَحْتِهِمُ الْأَنْهَارِ i.e.
it is running from, the rivers are running
in the foundations of the houses, which is
not fathomable for us.
يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرٍ You will be given
in Jannah bracelets of gold, for men and
women, bracelets of gold.
يَلْبَسُونَ ثِيَابًا خُضْرٌ And they will be given
clothes that are green in color.
There is something to do with color green
in Islam.
Something to do with color green.
Tell me another place where we know something
sacred about green color.
It was one of his favorite colors.
His favorite color was white.
أَكْثَرُ لِبَاسِ النَّبِي ﷺ كانَ أَبْيَضًا It was
white, and the shawls that he would wear,
his favorite shawl was a black colored shawl,
or a dark colored shawl.
And that is why many times Aisha radiAllahu
anha, she would look at the shawl, it
was dark in color, and what would she
say?
يَا رَسُولَ اللَّهِ مَا أَجْمَلَ سَوَادُهَا عَلَى بَيَضِكِ
How beautiful contrast is that black shawl making
with your white skin.
So that was his favorite color when it
came to the shawls and stuff like that.
But coming back to the question.
I also forgot the question.
I asked the question.
What was the question?
Green.
What is the significance of color green?
Yeah, what are some other sacred texts that
talk about green colors?
Tell me.
يَلْبَسُونَ ثِيَابًا خُضْرًا Okay, great.
What else?
The greenery of Jannah.
Okay.
The greenery of Jannah.
In a hadith we have numerous examples of
the greenery of Jannah.
What else?
Different colors of green, shades of green.
What else?
What is the colors of the birds underneath
the throne of Allah Subh'anaHu Wa Ta
-A'la?
Green.
Green birds.
Those are the birds in which?
The Ruh of the Shuhada.
So there are Asafirun Khudr, green color birds
that have their nests in the Arsh of
Allah Subh'anaHu Wa Ta-A'la.
And when a Shaheed dies, his Ruh goes
and is placed into that bird.
And that bird flies in and out of
Jannah until Yawmul Qiyamah.
اللهم جعلنا منهم Yes.
قناديل So there are these things that are
hanging and then these birds have houses in
them.
Green.
So green has significance.
The ulama, they have said, ثلاث مذهب للحزن
There are three things if you are depressed.
You have sorrow, sadness, anxiety.
Three things will take care of it.
Number one, الماء So exposure to water.
That's why you're going to see that, you
know, when Muslims, we used to build these
things called مارستان From مارستان is the word
بيمار and بيمارستان in Urdu.
مارستان And then from there, the place where
the بيمار would be brought, it was called
بيمارستان.
It was like a hospital, but it was
mostly a mental health hospital.
And these mental health hospitals, one of the
interesting things, if you go to some of
the مارستان's old buildings that exist in Turkey
today, one of the fundamental things that they
used to have is they used to have
flowing, running fountains all across the area.
So a person would come with this disease,
something to do with mental disease, and they
were trying to figure him out.
They will put him in this environment that
would be filled with greenery.
And you would be able to hear the
sound of water and stuff.
And today, like the other day, we turned.
Who was I driving with where we saw
a weird structure looked like a church?
I was driving with you, right?
And then we looked at it, and it
looked so calming with shaded trees and shades
of green in the building.
And me and my daughter were driving, and
then it said what?
What was the center?
Recovery center.
Like it was a center that allows people.
And it had a right off the stream,
and the water was running in it.
So there are three things that the ulema,
way before they figured this out, you know,
this is in our books.
It is in tafsir books.
It says three things get rid of sadness
and sorrow.
Number one is water.
Number two is green color.
Number two is green color.
And number three is wajhul hasan, a beautiful
face.
Nobody can be happy when you have a
baby.
If a baby is smiling, you can have
all the sadness in the world.
When you see the sadness of the smile
of the baby, you'll eventually feel happy, right?
A beautiful face that is beautiful, and it's
hasan.
It's pure.
So why they wear, you know, Allah says
that they will be given these clothes that
are going to be green in color.
Now, they're going to be made out of
fine silk, and istabrak is rich brocade.
Now, for you to understand that, the ghilaf
of the Kaaba, okay, if you've ever been
to the Kaaba, the ghilaf of the Kaaba,
the black section, not where they have the
ayat written, the black section also has embroidery
on it.
Do you guys know what I'm talking about?
It's very fine embroidery.
It's not protruding.
It's fine, and there's ayat and different things
written on it, and that's also from silk,
but it's super fine.
That is brocade.
So silk, on that, it's not like, you
know, embroidery that is protruding, but it's part
of a design on the fabric, right?
And it's in the nasj.
It is how the cloth was made, right?
So it was silk, and it was interlaced
with that embroidery in it, so it's part
of the cloth.
It doesn't come out, right?
So if you go home, check out, like,
the ghilaf of Kaaba, and you'll see what
I'm talking about.
That is called brocade.
So silk, and this fine, expensive cloth, and
this was the cloth of royalty.
Inside of the Kaaba, inside of the Rawdah
of Rasulullah ﷺ, right?
All of those cloths are made from silk
and brocade, right?
Out of the sunnah of that.
Back in the day when the Indians used
to take care of that, now the Saudi
government has taken care of it.
But when the Indian Nizam of Hyderabad was
the one that was responsible for it, and
they were different, you know, but he was
primarily the one who was funding from his
own nafaka, they used to be which color
inside?
Green is now white.
Purple?
No.
Blue?
No.
Black?
No.
Brown?
No.
Red.
Red.
They used to be red in color.
Right?
They used to be red in color.
Because red silk in India was something considered
very, red shadi dresses and stuff, so it
was considered royalty.
So their culture was all about red, so
they had it all red.
But then when the Malik Abdullah's dynasty took
over, then they switched the color to green
out of the sunnah of Jannah and all
of that.
Jannah is going to be in green.
It is mentioned, Ibn Abi Hatim, he says,
And Ibn Hatim and Sulaim and Ibn Amir,
a person is going to be, a person
will be given in one hour, 70 dresses
for you to wear.
In one hour you will have choices of
seven different dresses.
Every hour, 70 new dresses that you would
like to choose from, and you will choose,
and you're like, I don't like this one.
Give me the other one.
I don't like this one.
Give me the other one.
But every hour, 70 choices given.
And it says, And the lowest quality of
that is The lowest quality of
that in Jannah is the highest quality or
similar to the highest quality.
Shaqeeq al-Nu'man was the highest quality of
silk in the world.
Inna adnaaha Now,
the person may say, Ben, but I'm going
to get bored of green.
Why just green?
I'm going to get bored of green.
And Allah is like, this is the pinnacle
of your taladdus, pinnacle of your enjoyment.
And in it, whatever you desire, you don't
want the green, you'll get any other color.
But since Allah has chosen that color, nobody
else would desire anything other than green anyway.
Because it would be the most beautiful of
the colors.
And you know when you have the best
car, you're not going to know, yeah, it's
a nice car, but I need better than
that.
Or this is the best car in the
world, now I need something better than this.
And every time you would want to enhance
that, you will get enhancements within that color.
As many enhancements as you want.
Okay?
May Allah Subhanahu wa ta'ala enter in
Jannah.
Now, Ibn Hatim, he also says, that he
heard Ka'b, one of the Tabi'een,
Qal, If one cloth, like a piece of
cloth, one dress, thawb, or one piece of
cloth, If that
one dress was to be brought, and it
was supposed it would be exposed, and it
would be spread in the world, i.e.
people would be able to see that dress,
That people would faint, they would literally faint
by looking at that dress, because they would
not be able to withstand the beauty of
that dress, their minds, they would lose their
minds and just faint.
It would be something of so much beauty.
And something similar is said about also, the
Hur of the Jannah, where it is mentioned
that if one of them, she just takes
this portion of her finger, and she just,
in our realm, she comes into our realm,
and she just exposes that portion of her
finger, that the light of the sun would
fade, in front of the light that would
emanate from just this portion, the Noor that
would be emanating from just this portion of
her finger.
So it's a life, that's why Prophet ﷺ
said, that your brain cannot even comprehend.
All of these examples are there for us
to just get some glimpse of, like it
is going to be a realm that we
cannot understand.
In it is that which no eyes have
seen.
Right?
No ears have heard.
And human beings cannot even begin to understand.
So then what are all of these examples?
All of these examples in the Qur'an,
the Mufassirun, they say, they are Takreebi.
They are there as the closest approximation of
what possibly could be.
For your existing brain of this dunya to
understand.
Okay?
Jannatu Adnin Tajreebin Tahtihimul Anhaar Yuhallawna Feeha Min
Asawira Min Dhahab Wa Yalbasuna Fiyaban Khudr And
they will be given dresses, they will be
adorned with dresses, in green, Min Sundus Silkh,
Istabraqin, Wa Istabraqin, and rich brocade.
Muttaki'ina Feeha Alal Ara'ik Their natural
disposition, Allah says, Muttaki'ina, they will be
reclining.
So if you were to come into an
office, if you were to come in an
environment, and if you were to see an
individual, a group of people, and all they're
doing is just like, just loitering, chilling.
Right?
You come in to Anhaar Institute, and you
see, you know, Brother Asad just chilling on
the sofa there.
And all his friends are just sitting there.
They're all just like sitting there, drinking, I
don't know what, chai or coffee.
Right?
And that's the state you see him every
single time.
What would you think?
Right?
He's got nothing to do in life.
He's just chilling all the time.
You know, he's got no work, nothing, mashallah.
Right?
So, the imagery is that over there, you
will not have anything to do.
Your natural disposition is going to be, Muttaki
'in.
i.e. you'll have like a cushion pillow,
and you'll be just sitting there on the
pillow, Chalo ji, let's go, help me.
You're done, whatever we had to do, we
have done in this dunya.
Muttaki'in.
That's the first part.
Feeha in the Jannah, alal araa'ik.
Now here is where I want to elaborate
a little bit about the beauty of the
Arabic language.
So, I'll get to Areeqa, what it means.
It says reclining, you know, on canopied couches.
So, when you have something that has four
legs and a flat top.
Four legs and a flat top.
Four legs and a flat top, if it
doesn't have anything on it, any add-ons
to it, it's just four legs, flat top,
and maybe like a small cushion on it.
What is it called?
Sareer.
Who said that?
You did.
Okay, good.
It's called Sareer.
What is a Sareer?
It's a bed.
And what is the root word of Sareer?
Seen raa raa.
Suroor.
What does a bed do?
It gives you rest.
Suroor.
It gives you raaha.
That's called Suroor or Sareer.
Now that same bed, if a dead body
is placed on it, then what is it
called?
Death bed.
That's the best example.
Who said that?
Well, technically, yes, it's a death bed.
But it's called a Naash.
It's called a Naash.
Naash is the same four-legged flat top
in which dead bodies are placed.
Now, if that same four-legged flat top
with the cushion, and instead of a dead
body, you place a king on it, what
does it become?
Becomes a Arsh.
Becomes a throne.
Kursi is a footstool.
Right?
It becomes the Arsh.
Now, instead of the Arsh, if you put
a bride on it, what does it become?
Bride bed.
Okay, mashallah.
We're on a tangent.
What does it become?
Huh?
Still a bed?
It becomes Hijal.
Right?
It becomes Hijal.
Or Hawdaj.
Okay?
Now, if you take that same bed or
same flat top, four legs, and you put
four posts on the end, and then you
put a canopy on top, okay, that becomes
Arika.
That becomes Arika.
Now, Ara'ik is the Jama', the plural
of, Arika is one, Ala'l Ara'ik,
plural, like multiple canopied couches.
Right?
When they would say the word canopied couches,
you can imagine what I'm talking about, right?
You've probably seen, like, sometimes, now you can
put a king on it, too.
Right?
It will still be an Arsh, but it'll
be an Arika, which is a canopied Arsh.
Okay?
You can put a bride on it, it
becomes a Hawdaj.
And this is the beauty of Arabic language,
that a particular item could be the exact
same thing.
Depending on the use, the name of the
item can change.
Right?
And this is only in the Arabic language.
Right?
A table will be a table.
A chair will be a chair.
Right?
The maximum we'll have is, like, task chair
and executive chair.
And that's only in terms of comfort, not
in terms of use.
For us, it will still, yeah, that's still,
so in terms of usage, the entire name
will change based on what is it being
used for.
And I just wanted to allude to that,
because sometimes, we don't, like, when Arika is
being used, we must understand, there are many
words of the similar origin, but this particular
thing can switch into all of these names
based on different uses, and that's the beauty
of Arabic language.
And I hope these tangents are not too
much.
They're, like, supposed to give you guys just
a little bit of the glimpse of what
we may be missing in the Arabic language.
Okay?
Then Allah says, نعم الثواب This entire scene,
Allah is like, what a fabulous or what
a marvelous نعم الثواب What a great reward.
What a marvelous reward.
وَحَسُونَتْ مُرْتَفَقًا And what a great resting place.
What did Allah say to the people who
had an evil end?
وَسَأَتْ مُرْتَفَقًا What a wretched resting place.
What a horrible resting place.
And this is, what an amazing resting place.
وَسَأَتْ مُرْتَفَقًا وَحَسُونَتْ مُرْتَفَقًا So, with this, we
come to an end of this, and now
we begin our next story.
وَضْرِبْ لَهُمْ We may not be able to
get into the story, but I will get
into the introduction of the concept.
This is a new concept that we are
getting exposed to in the Qur'an, and
it is important for us to understand the
high-level concept.
And I'll probably do a correlation between why
this story is relevant in comparison to what
we have covered, and hopefully we can get
into the story if we have time, but
don't look like we're going to be able
to get into the story anyways.
Now, now from here, Allah Subh'anaHu Wa
Ta-A'la, He says, وَضْرِبْ لَهُمْ مَثَلًا
Strike for them, i.e., O Prophet of
Allah, explain to the people of Quraysh, مَثَل
Give them a مثَل, give them an example.
Okay?
Now, مثَل, in the Arabic language, is مثَل,
but in English, what is it called?
A parable.
Okay?
A parable.
Okay?
Strike a parable.
Yep.
Strike a parable.
Now, what is the purpose of a parable?
What is the purpose of a parable?
A parable is a timeless example, i.e.,
it's an example that transcends time and space.
Like, it doesn't matter when it takes place,
it doesn't matter in which context it takes
place.
It has become timeless, and for it to
become timeless, the names of the individuals have
been completely removed from it so that it
can become applicable to every single day and
age, every single time, every single moment.
You can all find examples in it.
Now, question for you guys.
How many...
Before I get to this question, somebody asked...
I just remembered this because I had it
in my notes here.
Somebody asked me this last time, and I
wanted to clarify this.
So they said, why do you recite and
sometimes take five, seven minutes in the beginning
because this way we can get more of
the tafseer and we lose time.
And we can all listen to the Qur
'an later.
And again, so it's a very valid question.
And I want to just clarify the intention
of that.
And this is what we learned from our
teachers.
And I'm just going to present that.
Remember the hadith of Prophet ﷺ where he
said, مَا إِن نِجْتَمَعَ الْقَوْمُ فِي بَيْتٍ مِّن
بُيُوتِ اللَّهِ That if a group of people...
It never happens except when a group of
people gather in a house from the houses
of Allah ﷻ.
Right?
That, number one.
يَتْلُونَا كِتَابَ اللَّهِ They gather and they're reciting
the Book of Allah.
That's the first part of the hadith.
The second part of the hadith is وَيَتَدَارَسُونَهُ
And then they study it amongst themselves.
i.e. tafseer and all of this that
we're doing, we're collectively studying it together.
وَيَتَدَارَسُونَهُ بَيْنَهُمْ Amongst them.
إِلَّا Except what happens?
Who knows the hadith?
اَيْوَا إِلَّا نَزَلَتَ عَلَيْهِمُ السَّكِينَةَ Except Allah ﷻ's
سُكُون سَكِينَة Tranquility descends on us.
وَغَشِيَتْهُمُ الرَّحْمَةَ And Allah's rahmah surrounds us.
Which one of us can enter Jannah without
Allah's rahmah?
No one.
So when we recite the Qur'an and
we initiate that, the intention is that hopefully
the sakinah descends on us.
Hopefully Allah's rahmah inshaAllah surrounds us.
وَهَفَّتْهُمُ الْمَلَائِكَةَ And angels come and they take
their wings and like this is happening now.
Just imagine this.
There's angels of Allah that are surrounding with
their wings.
وَذَكَرَهُمُ اللَّهُ فِي مَنْ عِنْدَهِ And Allah is
going to He is going to talk to
all the angels.
It's like look at the group of those
people that are sitting.
Look at those people that come every Wednesday.
The only reason they come from all far
and wide and travel from work and many
of them sleepy and tired but we all
come here.
We come here for one purpose that we
want to be gathered with this mercy.
That's the hadith.
Now I have two reasons for that too.
Number one, any ilm that we learn, knowledge,
if it is not connected to a sanad,
if it is not connected to a chain,
i.e. my understanding of the deen was
given to me by my teacher.
His understanding was given to him by his
teacher.
And this way we can trace our understanding
of aqeedah issues, our understanding of fiqh issues,
our understanding of the concepts that are necessary
for us to understand.
We can trace our roots back to the
authors of the books and when it comes
to the Qur'an, we can trace our
recitations back to Prophet ﷺ and from Prophet
ﷺ to Jibreel ﷺ and from Jibreel ﷺ
to Allah ﷻ.
So when I recite something, we all benefit
from the barakah of that sanad.
And it is something that our teachers used
to emphasize that if you learnt your knowledge
from just random, you picked up a book
and you read it and now you understand
seerah, there will be a knowledge but you
won't have barakah.
Barakah comes when my knowledge is directly attached
to a chain of scholars or scholarship that
I can trace my knowledge back to.
That my understanding is the understanding of somebody
700 years ago.
And I get that same understanding now.
So when we recite that together, that happens.
Last niyyah that sometimes I have when I
recite is that if you notice the style
that I'm reciting is a very tajweed style.
It is not, you know, like melodious and
we're not reciting in the salah.
Right?
It is very slow.
I intentionally try to enunciate every single harakah,
slowdown Like I'm intentionally slowing it down So
if those of you that want to follow
along then you can also benefit from a
little bit of tajweed and this is a
seerah that we recite enough times.
Sometimes you will realize, oh, I've been reading
it wrong.
I heard it the right way.
And you can hopefully correct some of those
mistakes.
So that was just a tangent.
I had a note over here.
So I do address that.
How many parables do we have in the
Quran?
How many methods do we have in the
Quran?
Hassan says four.
Wah, wah, wah.
137.
No.
How many parables?
Like big parables that, you know, ayat, four,
five, six lines, parables that Allah says.
43.
There are 43 parables in the Quran.
43 parables in the Quran.
How many parables are there in this seerah?
Three.
Three.
Three parables.
Okay?
Three.
This is the first one.
And we're going to come across the other
ones.
Aside from the story.
Mathal.
Mathal.
An example.
So your teacher will give you a formula
and then he'll give you an example.
Imagine if you were to water.
So there's a concept that has been given
to you.
And now the mathal, this parable is coming
to explain and elaborate a concept that has
already been addressed.
Okay?
The concept has been addressed.
We just studied that concept.
Okay?
So we all know the story of the
jannatayn.
We all know the story.
There are two gardens, right?
We all know the story.
What is the connection of this story of
the people, of two individuals with garden, you
know, two gardens, one garden.
What is the connection between this story and
the set of verses that we recited today?
Starting from wasbir nafsaka.
Temporary.
No, start from wasbir nafsaka.
What was the complaint?
Why did the ayah come down?
Wasbir nafsaka.
Why did it come down?
Who remembers?
What did the people say?
So he said, Ya Rasool Allah, law abAAatta
AAanna If you take away these poor people,
lianna riAAah jibAAabahum tuAAzeena The smell of their
jubba, these clothes that they wear, it's very
stinky.
We can't be with them.
Rich people.
Poor people.
What did the rich people have?
Dunya, dunya, dunya.
And they were Muslims.
They had accepted Islam.
This was after Fath Makkah.
They had accepted Islam.
But, they were like all into dunya.
Haifa Allah.
Yeah, we're Muslim.
La ilaha illallah Muhammadur Rasool Allah.
But, you know, we're like the upper class.
We don't want to mingle with the lower
class.
What was the quality of the lower class?
Then, Allah says, That choice was given in
the ayah.
Believe or don't believe.
If you don't believe, you're going to have
a horrible end.
If you believe, right?
If you believe, what was the end?
You will have a beautiful end.
Then, Allah is like, now let me show
you.
No.
Let me show you in this world what
that, the entire exchange, i.e. poor rich
people don't want to mingle.
Jannah, Jahannam.
Choose dunya, choose akhirah.
What does it really look like on day
-to-day basis in our lives?
This is what the example is going to
clarify for us.
That's the masal.
That now you've understood the concept that don't
give preference to dunya.
Don't run after dunya at the expense of
the deen.
Now, how does that look like?
Where would I be able to see this
in my life?
In this dunya?
Strike for them the example of two people.
One of them, he had two gardens.
More dunya.
Two houses.
Right?
Two big backyards.
Whatever you want to relate to that.
Because the masal is, you add your contemporary
example to this.
Jannatayni Min a'naab.
i.e. one of, even today, if anybody
has you know, vineyards.
That's very expensive.
It's not cheap.
Nobody's like, yeah, you know what?
Yeah, I just happen to have like an
acre of vineyards.
Oh, wow, mashallah.
Like, what do you do for a living
other than making alcohol?
Right?
So, just having vineyards itself is an expensive
thing today.
Maintenance of that.
Harvesting, creating.
Who's going to take care of that?
All of that is very expensive today.
Even today.
So, he had two min a'naab.
Wa hafafnahuma binakhl.
Right?
And what had happened was he had this
beautiful vineyards and they were surrounded by palm
trees.
Now, if you ever go to a five
-star resort you remember when we went to
like Sri Lanka or these places?
If you ever go to these resorts or
if you're ever traveling by these resorts if
you're driving on Florida you see on the
beach what do those resorts have?
Palm trees.
Even in areas where palm trees have no
business.
In Augusta.
Right?
In, in Macon.
Right?
If you're going by and you come across
that like the the intercontinental resort like when
you're driving you come across that it's gate.
But then it's got like these giant like
giant palm trees that have been brought in
specially for that.
If you look at Riyadh's Ritz Carlton.
Right?
There is no greenery in Riyadh.
It's all cement and concrete.
Right?
But in that particular Ritz Carlton filled with
palm trees.
Palm trees is a symbolism or you know
even till today California, LA Santa Monica all
of these places palm trees.
Right?
So palm trees so Allah is like this
person had two gardens and the beauty is
his fence was palm trees.
وَحَفَفْنَاهُمَا We covered his house surrounded his house
with palm trees.
وَبَيْنَهُمَا زَرْعَا And then he also had a
farm in between.
A farm that he benefited for various types
of crops.
InshaAllah in the next class what I'll do
is I'll explain to you how this imagery
is first.
So that we can actually visualize what this
looks like.
Because then Allah SWT in the next ayah
He says what?
And then there was like وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا
Right?
So what is this وَفَجَرْنَا خِلَالَهُمَا Is it
Jannatayni?
Is it Mazdar?
So all of that we will cover that.
You know how is the imagery looking like.
And then there is a way to actually
understand all of this InshaAllah So we'll initiate
that next week.