Ahmad Saleem – Tafseer Surah Kahf
AI: Summary ©
AI: Transcript ©
All right, salaam, Alaikum, Asmaa, Alhamdulillah, Rasulullah, rabbis,
Ali, sadriwali, Rabbana, inshaAllah. We're going to today,
start Surat kahaf. Last time we did an introduction and we talked
detailed about the JAL and why it is necessary for us to connect
with the surah. Today, we're going to start before any realm or any
science
is taught to individuals, generally the Ulama, they have
this. They call it mocha Dima til Ashar. They call it the 10
introductions that are necessary for a person to actually truly
benefit whatever is being taught.
We're not going to go into all of those introductions, but some of
those introductions are necessary. So number one, what is that
science. So what we're studying today, what is the science? Called
the science that we're studying today, or the methodology that
we're studying today is the methodology of tadabour, okay? The
word tadabohr, or to ponder upon something, is very different than
tafsir.
So tafsir is like it goes into the elaborate details. We want to look
at what Ibn Abbas said, One, you know, one Mujahid said, all of the
previous Salaf and all the opinions that exist about this
ayah. And we put them all together, and then we try to
figure out which one is more preferable, why? What is the
reason? So there's an entire process to
that tadabur is more to do. Actually, the word tadabohr comes
from dubur, which means something behind, something behind of
something. And tadabour basically means that there is the obvious
text that you and I see,
but then there is an intended meaning that Allah, subhana wa
Taala wants you to walk away from this,
which is not obvious, but it is implied through the ayah. For
example, ALLAH SubhanA wa Taala says that
afalaya Tarun Al Quran, do they not ponder upon the Quran Amalia
kurubin, kulubin, aka faluha,
or is it that their hearts are locked up?
Okay, so the obvious meaning is, Allah is asking this question, why
don't you ponder upon the Quran? Or do they not ponder upon the
Quran? Or are your hearts locked up? That's the obvious meaning.
What are some of the implied meanings we can get from here?
Guys, this is going to be very practical, so he doesn't have to
work with me. I'm going to ask questions, and I like that.
Everybody gets involved in this. What are some of the implied
things we can understand?
Okay, number one, our hearts can be locked up.
That means, if our hearts have the capacity to be able to locked up,
there will be things that will unlock the heart.
It's all there. But that's when you ponder, oh, wait a minute, a
heart can be locked up. What is Allah talking about a heart being
locked up? What's, what is the feeling of somebody who doesn't
have a locked heart. Then you go on this exploratory journey of
looking at, okay, what are the some of the other attributes?
There are 134 attributes that Allah subhanahu wa has mentioned
in the Quran, just for the hearts,
134 different aspects of the heart that Allah has mentioned today
we're going to study, for example, Surah, you know, Alhamdulillah.
This beginning the word Alhamdulillah, there are 63 ayat
in the Quran
that have the root word of hamd. And in that, there are different
elements of Hamd praise that ALLAH SubhanA wa Taala is alluding to.
So when we ponder upon this ayah that our hearts are locked up, oh,
we get to know that the hearts are locked up. Number two, the fact
that Allah subhanho wa Taala is asking a question. Who is the one
who is asking the question? AFA la Yat, Ada Barun, Al Quran? Do they
not ponder upon the Quran? Who is the questioner? Allah subhana wa
taala. When somebody of the status of Allah subhanho wa Taala asks a
question, is that act important or not important? Very important. So
that tells us this Tada bur is an important act. The third thing
that we extrapolate afalaya, tada Barun. It's a collective. You
know, Allah subhanaw taala has used the collective position over
here. It's plural ya Tada Barun. Why do they not collectively
ponder upon the Quran
that tells us that it is a communal obligation.
So all of that is extrapolated through Tada bur without a.
Actually going into tafsir. Now, what is the actual meaning of
tadabour? Tadabour could mean 10 different meanings. There are
seven different akwalaf. That's tafsir. So we are not doing
tafsir. We are doing tadapur Because that is the command of
Allah subhanahu wa taala, that every Muslim should have access to
tadabour. He should be able to look at the text of the Quran and
understand it. We're not trying to make any fake rulings. We're not
trying to say what's halal and haram. We are not trying to do any
of that. What we're trying to do is, here's the text of the Quran.
How can I understand this text of the Quran and apply it to my daily
life with the obvious meanings and the implied meanings Is
that clear, cool
Alhamdulillah. So some of the introductions that I'm going to
give today.
So the first introduction is for every Surah nuzool.
When was this surah revealed by the ijma of the scholars? The
surah is a Makki scholar, Surah except one or two ayat, okay,
majority of the scholars of the opinion that it was revealed,
revealed in Mecca. Was revealed in Mecca.
It has 110 ayat, because there are some, some Surahs in which there
is a tilap between the tafsir scholars. If it has six or seven
ayat, if has 10 or 11 ayat, because some of the stops where,
because we have to understand this, these ayat didn't exist at
the time of Rasulullah. The entire Quran is one conversation.
There is no Wahid name, talata Araba, 1234,
these did not exist at the time of Rasulullah. Sara Salam. So the way
they would recite the way for them, Quran would be
Alhamdulillah. Abu tava, wala Mia jaala ja we stop here for them.
Wala Mia Jala ho ay WA, Jan Kaimal, lean dira towards the end,
an ALA hum a Joran Hassan and maki Nafi ha Sanam EHA abada. It was
continuous. They would continue. But the Sahabas understood
meanings of it, where to stop. Okay? So they, when wrote the
Quran, they placed stops. Stop here. Stop here. You are not
allowed to stop here, because if you stop here, you will change the
meaning of the ayah. So these ayat were put together by the Sahaba,
and certain Sahaba said, Surah Al Fatiha. Bismillah is part of Surah
Al Fatiha. That's why, if you pick up the Arabic Qurans, the ones
printed in Medina, it says Bismillah hir rahman IR Rahim, and
it says Wahid one. But if you pick up the Qurans printed in Pakistan,
India, Bangladesh, all of these places, Bismillah, rahman, rahim,
and then Alhamdulillah, Rabbi Lamin is one.
In that Quran, Alhamdulillah is number two, the second ayah,
right? So those are minor clafs. It doesn't change the meaning of
the Quran. The Quran is as is so when we say that it has 110 ayat,
which means that there is no difference within the scholars,
how many ayaat it has. It has 15 179
words and 6306
haruf, alphabets, okay, 6306
Rufus, five, 1579
words and 110 ayat, this is the only name of the surah.
There are Surahs in the Quran which has sometimes six names,
seven names.
Naming. The naming convention of the surah is that either
Rasulullah sallallahu alayhi wa sallam gave us that name,
or the first three generations,
they suggested a name for the surah
after the first three generation today. Hassan can come and say,
You know what, I don't like Surah Kahf name. I think, you know it
should not be called Surah Kahf. It should be called, you know
this, Surah should be called Surat Musa,
because it has the story of Musa or Surat hadir,
right? You and I can't come and make that decision now. Okay, so
the first three generations, so, so the ones that Prophet
salallahu, Adi Husam, told us that name is called tautifi, which
means we stop at that. Tauti means what to stop. We don't go beyond
that. These are the names that came from directly from Prophet
sallallahu sallam. Then there are other names that came from Sahaba.
They didn't get it from Rasulullah, but they named that
Surah, and none of the Sahaba amongst them told them, Don't name
the surah this way. So Abu Bakr comes and named the surah and Umar
and Uthman and Ali, everyone's okay with that name.
So then they're like, Okay, this name is acceptable with the
sahabas. But again, it was not from Prophet sallam, it was
ijtihadi. It was something that the sahabas. It was their own
conjecture, and they said, Let it. There's no harm in naming it this
way. But after that generation, the first three.
Generations, you and I can't come and name the surahs.
So it has one name. We talked little bit about the fubl of the
surah last time. For example, Prophet sallam said, Whosoever
memorizes the first 10 surahs. And if you meet the JAL, you can go
and recite this on the JAL. And it will be resmatum minhu. It will
protect you from the JAL. In another ayah, it says it will the
last 10 ayahs that will be a protection. In another Hadith, it
mentions, In another Hadith, it mentions that whosoever memorizes
Kula, the who memorized the entire Surah, it yajibu, Aila Shah
Siljan, it makes Jannah was about that person.
Okay. And another Hadith, it says in Musnad dharamine, whosoever
recites Suratul Kahf, Layla till Jumaa, the night of Friday. What
is the night of Friday?
Thursday night? Okay for us Muslims, it's Thursday night after
maghrib, because our day begins from Maghrib. So laylatil Jumaa,
so our night comes first and then the day comes. So Laylatul Jumaa
is the Thursday night for us, for our terminology, whosoever recites
after maghrib, laylatil Jumaa, Allah, Allahu, minanan, Nuri Allah
is going to illuminate a specific light for you. Fima, baina, who,
between you, that intensity of that light is such that it will
illuminate the path if there was absolute, utter darkness wherever
you are from here until Makkah,
that entire path will be illuminated with that Noor
ajib, imagine the lumens on that light,
right? It's just crazy. You cannot even begin to understand.
Okay? Then another Hadith, Prophet sallallahu sallam, says,
and Abdullah ibn Farah na rasulallahu Ali, he wasallam Akal,
Shia al
famille. Shall I not tell you about rasura that when it was
being revealed, there was an entourage of 70,000
angels that came with it,
malar IVA Muhammad, Bay Ness.
The greatness of this surah encompasses everything that is
between this earth and heavens and the earth, whatever from here till
the first sky, whatever exists in here. The greatness the surah and
its greatness is greater than whatever it fills the entire
universe in basically Malay, the entire universe is filled with the
greatness of the surah
Lee, for whom Sahaba, who's going to get this greatness, Lita Lee,
ha the one who recites it. If we don't recite it, you don't get the
greatness of the surah. But if you become from those who recite this
surah, Lee taaliha, if you recite this, you will be filled with that
greatness too. Allahu Akbar,
Kalu Bala ya rasulallah, tell us about this surah. That's such a
great Surah,
faqal and Nabi SallAllahu Ali, he was salam sura.
Of as habul Kaf, the people of the Kaf. Man Kara Aha, yaw muljumwa,
whosoever recites is on the on Friday.
Hofi ra Allahu, Rafa Allahu, Lahu Al jumaat Al uhra from the past,
jumaatil Today, whatever sins you had done, Allah subhanahu wa taala
has expiated all of that for you, everything is gone.
Was yadat Salat Ayam,
so the previous seven days, and add to that three more days, the
three days of coming also You're forgiven. Bonus. Get extra bonus,
WA APA Nuran, and that person will be given nur light, WA nu run,
that person will be given light
ya Bulu sama.
The light would be so powerful and intense that Nur that person will
be given that if that Nur this light was to be pointed at the
sky, yablu Sama, it would reach the first heaven
that light.
And then in the end, he says, wahya in fitna Tidal, and it will
also protect you from the fitna of the JAL. Okay,
these are all that are considered Hasan or, you know,
these hadiths all are sahih or Hasan. There are other hadiths
that are daif in nature. But again, you know, we have enough
for us to get from sahih that we don't need to get.
Into those so we begin Inshallah, the surah today.
The sequence in how we're going to do this is I'm going to recite the
verse. We're going to ask somebody to recite the first seven verses,
and then after the first seven verses, we will go through the
surah. Very simple. Those of you that have taken tafsir classes
with me, you know what I'm talking about, right? We're going to go
through Word, Word, Word, try to understand the text of the ayah.
Then try to understand the entire whole ayah and how it applies to
us, and then maybe do some reflections on that together, or
some lessons towards the end. Inshallah, okay,
Jamil
Khazar is going to recite, yes, Thank you. First seven eyes, Let's
go loud. Who?
Many
and
know so
be
A
mean,
Cabo radical,
when
next time,
Barak Allah,
Allah, subhana wa Tala, he starts off Suratul
sul kahaf Allah says Al hamdu Lila Hil Lavi,
all praise is to the one
anzala, Ala abudihl Kitab, the one who revealed on his abd on his
servant, Al Kitab the Book wallami aja Allahu awaja, and Allah has
not created for it, ie for this. Kitab, Ari, wajan, any
crookedness, any crookedness, you can grab some chairs from there,
there's some chairs. Oh, it's okay if you want to sit
down. So Allah, subhanaw taala, starts off this surah with
Alhamdulillah. How many Surahs in the Qur'an begin with?
Alhamdulillah?
Five. Five. Which ones
Surat, Al Fatih, somebody better get that because if you don't get
that one, I'm walking out here. I'm like, Yeah, you guys even
Muslims, right? So Alhamdulillah, Alhamdulillah, that you got,
Alhamdulillah, that's great. What else
Alhamdulillah? Abdi Hill, kitaba, great. What else
we got?
Fatiha, Fatih. Alhamdulillah, okay,
and I am a
next,
last one, Sabah.
Sabah. Surat Sabah. Okay, Surat Sabha in every single one of these
beginnings ALLAH SubhanA wa taala,
this Hamd, this praise of Allah subhanho wa Taala is bound to a
specific attribute. Okay, so the word Hamd, when Allah is praising,
when we're praising Allah subhanho wa taala, in the first one, is
Alhamdulillah, we were praising Allah subhanho wa Taala for what,
Rabbi lami, he is the creator of this universe. Okay? Over here we
are praising Allah subhanahu wa that not only the fact that he
created you and me physically, right? And the next ayah is
amawati wad in surat al Allah is the One who created Praise be to
Allah, the One who created the heavens and the earth. So he.
Created us. He is the Creator. He created the heavens and the earth,
but he didn't leave us like that. So the third Surah comes and says,
alhamdulillahi, anzala ala Abdi Hill Kitab, that He created you
physically, and he created the sources of your sustainability
physically, but then he also created for you your spiritual
sustenance. Anzala ala Abdi Hill, Kitab, that he is the one who
revealed on his ABD, on his servant the Kitab, the word hamd
in the Arabic language is interchangeable. So
shukr, hamd and madh,
all of them. We can use the word hamd to describe all these three,
Hamd, praise mad, to praise in English, all of them are same, but
we're going to come to it now and shukr to thank someone. Okay,
number one,
Hamd, specifically when, when you say hamd in the meaning of shukr,
thanks to Allah subhanahu wa it is specific to an exclusive bounty
that Allah has given you,
and that bounty belongs to you and nobody else. Allah gave you three
children. Alhamdulillah, those are your three children. Nobody else
has them. That's an exclusive bounty to you. Allah gave you a
new car, a better job. Those are exclusive things. So when you say
Alhamdulillah, Allah for the job, you're thanking him. You use using
the word hamd for the meaning of shukr. Now, the second meaning is
Madha, okay,
oh. The second meaning is ham to praise when we praise Allah,
subhana wa taala, right? And this is the praising that we're going
to talk about when we praise Allah, Subhanahu wa taala, using
the word hamd. It is for a bounty that you have benefited from, and
you have benefited from, and you have benefited from, and you have
benefited from, and I have benefited from, and all of us have
benefited from. So when hum, this used in the meaning of praise,
which is the meaning over here, Alhamdulillah, we all Praise to
Allah. Praise to Allah for the for a specific bounty that was sent
for you and for me and for every single one of us. We all are in
debt of Allah, Subhanahu wa Taala to praise him.
Okay? And the last one is when he used the word hamd for mother.
It's something
that is beautiful and not necessarily that something has to
provide any benefit to you. So you can look at a beautiful car, and
you say, you know, Alhamdulillah, a great car. That car,
Alhamdulillah is not providing any bounty to you. You are praising
something. Whether that thing has provided any good towards you or
not, you praise it. And that comes that hamd comes in the meaning of
mother. Now, all of this in the Arabic language, in the Quran,
various different meanings of hummed have come, and most of
them, sadly, have been translated to praise, praise, praise, praise,
praise, in translations. But we, you know, look at the context. And
then, if the word hamd is being used for a bounty that is specific
to you and me, for example, hidaya guidance is specific to you. For
example, you got guided, right? So if it is Hidayat that you want to
thank Allah, subhanho wa taala, then that's your guidance. If
Allah gave you a beautiful voice to recite the Quran that is for
you, not the person next to you, not the person next to you. But
then when it comes to Quran, when it comes to art niman, when it
comes to all of these things that everybody has benefit in
Rasulullah, sallAllahu sallam, thanking Allah subhanho wa Taala
for Prophet salallahu sallam, he's the greatest bounty that we have
in our Ummah, right? There's the greatest bounty of Allah subhanho
wa Taala given, right what Allah subhanaw taala says.
Man Allahu, Alamin, Rasulullah, minhu, the greatest bounty that
Allah has sent to the believers is Allah resurrected A messenger from
amongst you.
Okay, so, Prophet sallallahu Ali, he was salam. He said in ummati,
alhammadun, Prophet
sallallahu sallam said, My Ummah are the ones that have praised
Allah. Subhanho wa Taala the most. No other nation has praised Allah
more than Muslim Ummah.
Why is that?
Remember, I said,
Okay, so we pray five times a day and we say alhamdulillahi, rabbil
alamin in that right, 17 times a day. Okay? Yes.
After every Salah, we say Alhamdulillah.
Everything good and bad that happens, we say Alhamdulillah.
When you wear your new clothes, what do we say? Alhamdulillah,
kasani, he prays to the one who gave me this clothes.
Old to where Alhamdulillah the almani or, you know, and if you
look at the life of Rasulullah from the time he would get up
disturbed in the middle of the night, and that would be his
waking up for tahajjud, what would he start off with? Right? As the
Hadith mentions that he would, he would start off alhamdulillahi,
Ayana, alayhi nishour, a lot of people don't know that that's when
you wake up and you're happy, but when Rasulullah would wake up and
he was disturbed, disturbed by some something that happened in
your life, some email that your boss sent you at two o'clock at
night and you went to sleep, you know, disturbed, or somebody sent
you a text message and ruined your entire day for the rest of the
day. We all go through those things, right? When Rasul and
rasulallah was also a human being, he would have those experiences
too. Do you really think he went to sleep that night when Abbas
avatar Allah revealed he was like, masha Allah, great, ayah.
He went to sleep? No, he was like, disturbed, like he said, I heard a
human being. So when he would wake up, WA Jahan, like he woke up out
of a shock, he would not he was not settled. He woke up unsettled.
Then he would say, Allahu, Malak al Hamd Anton
O Allah, all Praise to you. You are the noor of the Sama wat, all
the heavens and the earth. Wala, Kal, hamdu, Anta ka Yu, Musa,
mawati, wad. And all praise to You are the one who is a star who is
sustaining Qayyum, he you are sustaining the Sama wat and the
earth. Wala, Kal, hamdu, Antara bu Sama, Wati, wala. And all praise
to You are the Rab. You are the creator. Rub is somebody who takes
someone from
very, very,
very, very basic beginnings to perfection.
Very basic beginnings to perfection
in a stage wise progression. So stage wise you go from a baby.
That's why somebody who takes care of you, your parents and you grow
old, they have done tarbiya to you. The word tarbiya comes from
Rab
that they took care of you in every stage. Now you needed food,
now you needed shelter. Now you needed you needed to learn how to
tie your laces, and you needed to learn how to put your belt on and
put your hijab on, and all of tarbiyah state wise. So he's
saying Abu Asmaa wala, Kal hamdu, Anta Rabu, Sama, Wati Wala.
So even in that night, rasulallah praises Allah, subhana wa taala.
Then he gets out, he prays Salat. In his salah, he's praising Allah
subhanho wa taala, when he is finishing the Salah, Hamdan, kafir
and tahib and Mubarak. And when you're getting up from the rukuwa,
imagine the value of the praise in the eyes of Allah subhana wa
taala. You know the story of this, right? The story the sahabi this
was not from Rasulullah. So, you know, as they were praying, one of
the sahabis, he got up and, you know, he was feeling really
spiritual, like he was feeling like really connected in the
Salah. So he out of his deep connection, he said, he uttered
things that had his heart wanted to praise Allah in a manner that
rasulallah had not taught him.
So he said, Hamdan kathiranda,
you know? So he said this. What happened after
Rasulullah says Manila, the kalahada, who said this statement?
So now this guy is like, I'm okay. I'm not even speaking of
because he RAS gonna take me to town, right? I'm not going to say
anything, because it doesn't look like it's a positive thing. Then
he says, Manila, he Kaala, who is the one who said this, Kaala
salah. And
one narration says he asked three times the person was so scared to
say then finally he said, rasulallah, like I was the one,
you know. He says, I saw 70 angels.
So Rasulullah was able to see so tadabour allows you to see that he
was able to see angels. He said, I saw 70 angels that were present in
the gathering,
and they all ran towards this one person to be able to document this
praise and be the first ones to take it to Allah subhanho wa Taala
say, I wrote this. This is a new praise that nobody has praised
Allah before, and I was one that documented
it,
Shaykh Yusuf and nabhani. He was a scholar of the last century. He
passed away
thing in the 70s or 60s,
Sheik Yusuf and nabhani. He was from Philistine, right? So what he
said is, one day he said, You know what, ALLAH SubhanA wa Taala
starts off Surah Al Fatiha with alhamd.
So it is so important for me to understand this.
Concept of Hamd, the concept of hamd.
So for the next five years, he didn't have Google, he didn't have
aI
chat, GPT tell me all the praises Hadith that exist, right? So he
sat through reading every single text that he could, every single
so he started with the Quran. So he documented every place in the
Quran where Allah was praised, you know, by ham or Sana. And he found
that they were
close to 1/6 of the Quran was all praise of Allah, Subhanahu wa.
Then he moved on to Hadith. Hadith collections today, we have roughly
67,000
unique Hadith in our collections. 67,000
if you take Bukhari, Muslim, all the sihasiddha, and also the other
six other books combined, remove all the repetitions, we have
around 63,000 67,000 some people say 67 roughly 70,000 right? He
found he collected close to 10,000 Hadith. In the introduction of the
book, he says that wala padjamma to aktar Amin ashrata Alfa Hadith
and
I have collected more than 10,000 Hadiths, unique Hadith that just
pray, that are all about praising Allah, subhanho wa taala. Then he
said, and I have removed from them the EIF.
If I was to add the if in it, then I would probably spend my entire
rest of the life trying to figure something out. Then he said, How
am I going to compile all of this together? And,
you know,
then people could not be, you know, he put everything together.
I think it was close to seven or eight volumes, and he was like,
There's no way people are going to read this. So he concised it, and
he brought it down to, I think I used to have that book. I lost it
in the shipment when I was coming from Saudi back to Canada.
But the book was called Al Jami uttana Allah. Al
Jami uttana alallah, I believe it's available in English too.
Somebody has translated it from UK Yusuf ad nabhani, Jami or Sana
Allah. And that book is around 180 pages, I think 160 pages, 170
pages. It can be more than that, but it has it for me. That was one
of the easiest, but one of the early reads that I read when I was
in Saudi and it allowed me to actually really appreciate the
concept of praising Allah, Subhanahu wa Taala in Islam. And
the
reason I'm emphasizing this is because this is a very powerful
concept in our
religion. It is supposed to provide Iman boost to our iman by
praising Allah subhanaw taala, it's supposed to have a direct
connection to our iman.
So ALLAH SubhanA. Allah starts off and he says, Alhamdulillah, the
word Al over here, this al in the Arabic language can come for
multiple meanings,
Al, for example, if I say,
if you guys leave from here, right? We were all sitting here,
and then I talk about, and we're like, somewhere by the lobby, over
there in the entrance, and I say, you know the TV? Which TV would I
would be referring to? Which will be the last TV? You saw these two
TVs, right? So this is called La mulad, the last thing your mind
can recall.
So when I say the TV, it's the last thing. When I say the so we
were all sitting and the Ferrari drove by, or Lamborghini drove by,
and an hour later, I'm like, remember the Ferrari? It's not
here, but it's the Ferrari or the car. The specific item that you
saw that went, Okay, that's la Mullah had the other lamb is
called lamul istirak, which means that the terminology that mashek
explained, that he said, If you were to take this word and the
concept of Hamd, and if you were to take the word Hamd, and if you
were to take that and drown it in water, istiraq means to drown,
which means when you put a it means that every single type of
praise that happens in this world, all of that, the chain of that,
all of that goes back to Allah subhanho wa taala, for example,
you did something nice to the brother next to you.
He says, Alhamdulillah, how is that connection to Allah subhanho
wa taala? Because it was ALLAH SubhanA wa Taala who placed in
your heart to actually do something good towards your
brother.
Without Allah's tawfiq, that would not have happened. And that
tawfiq, you praised him for the Amal, but it was actually the
Tawfiq of Allah that allowed you to benefit from it, so that.
Ulama. They say wala, Utah, Salt al hamda. If you were to create a
chain of ham and all the praises that exist in the world, you will
find that every single type of praise returns back to Allah
subhanho wa taala. Okay, and this is Lamb of istiq Al hamdu. Every
single type of praise that can exist in the world. All of that
belongs to Allah subhanho wa taala. You like a beautiful car.
The car would not have existed if Allah had not placed iron in the
earth. Nothing that you would praise, except that you will be
able to make a link back to Allah subhanho wa taala, Alhamdulillah,
Allah the anzala, Allah Abadi, hilki tab he is the one who
revealed on his servant, abdihi, on his servant,
Al Kitab.
When Allah uses the word anzala, it's different than nazalah.
Anzala means the entirety of the book was revealed to the first
heaven.
Inna, anzalna, hufi, Raila til Qadr, did the Quran reveal
entirety in Laylatul? Qadr, no. Where did it get revealed to the
first sky, Sama adunia. It came from lo Hal mAh, food until the
first heaven. From there it came down over
23 years on, Prophet sallallahu, sallam, when that this? You know,
you know when, when that 23 years of Revelation is talked about in
the Quran. Allah Subhanallah uses the word NES Zelda, but when he
uses the word anzala, the MUFA sirun, they say it's always
referring to Al Kitab, because the book didn't exist. Quran did not
exist in a form of a book at that time in Makkah. So it is referring
to the Kitab
that was there. Anzala, ala Abadi, hilki, taba Allah is the One who
has revealed on his ABD, the Kitab, the word ABD is the highest
maqam, the highest status that a person can achieve in his life,
which is an absolute submission to Allah subhanahu wa
and nobody has perfected that status more than Prophet
salallahu, alayhi wa sallam. As a matter of fact, the ulu, the
Ulama, they say, the the the height a person may rise with
Allah subhanho wa Taala is directly correlated to the depths
of submission that he can portray to Allah subhanho wa taala. That
is why, if you look at Rasulullah sallallahu alayhi wa sallam,
and it's very befitting, right? Because it's the same Allah,
right? When Rasulullah sallallahu alayhi salam was in Taif, and he
was going through that difficulty, and the kids had thrown stone on
him, and the blood had flown. So you need to understand how much
blood was flowing. Because if blood flows little bit, it dries
up, the blood flowed enough that it went down his clothes, all the
way down to his leg, until his leather socks became wet with the
blood.
So it was not just like a minor, oh, you know, I got hurt, and
there was a small bleeding, and it stopped. It was enough blood like
so he had enough wounds on him that he bled to the level that he
fainted.
Then when he woke up,
he found himself in the garden, and he sat next to the garden, and
somebody saw him,
and this was one of the Jewish people who used to believe in
Eunice Ibn Mata. He was from the tribe of Eunice Ibn Mata, and he
was a servant and a slave. He comes to him, and he said, In Aina
and where are you from? So the person says, I am from, you know,
Naina wa
I'm from nainawah. So Rasulullah said, Allah, Sallam says, Min
baldat Yunus, Ibn Mata, you're from the land of Prophet Yunus. So
this person is, like, the Arabs don't know anything about Prophet
Yunus. Like, how do you know about that? He said, Hua Akhi. He's my
brother. He is a prophet, and I am a prophet. The parallel in this
beautiful thing is, right after this
the story of Yunus Ali Salam is that for him to rise to his
ascension, he had to go to the depths of the sea. The whale had
to eat him and go all the way to the depths of the sea. And he
ascended in his ranks in with Allah subhanahu wa by being tested
to go all the way to the depths of the sea,
right? And then make the DUA in nikuntu Mina Wali, mean, right?
Then he came out because of this dua for Rasulullah sallallahu
alayhi wa sallam. In that moment, Allah is capable of rising
somebody by taking him to the lowest depths of the sea, or by
like Rasulullah in the lowest moments of his life right after
that, Allah took him to the highest maqam that a human being
could ever raise. And both were.
Ambiya. But the difference was the Ulama. They say that Rasulullah
Sallam had perfected abudiya. He had perfected servitude to Allah
subhanho wa taala, total submission to Allah subhanho wa
taala, Ayesha Radi Allahu anhu, once some of the Sahabas, they
came to Prophet sallam, and to some of the Sahabas they came and
they sat down with Rasulullah, sallAllahu sallam. They sat down
with Ayesha Radi Allahu anha. And you know, this was when she had
become old, and they asked her, tell us about how was Rasulullah?
This was a generation who had not seen the Prophet sallallahu
sallam. So they wanted to hear firsthand from his wife, Kai
fakana hayat rasulallah. How was his life? So the Sahabas, they
responded. So Ayesha Radi Allahu anhashi responded. He said,
lay, let them in. La Ali one of the nights, Dak la Rasulullah,
Prophet sallallahu, alayhi wasallam, he entered
fakamba. He got up and he made wudu
Fasal Allah. A Salah.
So he he started praying for kaama, for Samat. He got up, and
he became like a statue,
wabaka. And he kept crying. Wabaka, he kept crying until the
tears flowed down from his beard and his chest.
It became wet from his tears,
summa. Raka was Samad, then he did ruku, and he became a statue in
the ruku, long rukh,
then long sajdah. Then after all of the Salah happened as Bilal
RadiAllahu, an came and said, Fajr time has happened.
So this is like he enters the home, and now he's in the two
Rakas that he's praying. And he prays those two Rakas the entire
night until Fajr time happens.
So Aisha radiAllahu, ansay Ya rasulallah,
Lima dahadha, like why doing this? Like, if I was, she's saying, if I
was in your shoes for Allahu, Jamia, Abu, Allah has forgiven
everything you're entering Jannah. Like, I if I got that, like, I'm
good.
So he turns back and he says,
afala, akunu, abdan shakura,
shall I not be a slave of Allah that is thankful?
This was the pinnacle of Rasulullah, sallam, servitude that
allowed him to be Subhanallah, Masjid Al Harami El Al masjidil,
akosladiba, rakhna Hau la sanctified is the one that took
Abdi, his servant, from Bayt al maqdis, all the way to the seventh
heaven, and that same rabudiya made him qualified for him to be
able to receive this message. Al Kitab. The reason we need to
emphasize on this is today, many times our we see people around us,
right? You say something about the deen, and they're like, Please
forget about this Dean. We can talk about Dean later. Or like,
you know, as we were hearing something today, he's like, you
know, Hajj, Hajj. What do you mean? You see white hair in my
beard, like, why do you want me to talk about Hajj right now? Let me
get old. Inshallah, enjoy my life. Then when I get older, I will
think about Hajj, right? Abudiya is when you become capable of
that. Ibadah, you submit to Allah. And I say, Yes, I will submit. And
I will do it, irrespective of what is happening inside, around our
society, and it's very hard, because when an ayah comes and
hits us wrong,
a brother came to me and he said,
Sheik, I work for this company, Fortune 500 I'm a director level,
you know, and I have to buy alcohol on my credit card.
That's part of the things we have to do.
I said, I really doubt that the policy says you must buy alcohol.
I don't think any company has a policy that says you must buy
alcohol for your client.
I think it's just the norm, and you are really afraid of not
following that, breaking that norm,
or it's an implied understanding. But if you say that my religion,
because in which country are you going to be able to say, my
religion does not allow me to buy alcohol for somebody? This is the
country. If you're a religion, where else are you going to
practice this? You say, I'm not going to buy this. I know of an
individual who runs a company in Mashallah. He's, you know very,
very well, to do. And in his company, he has, like, more than
120 staff here in Atlanta.
And he has a policy. He has everybody working, non Muslim,
Muslims. He has a policy, you cannot expense alcohol and you
cannot expense pork. You.
Is you can't take your client on a bacon breakfast.
And it's weird, because some of these white people have to go and
say, I'm sorry. You know, I can't put bacon on my credit card
company policy.
But that's amazing, but that shows you. Abudiya that we submit to the
command irrespective of the circumstances we're in, and when
we do that, Wallahi, summa, Allah, He Allah is only going to increase
us in status, because when we submit it to Allah's Will and
Allah's command, knowing that there might be consequences, know
that Allah is not going to leave you alone. Mantara, kashay and
lahi Awad, Allahu bhikhay Ram minha, if you left something for
the sake of Allah subhanho wa taala, we know the promise Allah
is going to replace it with something that is going to be
better, khairam bin Hai, it is going to be better than what you
left.
So Allah subhanho wa taala, over here, he talks about this beauty
of Allah, Prophet, sallAllahu, sallam, and his attribute of Abd
anzala, ala Abdi Hill, Kitab al Kitab, this book, it is referring
to the book Quran. In it is halal and haram. In this book is what
tells us what is right and wrong, what we should and should not do,
what is the stories of the people of the past? And the entire Quran
is filled with the two predominant type of narratives. It is either
talking about Revelation and nations that carried the
revelation. So it is talking about Bani, Israel. It is talking about
the people of the past. It is talking about Sabah. It talking
about all the people that had a revelation, or they interacted
with ambiya and how they behaved. And the second thing is, it is
here to tell you what to do and what not to do in your life.
Okay, that is what Al Kitab is. The sad reality is, many of us,
right, will spend our entirety of life not knowing what Allah has
asked us in this Kitab. So, Alhamdulillah, this is at least a
step in the right direction. While I'm here, Allahu Ali wa Jah, for
this particular Kitab, ALLAH SubhanA wa Taala says that Allah
has not see the translations. I don't know what if somebody has a
translation, but you know, generally the translations, like
it doesn't have crookedness. There is no crookedness allowed in it.
Those, are metaphoric meanings. What Allah subhanaw taala is
saying here, walam yajal ja ALU Shay to create something means,
lay sa Ana mahu, judhan, FEMA Kabil, it did not exist before. So
when Allah is saying walam yaja, Allahu, Ajayan, there has not been
any crookedness that was created for it. So it is far from having
any crookedness in us. Allah is like there was never any form of
crookedness that was ever created that could be applied to this.
Quran.
Then what is the equality?
Paiman, the next ayah
ka yeeman. It is absolutely perfect, decisive. It is
absolutely straight
in its meanings, in the decisions that it tells us, in the do's and
don'ts. If you look at today, what happened today's, you know, we're
in this political climate, right, left, right,
pro choice and all of that abortion, right? How did that all
happen? Right? Summary of it was, in the United Nations, they said,
Okay, we want the best experts. We're gonna take experts. They're
gonna talk about the children and the life and how life is pro life
or pro choice, right? Life is important. They're like, No, no.
We got to look at the choice of the woman, right? And the two
presented their arguments, and today we have the two camps that
you see. One says absolute life irrespective of the consequences,
and others as absolute choice irrespective of the consequences,
both when they connect, that connection where they cannot agree
is awaj,
it's crookedness.
And if you look at the position of our deen, it is very different. It
takes into consideration both sides. It's actually the only
position that can satiate both sides, the
position of Islam. That's not the point here. But like, you know,
right? We're not going to go into
that. But the point being awaj, crookedness. So we may hold
positions, society may hold positions, left, right, go this
way, go that way. Islam comes and says, This is the position. Now,
whether you like it or you don't, this position is kayim. It is
absolutely perfect and straight, okay?
The other part, the other meaning of the word. This is important
because I didn't, I didn't explain the word image. I'll go back to
that word just quickly.
So the word revage, if it starts with.
As a Castra or a zir awaj. And there's another one which is awaj
with a fatha.
There is a subtle difference in that, if it's awaj, it is
referring to a crookedness in a physical object that your eyes can
see.
So for example, something like, if you look at that chair, it is
twisted. You can your eye can object to that chair that is
crooked. It's actually bent. Your eye can tell that that type of
crookedness that is physical in its nature, and it is visible
through the eye, is called awaj,
okay, when the crookedness is in our beliefs.
When the crookedness is in our beliefs, it is metaphysical
crookedness. It's not physical in its nature. It's crookedness in
our thought, our intellect.
Those crookedness are referred to as awaj in
the Arabic language.
And the third category of the word iwaj is crookedness that kidna, if
you use the word iwaj with a with a kasra or Azir, it also refers to
crookedness that is not apparently visible to the eye.
So it could mean a spiritual or a metaphysical or a belief or a
moral crookedness, and it could also believe it is crooked, but by
the time you figure out it is crooked, it's too late,
which is referring to marketing propaganda.
Okay,
cool.
Okay,
how are we doing with energy?
Alhamdulillah, Alhamdulillah. Now I'm not talking about your
Alhamdulillah energy. I'm talking about some how are we doing we're
good with energy. Everyone, good. Okay, you're tired down. Okay, we
don't care.
You're my son. It's okay. Your energy can you can sleep if you
want. You can go there and
sleep. Hey, man, I'll stop at this. Ayah, Now, by the way, so
this is, I had to spend time explaining some of the concepts.
We're not going to be going this low. You know, people know me that
have done that there are some key concepts that I need to get
across. So maybe first two sessions are going to be slower,
and then we pick up pace. Okay? Because there are very important
concepts related to the surah that I'm trying to set the stage so
that when we come across those things, then it's going to be
easier for us. Inshallah, okay? By Yemen, it is absolutely straight,
perfect. Li Yoon, viraba San Shari, then. Now, what is okay.
This is great. This book has no crookedness in it, or no
crookedness has been created for it, and it is absolutely perfect
and straight. The first thing you would expect, if Allah has
described a book with these qualities is Allah is going to
talk about like, you know, do this or don't do that.
The first thing Allah says is this book has come so that it may warn
leonzi Ra, it may warn Sen Shadi da. It may warn people about a
severe torment.
Question, what is the torment?
Why didn't Allah subhanahu wa mentioned the torment to us? Why
is the torment not mentioned in why Allah has not mentioned the
torment to us? Why not talk about the
torment?
No, but why not say that there's going to be Sun Shadid, it's going
to be a severe torment, and then the torment is you will be thrown
into hellfire. This is going to happen. Your legs are going to get
roast, whatever, like. Why not specify them?
This is called pondering, asking questions. Why not specify?
Okay, so let me, let me give you a Yeah, because when the person is
reading the beginning, you don't want to throw off
the reader since the beginning. From the beginning. No, no. So,
for example, if I say to you,
let's say we'll take anybody Ali, for example. So we say that you
know
you have misbehavior you haven't. But just example, you know you
have misbehaved in the class, and Hassan is going to punish you
after. Are you going to be worried,
Hassan? You're like, okay, whatever. Right, punish me, all
you want, right? Like, punish me all you want. Okay? But then if
you switch that, and you say, You know what, you have misbehaved and
you've crossed certain rules, and now you're going to be taken to
the sheriff's office, and they'll, they'll be taking care of you, you
have a little bit more concerning like, wait a minute now. Of those,
Sheriff.
Happens to be in Egypt, then you have little bit more concern,
right? Because there is no kawani, and there's no rule if they happen
to be in Pakistan, may Allah protect you, right? Like there's
no end after that, right? We don't even know where you went. We'll
find out. We'll hopefully find out about you in two years, right? As
the severity of the Punisher increases,
the judgment of the punishment intensifies. So look at the ayah
right after that ALLAH SubhanA wa Taala says it is a severe torment.
All you need to know, millad dunhu, the torment is from Allah
subhana wa taala. He is the Punisher. A
the punishment. You don't need to worry about what the punishment
is. It is enough of a punishment for you to know that the Punisher
is Allah, where are you going to run?
Ayina, tadhabuna,
taalbun, where are you going to go? Allah, where are you going to
run?
You can run anywhere from Allah, subhanaw, taala,
right
by Yemen. It is straight Leon Vira, so it warns people that San
Sharia, it warns people about a severe torment, mill laddun Ho
this torment is from Allah subhanahu wa taala, and that
should be enough to shake us.
But then it also. The Quran is also filled with wa Yuba Shira,
meaning and give glad tidings to the believers. Yuba Shira, yes,
the word who is from to Allah, from him, the Damir of who.
Beautiful question. Now we're going to get into grammar. If it's
okay, it's fine. I like that. So Allah, subhanaw taala says
alhamdulillahi. Anzala, Alhamdulillah, Allah, anzala
Allah, abdihi al Kitab. So who is the one anzala Allah prays to
Allah, the One anzala He is Allah is the One and that same. Who
comes over here where Allah, Subhanahu Taala says, Shadi damila
Dun, who from this punishment is from the same Alhamdulillah,
Allah, the One Allah that we talked about. It's this who is
referring to that Allah,
okay,
and, and the general rule is that the Damir, or the pronoun, it goes
to the first possible AK, which means, when you go back, what
could possibly this pronoun refer to? You go back to Ayah before
Ayah before ayah, before word before you keep going back, the
first noun that you come across, generally, that is what it is
referring to. Sometimes it may not. Sometimes it may not,
Leon but good zakala, that's a good point. Mill Ladon, who from
him while you Bashir Almo, meaning and give glad tidings to the
believers. Okay?
Bushra or glad tiding
is something,
so the word Bushra comes from Bashar,
right? What is this? Called
Arabic?
Arabic Bashara. Bashara, okay, haven't you seen any Arab ads of
like those beautiful creams and stuff like that? It's been so long
you know that those ads that come revive your Bashara in skin like
you know that Bashar, they keep talking about it. So it is talking
about Bashar. Wahiro Jill. It's not the apparent skin, not what is
inside, okay, what is water?
So generally,
Bushra is a glad tiding, a news that you receive from someone, and
it's a good news, and when you receive it, the effect of this
news is visible on your actual skin.
So when you hear, when you get a promotion,
it's visible on your skin. Everybody in the office can see
you what happened, bro, what's going on? They can figure that
out. They don't even know the news, but they can figure it out
when somebody gets the news of a newborn baby, and they get a
newborn baby, that person comes to the masjid. You can see them
before the mitthahi, right? You can see the before even they give
you the sweets. You can actually see the glad tiding on his skin.
So Bushra is a glad tiding that when a person hears it in this
world, the effect of that glad tiding is going to be evident on
our skins, okay? And that is why the Ulama, they say that, you know
Ibn Al qayyim. He used to say that, actually, it's not Ibn Al
qayyim. I can't remember who said it, but one of the scholars, he
used to say that this is one of the reasons.
When somebody recites Quran, yadha ru Allah, basharatihi, Alama,
this because of this, because Quran is filled with those Glad,
glad tidings. So when a person is reciting Quran, he's going to
recite about Jannah. He's going to recite about how Allah is going to
treat him in Jannah, what is going to be the rewards that he's going
to get in Jannah. So if you are constantly daily reciting the
Quran, the effect of that good news is going to be on your skin,
because it's going to impact your inside. And you're going to be
happy. You're going to be like Subhanallah has promised me great
things, man, it's coming.
But as a person who does not recite that Quran, then that
effect is not going to be there on his face. Well, you bash meaning.
And Allah says this glad tiding is for believers. Al Adina salihat,
it is not enough for us to say, I am a Muslim. I don't need to
practice Islam.
This glad tiding is for meaning. But then Allah specifies what is
this definition of a believer, a Ladin, ayama Luna, salihat, they
are the ones that are in a continuous effort. They don't have
to be perfect. Sometimes we assume perfection as Iman, no, no. They
have to be in a constant state of striving to practice. There's a
huge difference in that. Yama Luna means what that they are
constantly, you know, one thing after the other, it's a
continuous, constant effort of theirs, yamaru na salihat, and
they are focused on what salihat, which is pious deeds
for them, an ALA hum, ajran hasana, Allah is like for them.
Allah is going to have a very fine reward. Ajaran hasana. Now imagine
who is the one providing the ajar here,
Allah, subhanho wa taala, right, where Allah says the punishment is
from him. Over here, Allah says, Anna lehm. Ajaran Hassan, Allah is
going to give you, not just any ajar
you're going to have a, you know, has Hasan, or something that is
Hasan. It actually means you didn't deserve that reward.
Ihsan. When we say somebody does things with Ihsan, it means that
you were supposed to move the mic one inch. You moved it two inches
to make it easy for the next person, right? So Ihsan is
to do something fauq al MATLAB, to do something beyond what is
required from you. So over here, Allah said you're going to get
ajar. You're going to be rewarded for your salihat. But that reward
Allah is going to multiply it, and it's going to be hasana. It's
going to be beyond what you actually, actually fathomed,
beyond what you conceived of and what you deserved.
May Allah, Subhanahu wa protect us from the punishment of * fire
and save us from
zelal. The next ayah will end over here inshaAllah, Maki, fina fihi
abadah,
you are going to stay in this IE, in this state, whether it is
punishment or whether it is the reward. Allah is like. Maki, fina
fihi abada, when we are in that world, it's eternity.
Anybody that knows little bit of math, they know that anything over
infinity is what
zero. Anything over infinity
is zero. The life in Jannah, the life in Jahannam, life in akhira,
is infinite. It is so whatever we have done in this world right on
that day, compared to the akhira infinity, it's zero. There's going
to be of no value, zero. Now what is the biggest fear you and I have
in this dunya, when Allah gives us a bounty? The biggest fear you
have and I you and I have is that either that bounty
will remain and you will leave this earth
right,
the bounty, the gift, the enjoyment that Allah has given
you, that enjoyment ALLAH SubhanA Tala is saying, what like, what is
going to happen? The reality of the zuniya is you are going to
have this have this. And your fear is, man, this may break and I may
outlive it,
or this may outlive me. It will remain and I will leave. So when
Allah says, makithenafi abada, he puts to rest that your ajaran
hasana, all the effort that you had done as a believer, all the
things that we have done as a believer, all of those, ajar
is going to be hasana, but remember, it's not temporary.
In dunya, I gave you ajar, I gave you rewards. You benefited, right?
And when you read the Quran, you got the glad tidings. You were
happy with it. But then a.
Have no fear of ever, ever, ever being turned away from the bounty
of ajran hasana, of this akhira. And also fear very, very fearfully
that
leondi, Rabha San Shadi, there is a severe torment milladun, who
from Allah, subhana wa taala, and that too, if you do things
willfully against Allah subhanaw taala, then you can become also
worthy of Maki nafihi abada.
May Allah protect us from that end Inshallah, we'll stop over here.
May Allah subhanaw taala give us a Tawfiq to practice and to
implement. Inshallah, everyone is okay with the pace that I'm going.
Everyone's okay with the pace. Okay? InshaAllah, that's great.
You can end this if you want. And the second thing I wanted to ask
was one other thing we requested, some.