Ahmad Saleem – Tafseer Surah Kahf – 002
AI: Summary ©
The importance of understanding multiple surahs in Islam is emphasized, including strong moral deeds and strong behavior in one's life. The use of strong symbols in religion and showering systems is also discussed. The concept of "hasha" in sharia is also discussed, with the potential for protecting against infection. The use of "will" in sharia is also discussed, as it can be used to describe emotions and protect against infection. The goal is to create a culture within Atlanta that encourages people to practice learning the language of Islam, including classes on the topic and a focus on practicing it.
AI: Summary ©
Inshallah, we're going to
start back where we left off in Surah
Kahf.
Welcome for those that are regulars, and welcome
for those that are here for the first
time.
May Allah Subh'anaHu Wa Ta-A'la
bless you and all the travels that you
did to come.
We did post last week's lecture, it was
I think around 40-50 minutes, on the
YouTube channel.
So if you just type in Ahmed Salim
on YouTube, you'll probably see my YouTube channel
where we posted the lecture.
So if you want to recap, recover your
notes, or whatever you want to do, and
if you've missed it, so you can understand
what we're talking about.
Since we're still in the beginning, I'll just
do a quick recap of the first two
or three verses so that you guys can
get the flow, and then we'll get into
a deeper conversation on the third verse together,
inshallah.
Allah Subh'anaHu Wa Ta-A'la, He
starts off Surah Kahf, as we said, that
there are five surahs in the Quran that
start with Alhamd.
As a matter of fact, if you actually
study an entire science which is called the
commencement of surahs, or the Fawatih of surah,
there are, this is not the topic for
this discussion, but there are ten different unique
ways Allah Subh'anaHu Wa Ta-A'la
starts the surahs.
There are surahs that start with SubhanAllah.
There are surahs that start with Alhamdulillah.
There are surahs that start with Huruf Muqatta
'at.
So there are ten different unique ways, and
in each, like if we study that, that
tells us a lot about how and why
Allah has chosen a certain style.
And that itself is like a separate course
on its own.
But Allah over here starts off with Alhamdulillah.
And over here, Allah is like, all praise
to Allah Subh'anaHu Wa Ta-A'la.
Allah says, Alhamdulillah Al-Lazi Anzala Ala Abidihi
Al-Kitab.
All praise to Allah Subh'anaHu Wa Ta
-A'la.
Why is He deserving of this praise?
And the answer to that is, He has
revealed on His Abd, Prophet Sallallahu Alaihi Wasallam.
We mentioned that Ubudiyyah, or servitude to Allah
Subh'anaHu Wa Ta-A'la, is the
highest maqam that human beings have to strive
to achieve, which is a complete annihilation of
my ego.
When do I become the Abd of Allah?
When my ego completely ceases to exist.
Like, if you think about it.
If someone had hurt us.
Like, just like you were walking and they
drove over your foot.
And you were bleeding.
Right?
What happened to Prophet Sallallahu Alaihi Wasallam?
He goes to Ta'if.
He's been expelled.
He has no choice in Makkah.
Nobody's listening to his message.
And now he goes to Ta'if.
And then the people of Ta'if, they
stone him.
They literally take stones and pebbles, and his
blood flows all the way until his sandals
become wet.
And after that, what happens?
When he faints from the loss of blood,
he wakes up.
And the Angel Jibreel is there.
I mean, like, if Angel Jibreel was here
for any one of us, we're going to
be like, man, I have a list that
I need to tell you.
Like, you know, if Allah has sent you,
let's begin.
Where do I begin?
And then Prophet Sallallahu Alaihi Wasallam turns to
Jibreel Alaihi Salam, and Jibreel Alaihi Salam says,
I have sent down, I have sent down
this, I've been sent with the Angel of
Mountain.
And the Angel of Mountain comes and says,
As-Salaamu Alaikum Ya Rasool Allah.
I have been commanded to, Take these two
mountains, and I will stomp the entire city
of Ta'if.
And the first thing he says is what?
Whatever pain I received had nothing to do
with me.
I don't take it personally at all.
He says, Insha'Allah, there will be people
that will come, from their dhuriya, from their
lineage, that are going to be Muslims.
So, Ubudiyyah is the highest maqam, the highest
position, status of one's nafs, that somebody can
achieve.
And nobody has achieved that at perfection other
than Prophet Sallallahu Alaihi Wasallam.
And that is why he became worthy of
the ascension all the way to the seventh
heaven.
So Allah is saying, وَلَمْ يَجْعَلْ لَهُ عِوَجًا
Allah has not created for this kitab, i
.e. the commandments of it.
Whatever this book talks about it.
There is no way for us to be
able to place iwaj in it.
To place crookedness in it.
And we mentioned last time, there is a
difference between iwaj and awaj.
Awaj is crookedness that is in physical things.
So this is bent.
You can see the tripod.
This would be called awaj.
You would say that one of the legs
is awaj, mu'waj, it is bent.
But the iwaj is when the twistedness or
there is a defect in our moral code,
in our belief systems, in our understanding of
how Allah operates.
That is the iwaj.
So Allah is like with this, وَلَمْ يَجْعَلْ
لَهُ عِوَجًا That if you read this Quran,
there is no way you can have moral
defects.
There is no way you can have issues
with your aqeedah.
قَيِّمًا And then right after that Allah says,
What is it going to do to you?
It is going to establish you perfect upright.
قَيِّمًا لِيُنذِرَ بَأْسًا شَدِيدًا So it may warn
a group of people about a severe torment.
When an announcement has information, it is called
i'lam.
And if in that announcement you add two
elements, تَخْوِيف and تَهْدِيد You add two elements
to it.
You add that there is a severe thunderstorm,
watch.
You've added, like it's an announcement, but you've
added an information that you should be afraid
of this.
And there is a warning attached to it,
then it becomes in'zar.
If it's just an announcement without any تَخْوِيف,
without any terror or some form of fear
that is generated in us, and attached to
that an explicit warning.
Those two things combined make it an in
'zar.
So this Quran is what, لِيُنذِرَ بَأْسًا شَدِيدًا
It is here to warn people about a
very severe torment.
And here is the thing, what type of
a torment?
Allah SWT does not tell you that.
Why?
Because this torment belongs to who?
Who is the one who is the punisher?
مِلَّدُنْهُ Allah is the punisher.
That's enough for you to know.
You don't need to know anything else.
Oh, what type of punishment?
Is it going to be eternal?
Is it going to be fire?
Is it going to be cold?
No, Allah is like, مِلَّدُنْهُ This punishment is
from Him, and that itself should be a
warning for all of us.
Then Allah SWT says, وَيُبَشِّرَ الْمُؤْمِنِينَ And give
glad tidings to the believers.
الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ Those who do pious deeds
or good deeds.
أَنَّ لَهُمْ أَجْرًا حَسَنًا That they are going
to be rewarded with a very fine reward.
And we said last time, صالحات, pious good
deeds, need to have three conditions to be
met.
What were they?
If something is صالحات, it has to have
three things.
It needs to have إيمان.
So, without إيمان, there is no عمل صالح.
In the eyes of Allah SWT.
There could be good acts in dunya, but
in the eyes of Allah SWT, عمل صالح
is first condition.
A pious action's first condition is إيمان.
That is why if we pick up any
of our fiqh books, any of our fiqh
books, what does it say?
It says conditions of صوم.
You pick up a book of fiqh, conditions
of صوم, right?
It says, يَجِبُ الصَّوْمُ عَلَى كُلِّ مُسْلِمٍ It
doesn't say it is wajib, it is mandatory
on every Muslim.
If you open the salah, it says, يَجِبُ
الصَّوْمُ عَلَى كُلِّ مُسْلِمٍ So, without إيمان, there
is no عمل صالح in the eyes of
Allah SWT.
And this is sometimes very hard for people
to grasp.
It's like, what do you mean?
People that have done such humanitarian work, right?
They're gonna end up in hellfire.
They've done so much خير in Allah.
What type of a merciful God is He?
People have all of these arguments.
And I tell them the same thing.
I said, look, let's say, like, you know,
Hadi, he developed the next thing after AI.
Right?
You develop something unique that like, it's like
after AI, it's like something so crazy.
Right?
And it's only Apple's computers that can benefit
from it.
Okay?
And then you go to Apple, and you
tell them like, look, I created this beautiful
thing, I need you guys to reward me
for it.
And they turn out to be like, oh,
well, we're sorry, you don't work for us.
It doesn't matter how much you, it doesn't
matter how great of a product you created.
And I know we need your product, and
your product is gonna help so many people.
But I'm sorry, like, you know, we're not
gonna be able to honor you because you
just don't work for us.
Right?
You gotta say لا إله إلا الله.
You have to say لا إله إلا الله
محمد رسول الله.
Other than that, there is no reward.
Now what happens to those people?
Allah will give them reward in this dunya.
Right?
وَلَا يَظْلِمُ رَبُّكَ أَحَدًا Allah is not, so
the answer to this, anybody who objects to
that is like, وَلَا يَظْلِمُ رَبُّكَ أَحَدًا Allah
is never going to ever do transgression on
anybody.
So they will get their reward in this
dunya, number one.
Or the answer the other people, they say,
is they will be brought on the Day
of Judgment.
Right?
And they will be brought on the Day
of Judgment.
And on the Day of Judgment, Allah سُبْحَانَهُ
وَ تَعَالَى will recompense them with saying, okay,
somebody hurt them this way.
Their accounts will be settled, and they will
not have anything.
By the way, most of the scholars they
say, a kafir will not leave, except most
of his accounts will be settled in this
dunya.
So if he did anything, and if he
is dying on without, لا إله إلا الله
محمد رسول الله then that person is going
to, all of everything that he deserved, Allah
has given him in this dunya.
And even if he complains about something on
the Day of Judgment, there is a hisaab
for that.
Anyhow, this is a tough discussion, and we
need to have it, because without iman, there
is no amal salih.
And number two is ikhlas.
We need to have sincere amal, we need
to have sincerity.
Which means the amal, the action has to
be wholly and solely for the sake of
Allah سُبْحَانَهُ وَ تَعَالَى.
It cannot be for somebody else, it cannot
be for the pleasure of somebody else, it
cannot be to show off, it cannot be
for the, oh yeah, I want to get
this position, this maqam, this place, it cannot
be for any of these motives.
It has to be ikhlas, i.e. wholly
and solely for the sake of Allah سُبْحَانَهُ
وَ تَعَالَى.
And it has to be on the way
of the Prophet Muhammad صلى الله عليه وسلم.
Remember we gave an example last time, that
today we say that there is a new
form of salah.
What is the new form of salah?
All of us have to stand on the
chair and pray.
And I legislate this new salah for you.
After today when we are going to pray
maghrib, all of you are going to bring
your chairs, you all are going to stand
on the chair, and we are going to
pray our salahs on the chair.
Right?
Accepted or not accepted?
Not accepted.
Why?
Who am I?
I don't legislate.
The legislator of this shari'ah was Allah
and vis-a-vis through Allah سُبْحَانَهُ وَ
تَعَالَى, Prophet ﷺ.
So any form of ibadah that you and
I can engage in must have had two
things.
Either Prophet صلى الله عليه وسلم explicitly told
us about it, or it was absolutely clear
that it is from within the confines of
the religion.
This is very important.
Because sometimes people come and say, Oh Rasulullah
didn't do it so we can't do it.
No, no.
Prophet صلى الله عليه وسلم said that whosoever,
whosoever innovates something within this affairs of ours.
مَا لَيْسَ مِنْهُ Innovation that is not from
within it.
So for example the sahaba, they instigated two
azans.
Rasulullah صلى الله عليه وسلم never did two
azans for Jumu'ah.
Right?
Umar رضي الله عنه did two.
Uthman رضي الله عنه came saying, Oh the
society is growing a lot, we need to
do three.
Then Umar ibn Abdul Aziz came and said,
No, no, no.
Now we have so many Jumu'ah places,
we don't need three azans anymore.
We're gonna go back to two.
Okay?
Now all of that, nobody questioned them.
They were all people who had knowledge.
Nobody questioned it.
But who is gonna bring this new information?
Not me.
Not anyone of us in this room.
It is the scholars who have spent 40,
50, 60 years and not only one person,
multiple of them combined will agree this is
okay.
The prime example of that is blood transfusions.
Nobody, none of the fiqh books have written
anything about blood transfusions.
Kidney transplants.
Can I take a kidney from a female?
I'm not allowed to touch a non-mahram
female.
What about her organ inside of me?
Right?
So these are the type of discussions that
the ulema today do.
And then they come up with a solution
for it and then we take that.
And it's all derivative.
So it is driven from somewhere, somewhere, someplace
we are making an analogous example of that.
So for example, blood transfusions we say, if
a woman can give breast milk to another
child and it is allowed and that child
technically is not mahram to her.
Yes, he's not balik, but technically not mahram.
Then in that case, blood transfusion is allowed.
Right?
So all of these things.
So number one, iman.
Number two, ikhlas.
Number three, it has to be according to
the way of Prophet ﷺ.
Anna lahum ajran hasana.
For them, it's going to be a fine
reward.
Ma kithina feehi abada.
Every reward that you and I get in
this dunya, the biggest fear we have is
what?
That reward is going to be gone.
So Allah is like, ma kithina feehi abada.
Don't worry.
You're going to live in this reward of
yours in akhira, in jannah, forever.
Now, in the Quran, how many times did
Allah ﷻ send people to hellfire eternally?
Yeah, it's like you're going to live in
hellfire abada.
Khalidina feeha.
How many times did Allah ﷻ send people
to hellfire in a verse where it's like,
oh, if you do this, you're doomed to
eternity in hellfire.
You do this, you're doomed to eternity in
hellfire.
You do this.
How many times do we think, okay, how
many times do you think He sent us
to jannah?
Question for everyone.
It's close to 111 times.
Abada khalidina feeha.
Right?
Like, different, different terminologies, but Allah ﷻ is
telling us, you're going to enter in jannah.
You'll stay in it forever.
Right?
All of these things are indications of that
you're going to stay in it forever.
Now, how many times do you think jahannam?
Or hellfire?
How many times where Allah ﷻ uses explicit
words like, jahannama khalidina feeha, or for example,
in surah ahzab where Allah ﷻ says, khalidina
feeha abada la yajiduna waliya wala nasira.
Right?
How many verses do you think are there?
Ten?
Ten?
Less.
Three.
Three.
Right?
And how do we feel sometimes when we
hear other people talking about the religion?
We feel like every person is sending us
to hellfire.
Like, look, if you do this, hellfire.
If you do this, you're going to hellfire.
That's hellfire too.
MashaAllah, that's hellfire.
Orange shoes, hellfire.
Yellow shoes, hellfire.
Right?
Like, that's what it feels like, right?
Like, in front, like, when the religion is
being spoken to, like, and that's why people
get turned off for religion.
Like, if Allah ﷻ in 6,666 verses
only has three verses where He explicitly sends
people eternally to hellfire.
Right?
What's the predominant disposition of Allah ﷻ?
He's Rahim, He's Merciful.
Like, even in His entire Qur'an, He
only dedicated three verses to it.
That's close to 0.0001% of the
Qur'an.
Okay?
So those verses, if you wanted to write
them for your references, Surah Nisa 168-167,
Surah Nisa 168-167, Surah Ahzab, verse number
65, and Surah Jinn, verse number 23.
Surah Jinn is where Allah ﷻ sends Muslims
to hellfire eternally.
And that surah, that, that is really, really
scary.
What Allah ﷻ says, إِلَّا بَلَغَ مِّنَ اللَّهِ
وَرِسَالَاتِهِ وَمَنْ يَعْصِ اللَّهِ Whosoever disobeys Allah ﷻ
وَرَسُولَهُ وَرَّسُولَهُ وَرَسُولَهُ وَرَسُولَهُ وَرَسُولَهُ وَرَسُولَهُ
وَرَسُولَهُ and His Messenger For that person, he
is going to have eternal hellfire.
The ulema over there say, is for example,
you knew that this was the boundary.
You knew that this is haram, this is
not allowed, this is not permissible, right?
And there are two attitudes a person can
have.
One attitude is like, I am really struggling
but I know this is wrong and I
am trying my best, Allah give me the
strength, I really don't want to do this.
I am just stuck in this cycle and
I need to get out of it.
And the other is like, who cares?
I know it is haram, you know, let's
just do it, it's okay, it's okay.
As I told you, the gold, somebody wearing
the gold ring and I told them, this
gold is I guess 24 karat, right, so
he was mashaAllah so happy about this thing,
right?
And then I said to him, I said,
you know gold is haram on men, he
is like, yeah, but you know, in the
religion, you can sin a little bit in
the sin, no problem.
I was like, man, this is problematic.
Now, if he said, no, no, I know
it is wrong, I know I am at
fault, please make dua for me, I want
to get better, that is a completely different
attitude.
So if we have this attitude to ma
'asiyah, to sin, where we are reckless and
we are like, who cares?
Then that person, if he chooses to commit
that type of sin, may Allah protect us
all, right?
This can be, shaytan can whisper in our
ears and any one of us can be
this person, may Allah protect us from this.
So if that happens, then Allah SWT says,
that person is going to stay in hellfire
forever, may Allah protect us, okay?
Okay, then, today's new sabaq, today.
وَيُنذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدَا So, the
first warning of the Qur'an is, لِيُنذِرَ
بَأْسًا شَدِيدًا مِّنْ لَدُنْ First warning is a
general warning, for everyone.
Now, generally in the Qur'an, you are
going to see this as a sequence, that
Allah SWT is going to talk about generality,
and then He will specify the generality to
specific.
Okay?
So, for example, Allah SWT will talk about
Mala'ika, and then following the verses of
Mala'ika, He is going to say, وَجِبْرِيلَ
وَمِيْكَالَوْا And then He will specify which angels,
right?
So this is called تخصيص العام.
So this is عام, this is general, and
then this verse comes and does تخصيص.
It specifies who is being warned in this
surah.
Because the question somebody may ask is, who
is the warning for in verse number 2?
لِيُنذِرَ بَأْسًا شَدِيدًا Who is the warning for?
The answer is, وَيُنذِرَ الَّذِينَ This Qur'an
is there for a warning.
الَّذِينَ قَالُوا The ones who said, اِتَّخَذَ اللَّهُ
وَلَدًا Allah has taken a son.
How many group of people have taken a
son?
Or how many religions claim that Allah has
taken a son?
Two.
Which are they?
بَنُوا إِسْرَائِيل And?
Excellent.
The Nasara and the Jews, and number three
is the Mushrik of the Arab.
Who did they take as their daughters?
The angels.
They made the angels as بَنَاتُ الله The
angels in the Qur'an.
Allah s.w.t. said, Oh, mashaAllah, you
take sons for you, and if you have
a daughter, then it's for Allah?
Right?
And you made the mala'ika for?
So they did the mala'ika were بَنَاتُ
الله They said, the angels are the daughters
of Allah s.w.t. Okay?
And that's why they would murder their own
daughters.
Right?
They would say, Oh, she accidentally came here.
She needs to be with Allah.
So they would just kill the daughter.
Right?
And then in their minds, they would say,
they're justifying that, okay, you know, بَنَاتُ الله
is the angels and all this, she's an
accident.
Right?
And till today, you look, go to India.
Till today, people are doing that.
Till today, there is war.
Till today, people are burying their daughters alive.
Right?
Nobody wants to talk about it.
Right?
Because we need to have a really good
trade deal with India.
Right?
How are we going to get cheap labor?
How are we going to get tech?
How are we going to get all the
programmers?
Right?
Nobody wants to talk about that.
Right?
Human rights.
So then Allah s.w.t. rebukes this
thing and Allah says, مَا لَهُمْ بِهِ مِنْ
عِلْمٍ Allah says, they don't have any knowledge
about this claim of theirs.
مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ Neither
do their forefathers have this knowledge.
Okay?
So i.e., people are following blindly.
Oh, I found my father doing this, so
I might find my father was doing this,
his father was doing this, his father.
So we just keep on following.
Right?
Question for you.
What are the only two sources for me
to know something?
No.
Okay.
Let me rephrase that.
Generally.
Like if I say there is, if I
say that there is like a box.
There is no box.
Imagine it.
There is a box that is behind the
screen.
If you all are here, what are the
ways that you can know about that box?
Okay.
So either, who has the box?
I have the box.
Okay?
So I have the box.
So this is just pure logic.
No religion.
Okay?
Just use logic.
So logically, pure using your intellect, what are
the only possible avenues for you to know?
Okay.
If you see it.
Okay?
أَن تَرَاهُ You see it.
Or, Abdullah sees it and he comes in,
tells you what it is.
Or, hear it through who?
I have to tell you.
The box is this.
It is like this.
Now, for Allah SWT, nobody can see him
and nobody has seen him.
So both avenues to Allah through either you
seeing Allah SWT, hasha.
Or somebody else sees Allah SWT, impossible.
Then the only way we can know something
about Allah SWT is through Allah Himself.
So that's why Allah SWT is saying, مَا
لَهُمْ بِهِ مِنْ عِلْمٍ It's not like, oh,
there is a possibility of this knowledge.
This is a rhetorical question.
There is no way for you to get
this knowledge anyways.
All pathways to the knowledge of knowing Allah
SWT are closed.
مَا لَهُمْ بِهِ مِنْ عِلْمٍ وَلَا لِآبَاهِمْ كَبُورَتْ
كَلِيمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ So here is the
part that is so important and I'm going
to elaborate a little bit on that today.
First part Allah SWT is saying, How grave
or how great, how terrible, how severe is
the statement they utter that Allah has a
son?
Hasha!
So first thing is Allah SWT is rebuking
the statement or rebuking the fact they made
it public?
The fact that they made it public.
Allah is not saying that how grave...
Then He says, إِنْ يَكُولُنَا إِلَّا قَذِيبَةً The
statement is false.
Towards the end Allah SWT says this statement
is false.
But before even falsifying the statement, the concern
that Allah SWT is bringing to forefront for
all of us, is كَبُورَتْ كَلِيمَةً تَخْرُجُ مِنْ
أَفْوَاهِهِمْ How grave, this is a كَلِيمَة عَظِيمَة
This is a grave thing, how dare you
say it publicly?
And over here, many of the ulema they
have talked about this, that this is the
nature of our generality in Islam, general disposition
of Muslims, that Allah SWT does not like
vice to spread in the communities.
This whole...
I'm going to say it in a way
so it doesn't get censored.
We call it لِقْبِتِكُ You guys figured out
what it is.
Those other type of people.
We call them لِقْبِتِكُ So this way YouTube
gets confused.
It thinks it's a Punjabi word.
Those people, if you think about it, the
problem is your eternal desire, you're making this
part of your identity.
That's the problem here.
Like imagine, you call yourself like, I'm a
burger.
I'm a burger person, I like burger.
The person is like, I'm a shawarma.
And tomorrow you're like, you're a biryani.
This guy's a pizza because I like pizza.
So if we start identifying by things I
like, or things I desire, this is the
problem that is happening today.
That we are making sin so visible, but
not only that, the fact that we're posting
those sins on Instagram, shamelessly sometimes.
Shamelessly.
And because if we turn it off, we
say, my profile is private.
Yeah, Habibi, the screen is not private.
Like if you allow somebody else to access,
it's no longer private.
Like you shared it with that person, do
you know that that person is not sharing
it with a screenshot to thousands of other
people?
It's just a deception.
Like, oh yeah, this is only shared in
a small group or circle.
How many?
Hundred thousand only.
A very private, mashallah, thousand people that you
follow.
If you were to ask, who are the
thousand people who follow your private profile?
Nobody knows.
So the issue over here, and what we're
going through as a community, is that we're
making sin, a person commits a sin, and
then he comes out and publicly talks about
that sin to people.
Oh, I did this.
I did this, I did this, I did
this haram.
And they're okay with it.
And that's what Allah is saying.
More than that, the issue is, the society
is being harmed by you saying that Allah
has taken a son.
اتخذ الله ولد.
كبرت كلمة تخرج من أفواههم.
يقولون إلا كذبا.
Right?
That's why Prophet Sallallahu Alaihi Wasallam, the sahabahs,
they were asked, Ya Rasoolullah, sometimes we have
thoughts in our heads.
لو نطقنا.
If we, this is the sahabahs, these are
the people at the pinnacle of iman.
They're saying, Ya Rasoolullah, sometimes, man, there are
things that come to our heads.
And if we were to, if we were
to verbalize that in front of you, Prophet
Sallallahu Alaihi Wasallam, Right?
فهلكنا.
We would have been destroyed.
Prophet Sallallahu Alaihi Wasallam said, the fact that
you stay quiet, ذاك إيمان.
That is iman.
Iman is to keep yourself quiet when evil
thoughts come to your mind and you say,
you know what, I'm not going to say
it.
Because it will affect others around me.
Right?
Iman is when you have the ability to
take your revenge, but then you walk away
from that revenge because it will harm the
mass or the greater community.
Right?
And it's very hard to do at times.
It's like you're burning from inside.
You're like, you have the rage of intiqam,
right?
It's like, how did my boss send this
email to everyone and talk to me, about
me like this?
And you're filled with rage.
And all it's going to take is reply
all and you're going to respond.
Right?
But it will also cause gossip and it
will cause a spiral negative effect in the
community and Islam comes to stop that.
Right?
إِن يَقُولُونَ إِلَّا كَذِبًا Then Allah SWT says,
now He denies their statement, the statement that
Allah has a son, that is nothing but
a kathib.
What is the definition of kathib?
A lie.
What is the definition of kathib in Islam?
See, lie in our society is very different
than lie in Islam.
So what's the definition that we know?
Let's see.
Yes.
A bad deed.
A bad deed.
Okay, good.
That's all you need to know.
Something that is not true.
True where?
Okay.
So, true in words, true in statements, true
in words, true in statements, what type of
true?
Sorry?
Who's speaking?
Anything that is not the fact.
Okay, let's talk about the fact.
I like that.
Okay, so let's elaborate the fact.
What is a fact?
What would constitute as a fact?
A verbal statement is a fact.
Something with proof.
Who said that?
You said that?
You said that?
Something with the proof.
Okay.
Okay.
Who's speaking?
Okay, deceiving.
Deceiving.
Okay.
So the definition of kathib in sharia is
very similar to what you said, which is
something that is opposite to the reality.
More than fact, reality.
So Allah SWT says in Surah Munafiqun, إِذَا
جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُوا إِنَّكَ لَرَسُولُ اللَّهِ The
statement, إِنَّكَ لَرَسُولُ اللَّهِ This is the statement
they're saying, correct?
إِنَّكَ لَرَسُولُ اللَّهِ Is this statement true or
false?
True.
جَمِيل.
The statement is true.
Indeed, you are the messenger of Allah.
إِنَّكَ لَرَسُولَ قَالُوا مَدَا قَالُوا نَشْهَدُ We testify,
إِنَّكَ Indeed, you are لَرَسُولُ اللَّهِ The messenger
of Allah.
Then Allah SWT says what?
وَاللَّهُ يَعْلَمُ أَنَّكَ لَرَسُولُهُ Allah is like, I
know he is the messenger.
I know he is my messenger.
وَاللَّهُ يَشْهَدُ And Allah is like, And I
testify, إِنَّ الْمُنَافِقِينَ لَكَ ذِيبُونَ The Munafiq, they're
saying a false statement.
The statement, إِنَّكَ لَرَسُولُ اللَّهِ is a false
statement.
How is it false?
They're saying it but it is not congruent
to their reality.
They don't believe in it in their heart.
So sometimes the statement outwardly from the context
of the dunya, it may be correct.
إِنَّكَ لَرَسُولُ اللَّهِ So كذب in our religion
is كُلُّ كَلَامٍ يُخَالِفُ الْوَاقِعِ الظَّاهِرِ وَالبَاطِنِ Every
statement that is opposite to or that lacks
congruence from the internal and external states, both
combined has to be كذب.
Every statement that lacks congruence with internal and
external states is considered كذب.
And this is very important because sometimes we
say what?
We meet somebody after so long.
You meet him.
آئیے آئیے گھر پہ آئیے Come inside.
Come to our house.
And inside, what are you saying?
اللَّه کردن آئیا I hope he doesn't come.
Your heart is not wanting to invite this
person.
But we will say the statement and this
happens all the time.
I have this Saudi friend of mine.
I have been trying to convince him to
come to this حلقه.
He is like, you know the Saudi culture,
it's like a general Arab culture, Pashtun culture,
but in Saudi it's just like too much.
He is like فضل فضل تهال عقلد عقلد
يالله يا حبيب يالله And you know that
he does not want you to come into
your house.
Now here is what happened with me.
I was a naive Canadian.
Went to Saudi.
Amazing, every person is inviting me to the
house.
So everyone is like فضل and I would
just enter.
I am like Canadian, I am like يالله
let's go.
Then the next neighbor and then slowly I
realized they stopped saying فضل to me.
Because it's like we say فضل and he
comes.
We can't do مجاملة he works on the
right operating system.
And then my Shaykh told me that unless
and until the person invites you in Saudi
three times, if he culturally, if he says
three times to you تفضل عقلد and he
does and three times he invites you, then
you take the invite.
The first time is مجاملة.
It's understood culturally that it's just like pleasantries.
It is a lie, right?
Because deep down inside they are not It
is a lie, it is a lie.
Yes, like Because why are you saying something
that you don't believe?
It will be a lie.
You are saying to a person فضل but
deep down inside in your heart you are
like لا تفضل Don't come in.
We do this culturally.
That's why I wanted to respond on that
because it's a very important concept.
We say things sometimes that we don't mean.
So, what about it?
وَهُوَ كَاذِبٌ A person who lies he can
always say truthful things.
Shaytan says so many things that are true.
As a matter of fact Shaytan will give
a khutbah on the Day of Judgment.
It's in the Quran.
He's going to have a pulpit.
He's going to have all the people who
follow Shaytan.
It's called خُطْبَةُ الشَّيْطَانِ It's like the khutbah
the ultimate khutbah and Allah encapsulated that khutbah
for us.
It hasn't even happened and Allah has written
that.
مَا أَنَا بِمُسْرِخِكُمْ I'm not going to be
able to scream.
You can scream all you want.
وَلَا أَنتُم بِمُسْرِخِينَ Neither are you going to
be So, this is all true.
He's saying all of these things but why
is he called a liar?
Because after recognizing Allah after being in the
presence of the angels after being after teaching
angels he became the teacher of angels.
He saw all of that and then he
denied.
So, that's why he's called that he has
no reason to deny yet he denies.
And that kathib over here is just the
definition of who he is not the statements
he makes.
Allah SWT says in the next ayah فَلَعَلَّكَ
بَاخِعُ النَّفْسَكَ عَلَىٰ آثَارِهِمْ لَعَلَّكَ means that perhaps
O Prophet of Allah بَاخِعُ النَّفْسَكَ that you
will destroy yourself.
بَخَعْ is to kill oneself from sadness and
sorrow.
Not physical killing but the deep sadness and
sorrow that somebody feels and that that leads
into depression and eventually the person kills himself
from that depression.
And this is like different stages of depression
they also call there's like 7 or 8
stages of love in the Arabic language and
the last stage they say is تَبَن the
last stage of love where the person gets
in love so much that he completely يَتْبِلُوا
نَفْسَهُ he destroys himself.
That's the last stage of love when love
reaches a level that it his emotional state
and a physical state and everything that is
called تَبَل So over here بَاخِعُ النَّفْسَكَ قَتْلُ
النَّفْسَ بِغَمِّن to kill oneself with depression and
sorrow.
And Prophet ﷺ Allah is telling Prophet ﷺ
this O Prophet of Allah why are you
so sad?
It almost feels like you're going to kill
yourself over the sadness of them not accepting
the message.
Now I want you to understand the rhetoric
like if somebody can read the translation that
they have I just want to know the
translation you have and then I'll tell you
what the translation is happening you have the
translation?
Yeah yeah عَلَىٰ أَثَارِهِم what's after that?
Beautiful Beautiful Okay So there's a lot of
things happening here That's the overall meaning of
what is taking place Now I'll take you
word for word what is happening and we
understand the imagery over here So number one
What is أَثَرُ أَثَرُ الشَّيْء Right?
What does the word أَثَر mean?
Who knows?
حُصُولُ مَا يَدُلُّ عَلَىٰ الْوَجُودِ It is something
It is something that that gives you an
indication that someone existed here someone came here
there was a footprint of someone for example
you know you're sitting here and you left
your water bottle Right?
and you walked away somebody else coming back
coming in and they've never sat in the
room they will be able to see your
bag or your water bottle or your water
bottle and that is the أَثَرُ that you
have left behind that tells him there was
a وجود there was somebody here before me
Okay?
So it is أَثَرُ is something that dictates
to you or eludes to you it gives
you an indication that something existed before So
over here what the imagery that Allah is
saying is O Prophet of Allah now here's
what was happening Rasulullah ﷺ is coming with
this message this message is meant to lift
them liberate them make them into leaders now
when he started giving the message Right?
even when Waraqa bin Naufal when he first
heard the message he said what لو كنت
جزعا if I was a young camel like
if I had the energy of a young
camel I would have fought you because لَقَوْمُكَ
يَخْرُجُوكَ your nation your people are going to
kick you out of this city and he's
like Prophet ﷺ was this is just اِقْرَى
بِاسْمِ رَبِّكَ الَّذِي خَلَقَ and he's like أَوَهُم
مُخْرِجُونِ they're going to kick me out like
I'm from them he did not understand what
Waraqa bin Naufal was saying at that time
he was like it's like my people are
going to kick me out like they know
me Right?
Over here Prophet ﷺ never thought that people
are going to walk away and the imagery
that Allah is saying is Allah ﷻ the
Prophet ﷺ is sitting you have to imagine
this so people he called all the Quraish
Right?
and he asked them all of them if
I tell you that there is something behind
this mountain an enemy and they're about to
attack من يوم غد they're going to attack
tomorrow morning are you guys going to believe
it?
believe he said نعم we're going to believe
that there is an army without even seeing
the army and then he says I'm giving
you the warning of لا إله إلا الله
محمد رسول الله you know become Muslim تفلح
and all of that and everybody walked away
and over here Allah is describing this image
that he is telling the people Da'wah
and the footsteps because they don't have roads
and walkways so there was footsteps left on
the the pathways and he was able to
see those أثار those footsteps of the people
that have walked away from him and looking
at that footsteps Rasulullah would be filled with
sadness so much so that he would want
to kill himself with that sadness looking at
their footsteps and he would just like the
scene is that he is telling them about
Islam and he's sitting there just agonizing or
looking at the footsteps of people who have
walked away from him and then Allah is
like oh Prophet of Allah don't do that
don't agonize over their denial let them walk
away if they have to إِلَّمْ يُؤْمِنُوا بِهَٰذَ
الْحَدِيثِ أَسَفَةً right the only fear that he
has is like why are they not accepting
this what is it with them why would
they not accept this like imagine like you
know my Shaykh used to say think about
this right if a senior scholar visits you
know recently you know what's his name Mufti
Tariq Masood visited like you know last week
Atlanta إِلَّمْ
يُؤْمِنُوا بِهَٰذَ الْحَدِيثِ أَسَفَةً is the pace okay
for the new people are we good okay
okay so this is a okay I don't
know if I want to go into this
okay so I'll go into this because it's
related to a lot of our discussions today
so the word أسف is very important for
us to understand okay so the word أسف
is a combination of two feelings أسف in
the Arabic language is the combination of two
feelings okay feeling number one is حزن sadness
حزن sadness number two when sadness is coupled
with anger sadness coupled with anger that becomes
أسف or basically in English terms is grief
or remorse okay so grief and remorse in
the Arabic language is sadness حزن and غضب
combined both of them combined now there's an
entire discussion on this again that's not the
point of this lecture but for you to
understand so over here Rasulullah is filled with
the grief that he's filled with this grief
that they've walked away from him and he's
angered on the fact that they will end
up in hellfire why are they not listening
to this message and both of those feelings
of Prophet S.A.W. are encapsulated in
this word أسف okay and that is lost
in translation when we say grief for everything
sadness is grief and غم is grief and
أسف is grief you know و أسف so
it's all of that is lost okay Allah
S.W.T. says next part yes sure
so Yusuf says فَوَأَسَفَ عَلَى يُوسُف وَيُبْيَضَتْ عَلَى
عَيْنَهُ same right he was angered he was
angry so he was sad that Yusuf S
.A.W. is not there and he was
angry on his kids that why did you
do this right and both of that combined
is أسف جميل Ibn Abbas used to say
it's something really interesting he says حَزَن and
غضب are مَخْرَجُهُمَا وَاحِد they both come from
the same source Ibn Abbas used to say
that you know sadness and sorrow sadness and
anger both come from the same source if
you happen to have power and you're powerful
and somebody hurts you then you can rebuke
them you can that rage inside of you
can turn it into an anger but if
you happen to be a weak person and
you're not able to take revenge then it
turns into sadness because that rage is inside
of you now you cannot take out the
rage on the other person and now you
drink it you know in Urdu they say
غصب the person drank what does that mean?
that there was rage inside of him he
just was not getting he didn't get an
outlet for that rage and now that rage
has become into sadness because he's unable to
express the anger that he had okay إِنَّ
جَعَلْنَ مَا عَلَى الْأَرْضِ زِينَةً لَهَا so now
Prophet Sallallahu Alaihi Wasallam is telling Rasulullah Sallallahu
Alaihi Wasallam and telling both of us why
did they turn away?
because they were all so busy with dunya
number one reason why people did not believe
in Prophet Sallallahu Alaihi Wasallam dunya love of
dunya they had مَكَانَ they had position in
Quraysh had a position the Jews they had
a position right?
Huyay ibn Akhtab comes and Safiya ibn Huyay
ibn Akhtab the wife of Prophet Sallallahu Alaihi
Wasallam later she says I heard my father
talking to my uncle and my uncle said
a huwa huwa is he the same one
that we have in our book?
and the person said naam huwa huwa he
is the one what are we going to
do with him?
he is like we will deny him and
we will not believe in him because we
will lose the leadership Banu Ishaq will no
longer have the leadership كَيْفَ الْيَكُونُ لَنَا السِّيَادَ
how are we going to be leaders if
we deny him?
you know there is a group of Jews
in Canada that you know support Muslims they
come to our you know our conventions and
stuff like that and this is a true
story so we were out for lunch and
somebody invited me and they were with us
so we all went to grab food and
these are the people who are like Jews
that are pro-Palestinian and they want to
support the cause of Palestine and they show
up to Muslims and they say this is
not part of our religion so we sat
and you know deep down inside me Allah
SWT says in the Quran يَعْرِفُونَهُ كَمَا يَعْرِفُونَ
أَبْنَاهُ they know Allah is like يَعْرِفُونَ the
current Jews and the future Jews everyone is
going to know they all know Prophet Sallallahu
Alaihi Wasallam the way they know their own
sons and daughters so we sat there and
as I was sitting I felt like deep
down inside I'm like you know what I
need to ask him so we're waiting for
food I'm like you guys know that he's
the true messenger right you know what he
said he did he was there he's like
the others will know the other two people
that were still ordering the food right like
even today they know it's in like they
know that he is true right they know
that this is the truth Subhanallah so Allah
is telling them why did Allah is telling
Prophet Sallallahu Alaihi Wasallam don't worry about them
the reason they turned away from this message
the reason the Jews turned away Allah has
made whatever is on this earth zina it
is in adornment and beautification and everybody in
the world is occupied with this everyone is
occupied with this dunya it's adornment that is
the reason why any amal of khayr generally
if it is not coupled with lots of
good food people don't come right people don't
come that's the natural disposition of people right
why because Allah is telling Prophet Sallallahu Alaihi
Wasallam don't worry about them O Prophet of
Allah whatever is on this earth it is
beautification for this earth they are involved in
this dunya as much as we all are
involved in this dunya right we sometimes we
sometimes have a shoe and we want to
get the next shoe right like last night
like literally last night I got like you
know like the anti khay 1 shoes right
they got an email saying you have 2
hours I signed up and I'm like why
did I sign up I just gave my
other shoe to someone like why did I
sign up it's just that response that you
know they send you an email you've got
2 hours if you don't sign up you're
going to miss the line to get on
to the exclusive drop of this sneakers why
it's all marketing it's all hype huh yeah
and so is also an action you do
beautiful excellent so has to have intention in
it and can so is any action animal
can do an action you can do an
action huh it's pure right it's pure Arabic
so you can do an animal you can
do we all can do anybody can right
but is when a is accompanied with intention
okay and that's usually in can have the
intentions in it
and and in both cases Allah like sometimes
somebody may think that you know excessive dunya
is is considered bad no that's not the
case because Allah has given us examples of
both Anbiya somebody who was given the most
who was that which Nabi Sulaiman right he
was given dunya and all the means of
this dunya like the entire nature was under
his control rain wind cloud everything was in
his control and the opposite was who no
somebody no Nabi that was taken away everything
was taken away from him Ayub right and
what did he say Allah say about Ayub
Ni'mal Abdu Innahu Awab right in the mean
in the state when everything was taken away
from him he still returned back to Allah
and Sulaiman when he was given everything in
this world he still turned back to Allah
right and when little bit of dunya made
him forget that he huh Ali him that
he Sulaiman when his horses made him forget
to pray he went and brought a sword
and he killed all his horses he said
these horses made me miss my prayer everything
who's gonna kill horses how many people are
get they get distracted with their cars on
Saturdays and Sundays see them like cleaning their
tires you see them like you know driving
the neighborhood right the guy's like so worried
about that blemish on his on his rim
and he's like polishing it and making sure
that our people have their motorbikes right like
I know somebody Muslim guy like overnight like
I where did you go he's like oh
there was a motorbike that was being you
know sold for such a crazy deal in
North Carolina so overnight like you know I
went there and I picked it up like
what he drove to North Carolina like rallied
just to pick up a motorbike he's like
it was such a good deal right and
then and then he only like in the
entire year he probably rode that bike like
10 times okay so dunya prophet s.a
.w. Allah has given us examples of Suleyman
a.s. and Ayub a.s. and whatever
is in between that dunya intrinsically is not
that we have to remove the love of
dunya from our heart and dunya becomes yours
for taking because it's no longer in your
heart and it becomes in your hand what
is what we in Islam are taught that
we need detachment from the worldly things so
if somebody something happens to something of yours
you don't feel like okay oh my god
my shoe okay it's okay it's a shoe
Alhamdulillah Allah will give me new like no
attachment to that shoe wa inna la ja
'iluna ma alayha sa'idhan juroza at the
end of the day Allah tells Prophet S
.A.W. and to you and to me
that whatever is on this earth everything no
matter how beautiful no matter how amazing no
matter what it is at the end of
the day Allah S.W.T is like
we are going to turn everything that is
on this earth into juroz sa'idhan flat
jurozan a land that has no water and
no plantation okay juroz is ardul la ma
alayha wala nabat so it's going to be
flattened you'll be able to see the actual
face of this earth not this not the
cement the real face of this earth and
it'll be flattened right so Prophet S.A
.W. was like whatever beauty that they're after
at the end of the day wa inna
la ja'iluna there'll be a day that'll
come everything will be flattened and you don't
need to worry about any of that how
is this ayah relevant to protecting us from
Dajjal these last two ayahs because everything that
Dajjal is going to test us is going
to be zina the fitna of maal remember
the first two lectures before we talked about
it the fitna of maal Dajjal is going
to test us with fitna of maal zina
tillaha he's going to command the earth and
then the gold is going to come out
like a swarm of bumblebees the silver is
going to come out from here he's going
to command the sky to stop the rain
the rain will stop bring the rain all
of that is zina of this earth and
then Allah is telling you this Allah is
like don't get caught up with the fact
that Dajjal has all these powers of this
dunya a person is facing Dajjal when he
recites this word whatever is on this earth
everything is going to be brought to a
barren ground flat barren ground you will look
at Dajjal be like ah Allah told me
this whatever you come with in your test
everything is nothing because it's all zina and
it will all be flattened and this will
provide the iman to the person reciting these
verses at the test of Dajjal may Allah
give us a true ability to understand I'll
stop over here for any questions because today
salah is around 8.10 or 8.11
or maybe earlier if anybody has any questions
excellent you know we're going to be practical
today Alhamdulillah alright inshallah we are trying Alhamdulillah
firstly I just wanted to say welcome to
everybody that is here for the first time
may Allah bless you one of the intentions
that I had when I was talking to
brother brother brother brother brother brother brother brother
brother brother brother brother brother brother brother brother
brother brother brother
brother brother brother on a Thursday and a
Sunday, 12 to 13 hour intensive classes on
ilm, knowledge, and they're all young guys and
girls of your ages, all of you are
young here inshallah, no judgement.
But it was amazing to see that, you
know, I just taught this surah complete in
New Jersey over the weekend and we had
around 60 to 70 people that took out
time to dedicate themselves, not for fancy oratory
speeches in a conference or you know one
hyped up speech about like one or a
few, like people actually coming to learn aqeedah,
coming to learn Arabic language, coming to learn
fiqh in advanced levels.
So I found that there was this tradition,
either I'm not aware of it or I
did not see it in Atlanta, and I
see it in other communities.
So the intention of this was, we'll start
with one day, we have another intensive day
starting Thursdays which is going to be in
Milton, Georgia, so it's going to be a
little bit further, which is going to start
on September 17th, you know, or 17th, 18th,
or whatever, one of these days.
If you follow the Instagram you'll know.
But the intention was that we want to
have not fluffy classes, we only cover two
or three ayahs, but the purpose is that
in each ayah we walk away with deeper
concepts of our shariah.
I'm not trying to water down, I'm not
trying to finish the surah, I'm trying to
make sure that we take two ayahs, just
like Umar radiallahu anhu Abdullah ibn Umar, he
spent eight years learning surah Baqarah.
Eight years, every day, one ayah, trying to
understand it, trying to implement it, right?
Today we're going to implement it, we're going
to skip our pizza, hot pizza, and we're
going to make, you know, liyabluwakum ayyukum ahsanu
amala.
But the idea is that we want to
create this culture within Atlanta, so that people,
I'm hoping that when people see this, then
other people get inspired and they start in
their own communities, and then they start in
their own communities, and that's the whole purpose
of these things, inshallah.
So if you can spread the word, mashallah
today is already like, you know, from the
first day, if you remember, like very few
people, and how it's going to grow, and
I know somebody's like, is it going to
grow?
I said, it is the word of Allah,
He takes care of spreading it, right?
But you all can put a part in
it.
So what we tell people is, when you
go next time, try to bring one new
person that was not here, right?
And then you never know, that person, his
life could change with one sentence that is
being uttered, or a recitation of an ayah,
and they could leave, they could leave all
of us behind, and they can become leaders
in this field, you never know, inshallah.
Alright, we're going to, where are we praying?
How are we doing this?
Sisters are there?
Okay, so some of the brothers, if we
can move the other carpet here, and then
we're going to pray here, inshallah, alright?
Anybody that has to make wudu, it's outside,
if you're new, subhanakallahumma bihamdika shadu an la
ilaha illa anta astaghfiruka tubalakum.