Ahmad Saleem – Tafseer Surah Kahf – Deep Dive into Quranic Lessons – Part 13
AI: Summary ©
The transcript describes a series of disconnected sentences and phrases, with no clear context or topic. The discussion touches on the definition of "we are all" to "verbal" and the importance of not being too optimistic. The segment discusses the use of "yeah sub hang" in Arabic, and the importance of understanding the meaning of "brink" in the language. The speakers emphasize the need for people to work on their hearts to regain faith and control, and emphasize the importance of donating money to countries like South Africa and the UK. The speakers also touch on the decline of the Western civilization and the rise of the global south.
AI: Summary ©
Bismillahir Rahmanir Raheem.
Bismillahir Rahmanir Raheem.
Bismillah wa alhamdulillah wa salatu wa salamu ala
Rasulullah.
Wa ba'da rabbi sharaf li sadri wa yasir
li amri wa ahlul ukhdatan min lisani.
Yafqahu qawli Rabbana zidna ilman ya kareem.
Allahumma inshura alayna rahmataka wa inshura alayna hikmataka
ya adal jalali wal ikram.
Allahumma inshura alayna rahmataka wa inshura alayna hikmataka
ya adal jalali wal ikram.
So, we stopped at ayah number 53 last
time, and a little bit of a sequence
prior to that is Allah Subhanahu Wa Ta
'ala describes about the Day of Judgment.
And then over there Allah Subhanahu Wa Ta
'ala says in ayah number 52, وَيَوْمَ يَقُولُ
And on that day, Allah is going to
say, وَيَوْمَ يَقُولُ نَادُوا شُرَكَئِيَ الَّذِينَ زَعَمْتُمْ On
that day, it will be said, go ahead,
call all of your partners that you claim
to associate instead of me as gods.
This particular ayah, sometimes some of the scholars,
they have said that this is one of
the first times these individuals who had done
shirk, they will obey Allah Subhanahu Wa Ta
'ala.
Because Allah is like, go ahead and call
everybody that you used to associate partners, they're
like, okay, we're going to go and call.
But that's why they say, طَاعَةٌ غَيْرُ مُجْزِئَةٌ
It's obedience, but that obedience is absolutely of
no avail.
So they will submit to Allah, they will
obey to Allah.
But on a day that submission is of
no avail to them.
غَيْرُ مُجْزِئَةٌ بَلْ زَعَمْتُمْ شُرَكَئِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ
فَلَمْ يَسْتَجِيبُوا لَهُمْ They're going to call, they're
going to listen to Allah, and Allah is
like, go ahead and call them, they're going
to go call.
And when they're going to call all the
people that they associated as gods, other than
Allah Subhanahu Wa Ta'ala.
And over here this refers to shirk, اعتقادي,
that I actually believe that something else is
hasha, other than Allah Subhanahu Wa Ta'ala
has all the power, or عملي, was it
my money, was it my kids, was it
this, what was it?
Was it the quest for dunya?
What did I use as an excuse not
to obey Allah Subhanahu Wa Ta'ala?
And I placed that in between me and
Allah.
And I said, no, no, no, it's okay,
as long as I get this, although Allah
is the one who will provide, no, no,
but if I work and I make sure
I get this, I will get it.
But at the end of the day, Allah
is the one who gives, not you, not
me.
So فَلَمْ يَسْتَجِيبُوا لَهُمْ, nobody is going to
respond to them, فَلَمْ يَسْتَجِيبُوا, they will not
respond to them, وَجَعَلْنَا بَيْنَهُم مَوْبِقًا, and Allah
is going to create between them مَوْبِقًا, وَبَقٌ,
multiple meanings.
One is a partition type of a thing,
right?
The second, and this is a more harsher
meaning, وَبَقٌ مَوْبِقٌ, is a barrier in Jahannam,
that has been created by the excretions of
all the blood and the wounds of the
Ahlul Naar.
All of that excretion is collected, and then
that becomes a barrier, that is used as
a barrier for people, that is called مَوْبِق,
وَرَأَ الْمُجْرِيمُونَ الْنَّارَ, and the people, i.e.
Mujrims, the wicked ones, the ones who, criminals,
the one who associated partners with Allah, disobeyed
Allah Subhanahu Wa Ta'ala, رَأَ الْمُجْرِيمُونَ الْنَّارَ,
when they're going to look at the fire,
فَظَنُّوا أَنَّهُم مُوَّقِعُوهَا, they're going to believe there's
no way out here, I'm going to fall
into it, لا محالة, there's no exit, وَلَمْ
يَجِدُوا عَنْهَا مَصْرِفًا, they are not going to
be able to find any escape route, any
fire exit, to get away from the fire.
Notice how this word مصرفة means صرف شيئًا,
صرف means to conjugate or to shape and
reshape the form of something, مصرفة over here
is you have a path and to be
able to formulate a new path out of
the existing path, but then Allah Subhanahu Wa
Ta'ala in the next ayah, what is
he starts, they will not find any صرف
over there, وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْآنِ, there's
a very subtle imagery here, over there you
will not find any ways of exiting, but
Allah in this Qur'an has صرفنا, we
have explained to you in varying different dispositions
and manners, everything في هذا القرآن للناس من
كل شيء, من كل مثل, Allah has
explained in this Qur'an, every form of
parable and an example that you and I
need, so over there they will not find
any مصرف, but in this Qur'an Allah
has said صرفنا, we have explained all the
possibilities that a person might be able to
find an excuse, exit out of this, Allah
has given an example for that, and an
example for that, and an example for that,
example of dunya, example of maal, example of
children, examples, examples, examples of a person who
has a burden, كالحمار يحمل أصفار, all of
the varying examples, so when you're seeing everything
Allah has explained all of that, in كل
مثل, every parable and example that you needed
in this life, Allah has described, Allah Subhanahu
Wa Ta'ala says it's absolute truth, وَكَانَ
الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا The problem is, insan
is very argumentative, we love to argue, it
is mentioned that these ayat in actual were
revealed for Ubayy ibn Khalaf and Nadhr ibn
al-Harithah, so Nadhr ibn al-Harithah, the
story that was mentioned about him was that
Nadhr ibn al-Harithah, Rasulullah ﷺ he says,
what's the ayah about Zaqqum, إِنَّ شَجَرَ الزَّقُومِ
طَعَامُ الْأَثِيمِ Indeed, the Shajarah of Zaqqum, now
Zaqqum for the Arabs was dates when it
was mixed with fresh cream, dates when it
was mixed with fresh cream and they would
add sometimes to it if the dates were
not sweet, some honey or some *, some
ghee on it, that was Zaqqum for them,
the actual word Zaqqum in the Arabs that
was the word Zaqqum, so Nadhr ibn al
-Harithah when he heard this ayah, what did
he do?
To mock Rasulullah ﷺ, because the ayat of
the Qur'an they were talking about Jahannam,
إِنَّ شَجَرَ الزَّقُومِ طَعَامُ الْأَثِيمِ Indeed, the Shajarah
of Zaqqum, now Zaqqum, طَعَامُ الْأَثِيمِ كَالْمُهْلِ يَشْوِي
الْوُجُوهِ كَالْمُهْلِ يَشْوِي الْوُجُوهِ يَغْلِي الْبُطُونِ It is
so hot that it is going to your
stomachs, it will boil the stomachs, okay?
So all of that, Propheticism is giving about
a'zaab, so Nadhr ibn al-Harithah comes
and he says SubhanAllah, هَذَا الَّذِي يَقُولُ لَكُمْ
يَنْبُطُوْ أَنَّارُ فِي الشَّجَرَ وَالنَّارُ يَأْكُلُ الشَّجَرَ So
first thing he says, look at the argument
he's saying, he says look this guy is
coming and claiming to you that there is
شجرة الزقوم and this زقوم but then he
says this is fire, doesn't the fire eat
the tree?
فَكَيْفَ يَنْبُطُ الشَّجَرَةُ فِي النَّارِ How can a
fire grow in, how can a tree grow
in fire?
What kind of stupid nonsense is this?
That's what he's talking to Rasulullah.
Then he says يَا مُحَمَّدْ جِئْنَا لَكَ زَقُومْ
We brought for you this زقوم, go and
eat, he mocked, right?
At that Allah Subhanahu Wa Ta'ala says
وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلَ That how argumentative
is Insan amongst all the beings.
The second was the story of Ubayy ibn
Khalaf, something similar with bones and the third
was not the story, the سبب of this
revelation but this is the story that is
always mentioned which is that Rasulullah ﷺ he
entered the house of Ali and Fatima and
they were sleeping and it was the time
for Tahajjud.
So he tells Ali Rasulullah ﷺ that you
know you're Aalul Bayt, your maqam is that
you should be up and praying Tahajjud.
So what did he say?
He said, oh yeah Rasulullah, our Ruh is
in the hands of Allah Subhanahu Wa Ta
'ala, if he wishes he can return our
Ruh, not my fault.
So then Rasulullah ﷺ he started slapping his
thigh like this and he said وَكَانَ الْإِنسَانُ
أَكْثَرَ شَيْءٍ جَدَلَ This is Ali who is
guaranteed Jannah.
Even him there were times emotionally where he
was not ready for and Rasulullah is coming
and giving him some advice.
Even him who is guaranteed Jannah by Rasulullah,
he argued sometimes with Rasulullah ﷺ about the
affairs of Jannah.
It was like Rasulullah ﷺ is giving them
advice that wake up but he's like come
on Rasulullah ﷺ.
And this was not a joke, he was
upset, Prophet ﷺ was upset on that.
But that also tells us a very important
lesson that sometimes we believe that you have
to be perfect all the time.
That's not possible for a human being.
It's not possible to be all the time
in the same state.
Sometimes our lives and what we're going through
in our lives don't have an impact on
my spirituality.
That doesn't mean that I wholesale exited from
this thing.
That means that I'm just going through a
rough patch, I'll figure things out, I'm not
disowning my deen.
It's just hard for me to do it
now.
But it'll get better and easier in later.
Zajjaj who is one of the Mufassirs of
the Qur'an, he used to say, قُلُّ
مَا يَعْقِلُ مِنَ الْمَلَائِكَةِ وَالْجِنِّ دُجَادِلُ Every form
of Uqalah, how many Uqalah there are, intellectual
beings, we've always said this multiple times, three,
angels, jinns and Insan.
So Zajjaj says that Malaika, yes, yes, they're
used to it.
So the angels and the jinns and the
Insan.
So Zajjaj says every intellectual being argues.
The angels argued with Allah SWT, right?
Why are you creating something?
وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ Come on, they're
literally asking a question and also saying, hey,
the argument is we're better.
Okay?
The jinns argue.
وَالْإِنْسَانُ أَكْثَرُ هَذِهِ الْأَشْيَاءُ So this statement, وَكَانَ
الْإِنْسَانُ أَكْثَرَ شَيْءٍ i.e. from all the
things that can argue, Insan is the most
argumentative.
That's another way to understand this ayah.
That not my natural disposition to argue, but
amongst all the beings that can argue, we
are the most as a population.
Does that make sense?
Then Allah SWT says after that, He says,
وَمَا مَنَعَ النَّاسِ And what has prevented the
people أن يؤمنوا To believe in Allah SWT,
إِذْ جَاءَهُمُ الْهُدَى A guidance, hidayah has come
to them.
What prevented them from following guidance when it
came to them?
وَيَسْتَغْفِرُوا رَبَّهُمْ And they seek forgiveness from Allah
SWT.
إِلَّا إِقْسَبْتْ What prevented them except أن تَأْتِيَهُمْ
سُنَّةُ الْأَوَّلِينَ Except that they're waiting to do
two things.
Allah is saying, so there's two ways to
understand the first part of the ayah.
The first part of the ayah is the
first understanding.
Is that these people are not going to
accept the deen.
So first understand it in English and then
we'll go back in Arabic.
They will not accept and seek forgiveness until
they see the punishment happening to somebody else.
سُنَّةُ الْأَوَّلِينَ They see some other nation being
punished and they're like, oh, I want to
believe.
That's one way.
Okay.
Second is that in the ilm of Allah
SWT, they were not going to accept.
وَمَا أَمَنَ عَن نَاسُ إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا
رَبَّهُمْ They're not going to accept even if
سُنَّةُ الْأَوَّلِينَ happens to them.
Even if they are being punished, they're not
going to accept.
Is that meaning clear?
There are two ways to understand it.
One is what is preventing them from accepting.
What is preventing them from accepting is they're
saying, oh, Allah, okay, if you want us
to believe, show us a sign, punish somebody,
and then we'll see how true you are.
Second is Allah SWT is like, it doesn't
matter.
Even if you punish them the way people
of the first, they will not accept.
Okay.
Both meanings have been mentioned in the tafsir.
So وَمَا مَنَ عَن نَاسُ أَن يُؤْمِنُوا Right?
That, what, do you have a question?
وَمَا أَنَ النَّاسَ وَمَا مَنَ عَن نَاسَ أَن
يُؤْمِنُوا And what has prevented people أن يُؤْمِنُوا
That they believe إِذْ جَاءَهُمُ الْهُدَىٰ That until
a guidance comes to them وَيَسْتَغْفِرُوا رَبَّهُمْ And
then they seek forgiveness after guidance.
They become Muslims and they ask for forgiveness
from Allah SWT.
رَبَّهُمْ إِلَّا إِكْسَبْ أَن تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ
يَأْتِيَهُمُ الْعَذَابُ قُبُلًا They are waiting for the
punishment to come.
And they will accept that at the moment
of the punishment.
The word قُبُلًا Right?
Majority of the reciters, three of the reciters
have recited it as قُبُلًا The rest of
them, they have recited as قِبَلًا So the
meaning becomes even more profound.
قُبُلًا means أَنْوَاعُ الْأَذَابُ Variety of punishments So
قُبُلًا is alluding to the variety of the
punishment.
قِبَلًا is the veracity, how clear and vivid
it becomes in front of them.
It's as if it is coming directly to
them.
قِبَلًا, in front of them.
So both meanings, i.e. they will not
believe until they see variety of عذاب and
punishments right in front of their faces.
Only then would they accept.
Okay?
And we see this all the time in
our social media environment.
Sometimes we can capture videos of even small
minor turbulence in a plane.
Where people feel like, okay, they have these
air pockets where the plane can suddenly dip.
Right?
What happens?
All the juice goes flying and stuff like
that.
And all the people who don't want, like
all the beliefs that they have, everything goes
out of the window and Oh my God
comes out of their mouth.
Because they know at that moment, it's only
God who can help.
I was traveling to Houston from Edmonton way
back sometime in late 2000.
So the lady that sat next to me
in the plane was a doctor.
She was a, I don't know, some kind
of doctor and she was heading out to
some very important medical conference.
If you've ever taken a flight over the
Colorado mountains, that whole rocky chain, it's very
turbulent, that flight.
Because of the mountains, it's like very, very
turbulent.
It's like, shh, shh, shh.
So this lady, we're having a conversation and
talking about God and she's like, you know,
I'm a doctor.
I'm just a total atheist.
I don't believe in any of that.
And literally, when the plane started shaking, and
it's not even like crazy turbulence.
It's like enough that like things were moving
like that.
And like out of her instinctive reaction, she
grabbed my hand.
She's like, Oh my God, Oh my God,
Oh my God.
And then she let it go, like when
everything calmed down.
And then she turns and I turned to
her, I said, I thought there was no
God.
She's like, Oh, come on, we all know
that.
It's instinct of human being.
We all have to call to some higher
power when we're in trouble.
And she's like, and seconds later, she's like,
there's no such thing as God, right?
This is the same thing that Allah says
in the Quran.
That when they are in the middle of
the sea, they don't find anyone.
They ask Allah Subhanahu Wa Ta'ala in
a way and they're like, you know, Oh
Allah, just rescue us and we will never
forget you.
And then when the ship reaches the shore,
the person becomes as if he had never
called on Allah ever before.
And likewise is the case of the Muslims.
We see this all the time, right?
One of the places that I did my
co-op, there was some senior guy, I
don't know who he was.
And we had a Jummah.
So we had like on the floor, we
had Jummah and we'd go and pray Jummah
over there.
And obviously, you know, your regular Jummah crowd,
people who work in the corporate, you know
what I'm talking about?
You know, the regular Jummah crowd, you know
that there are other Muslims, they don't want
to be shown as Muslim.
But then there are people who are going
to come for Jummah, there's usually 15, 20
people that come and they'll do a little
Jummah and stuff like that.
And then all of a sudden, this person
shows up to Jummah.
He's on my floor.
He's like a C-level guy.
And I'm like, he's a Muslim?
I'm totally shocked.
Because like he doesn't, you cannot tell by
any way this person was a Muslim.
So he showed up to the Jummah, I
still vividly remember.
And you know, the Imam Ibrahim over there
was there, Imam Ibrahim Abdul Hayy Patel, he
was leading the Jummah.
And then afterwards, he saw that, you know,
he's an older gentleman.
So he saw my face and I was
just like in total shock that I work
with, I'm on the same floor with this
guy.
How is he a Muslim?
And Imam Abdul Hayy was like much more
senior, 30 years in that same company.
He's like, he said, actually, you know, the
bonus season is very close by.
So, you know, a lot of people remember
Allah Subh'anaHu Wa Ta-A'la in
Jummah during this time.
And also there's going to be a restructure.
So there's a possibility of a very senior
promotion that some people, so that, so they
all show up for Jummah during that time.
That's when they remember Allah Subh'anaHu Wa
Ta-A'la.
This is not normal.
We do this all the time, right?
I want to donate something, InshaAllah I'll get
the promotion, right?
Because we're seeking dunya from the a'mal of
akhirah.
We're seeking dunya.
We have enough yaqeen that if I give
for a lot, thousand today, Allah will InshaAllah
turn this for my promotion, InshaAllah, or for
my bonus, or for my better appraisal.
We do this all the time, right?
As people working in the corporate field.
May Allah Subh'anaHu Wa Ta-A'la
grant us hidayah and not use the deen
for our personal gains.
Then Allah Subh'anaHu Wa Ta-A'la
says, وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ And we
do not send messengers, mursaleen.
Over here mursaleen is referring to anbiya alayhimu
s-salam.
But what else could it refer to, huh?
It could be angels, what else?
So what prevents us from using this mursaleen
as any other messages is that the jama
over here is salim.
Okay, jama salim, right, like the plural is
intact, it's not broken.
And when it is intact, it is for
what?
It is for buqala, it is for intellectual
gains.
And this is just, I don't go into
grammar, but this is an important point.
So why?
Because somebody who doesn't have any knowledge of
grammar is going to read this and he's
going to say وَمَا نُرْسِلُ مُرْسَلِينَ Messengers, they
may not think of messengers as prophets.
They could say, oh messengers, you know, God
can send messages through various ways, through loss
of job or raise of promotion or loss
of family or whatever, it could be anything.
So Allah sends us messages and all of
these messages are meant to be glad tidings,
mubashireen, or they're supposed to be things that
we should be warned from.
And the reason I mention this is because
somebody on TikTok translated this ayah like that.
And I was like, wait a minute, how
is this ayah like that?
And you go there, you realize mursaleen can
only be uqala, so it can be either
anbiya alayhi salam or angels.
Other than that, you can't say events are
mursaleen.
And that's why having that knowledge of Arabic
is important.
Recently, somebody's forwarded me some TikTok video of
hijab and how there's no need to put
hijab on using Quran.
And then like this, I don't know if
you know, it's going around on WhatsApp, everyone's
like sharing this on WhatsApp and like even,
you know it's going around in the uncle
circle when my uncle who hasn't messaged me
in a while messages me saying, can you
please respond?
I was like, oh, interesting, this is gone.
It's spreading.
And this lady is so convincing, right?
So the only thing I told the people
who messaged me, I said, this lady can't
even recite the Quran in Arabic.
We cannot take some person who can't even
recite the Quran in Arabic, right?
She's using English translations to insinuate meanings.
And any new meaning of the Quran must
be pegged to the old understanding of Arabic.
We can't just come up with a new
meaning that has not been existent in the
Quran or never been used in the Arabic
language.
So that's why it's so important to understand
this.
That's why any of the meanings that I
sometimes convey, they're either the sahaba or the
tabi'een or atba'at tabi'een, or
at least in the Quran, that word has
been used similarly with a different meaning and
you can apply that meaning then over there.
Wa ma nursilul mursaleena, Allah Subhanahu Wa Ta
'ala does not send messengers, i.e. angels
or prophets, except their purpose is to deliver
the news of good or warned people.
What happens?
Wa yujadilu allatheena kafaroo, the ones who did
disbelieve, i.e. i'tiqadi, they're disbelievers, they are
disbelievers, they're not going to believe, or kufur,
of the opposite of shukr.
That you're a Muslim but you just don't
want to follow Allah Subhanahu Wa Ta'ala,
you want to suppress that part.
Wa yujadilu allatheena kafaroo, and the ones who
did kufur, they argue bilbaatil, they have nothing
to argue but falsehood.
Li yudhidhu bihi alhaqq, all they want is
to discredit truth.
Okay, interesting words here.
Yujadil, yujadil is actually the act of taking
two ropes, sorry, two strands of strings and
turning them into ropes.
You know, when you take three strands and
you turn them into ropes, right, and the
act of taking a rope after it is
turned and doing this with the rope to
fortify it, that is called jadil.
That is why, in the Arabic language, in
some of the narrations you'll find that the
description of the zafa'ir, the, what do
you call zafa'ir in Arabic, braids, braids
are called zafa'ir, but they're also called
jada'il.
Braids are also called jada'il, which means
the hair has been intertwined like this, and
that braid is called jada'il.
It's not that the hair is arguing, it's
like one strand of the hair and another
have intertwined and mixed with, and that's what
argument is.
You give, another person gives, another person gives,
another person gives, another person gives, and that
forms the argument.
It's so amazing to actually understand how Arabic
language works, right, like everything, it's like nothing
is just a, like I was talking to
my, talking to her and I was like,
what was the example, for example, now, the
word now, and then from now, if you
put an S on it, what happens?
It's now?
It's now.
Why?
Why does it change?
Why does it change?
Huh?
Ease of pronunciation.
This is Arabic, bro, Arabic has that, tasheel,
it's like ease of pronunciation, right?
So all of these changes don't follow a
standard rule, so somebody who's learning English for
the first time is very confusing, right, especially
pronunciations, and then the variations in pronunciation, right,
about, about, about, like all of the variations
that exist, so it's very difficult with English,
but Arabic is a language that goes back
to the roots, so does English to some
form, but if it goes back to the
root, you actually will find that every meaning,
every word was created to convey a pre
-existing meaning, so when we look at the
car, and a car is called sayyara, it
comes from the same word seera, comes from
the same word sahara, to travel, to traverse,
to walk through, and then any object that
allows us to travel and walk through becomes
a sayyara, so even if today Umar radiAllahu
anhum comes, he would not find the word
sayyara, you wouldn't have to explain to him
what sayyara is, the minute you say sayyara,
he'll know that this is something that takes
you somewhere, because of the root words of
how it is, you know, it's formulated, okay,
liyudhidu bihilhaq, so they can discredit the haq,
liyudhidu bihilhaq is basically to discredit something, okay,
there's no fancy explanations for that, wattakhadhu ayati
wama unziru huzuwa, so what has happened, the
messengers came, they give you glad tidings, they
give you warnings, people who don't want to
listen to that message, whether they are messengers,
right, and there's in brackets, you can say
messengers, and anybody who carries the work of
the messengers, if you want to have that
meaning, you're going to tell them this is
Islam, this is the message of Islam, they
are going to argue with you, yujadilu allatheena
kafaro bilbaatili liyudhidu bihilhaq, and most of the
time the argument is what, to discredit, if
you really think about it, it's not to
accept, very few people argue with you to
understand, most of the arguments, and that's why
when people say, oh, respond to this guy
on your message, respond to this guy on
your yujadilu, I'm like, there's no point, because
their argument is not, like, if they're interested,
and if there is a genuine comment, you
tell the person, okay, message me, and it
has happened so many times, you know, I'll
say, if you really want to learn about
Islam, message me privately, nobody messages, because sometimes
they will come and say, I genuinely want
to know about Islam, but I have this
situation, can you explain this publicly, and then
they can start an entire discourse, it doesn't
help, so Allah is saying that these people,
messengers have come, people are spreading the message,
they are going to argue to discredit this
message, anything they can do to discredit Islam,
and why are they doing this?
They have taken the verses of Islam, ayati,
that's one meaning, the other, all the signs
that Allah has shown them about truthfulness of
Islam, they've taken that as a mockery, come
on, it's just a joke, we don't want
to believe in this, right, and wa ma
unziru huzua, i.e. the books they have,
they have been warned in those books, there
are warnings in those books, but they don't
want to take those warnings, there are clear
cut warnings, it's clearly said in the Bible
that women have to cover their head, clearly
said, like verses upon verses, where women are
required to cover their head, nobody wants to
follow that, so many things that are absolutely
wrong in the Bible, nobody says anything about
it, so many things that are wrong in
the Torah, nobody says anything about it, why?
Allah is like wa ma unziru, and whatever
warnings they have in their own books, or
through the Quran, huzua, they have taken it
as a mockery, jazakumullah, then Allah SWT says,
wa man azlamu mimman dhukkira bi-ayati rabbihi,
and this is, this ayah is extremely, extremely
painful, right, it's extremely painful because think of
every person who is on the wrong, and
an ayah of Allah SWT has come to
him, whether through him, whether through a lecture,
whether through a reminder, whether through a whatsapp,
and today we have zero excuses for not
having heard of these ayahs, people know more
about Islam today than they did in the
past, people have more access to hadith today
than they had in the past, the problem
is what?
The problem is, many of the sahabahs, they
knew very little Quran, but whatever they knew,
they practiced, so it's not a matter of
information, it's about application, so Allah SWT is
like, and then who is more of a
transgressor than the one, dhukkira, he has been
reminded, and this dhukkira is majhool, which means
through whatsapp, through facebook, through twitter, through a
person, through a lecture, through your own readings,
through various ways, message has come to you,
and you've been reminded about the ayahs, and
these ayahs are the ayahs of Allah SWT,
the person turned away from these ayahs, may
Allah protect us from that, he turned away,
but he forgot that on the day of
judgement, you have to go and stand in
front of Allah SWT, and he forgot, whatever
his a'mal, his hand had sent forth for
that future day, the day we're going to
stand in front of Allah, Allah
SWT says we have certainly placed a veil
on their hearts, may Allah SWT lift the
veils of anybody that their hearts have been
veiled, so this veil is of a nature
that this person, it's a secret veil, so
he is not able to know that his
heart is veiled, that's the problem, so it's
a veil, people around him can tell that
there is a veil, but he or she
is not able to know that there is
a veil, it's a veil of a type
which is secret, and it is kept in
such a manner that his heart is completely
veiled, and why is that, because he is
able to hear, he is able to see,
but the problem is, he is not able
to have understanding, his heart hears and listens
and stuff, all of that information goes in,
but he is unable to process that information
properly, my teacher used to say that the
heart is like a transfer function, like a
mirror, and if your mirror has concavities or
convexities, then the light going in, based on
the extent of convexity or concavity, the light
is going to refract and it is not
going to have the clear impact, I'm sure
all of you have taken these physics experiments
with the prism, when you put the light
in, the light goes and it goes up
or down, that's refraction, we did all of
this in science, that is concavities and convexities,
a concave mirror and a convex mirror, convex
mirror, concave mirrors, so many times our hearts,
they end up becoming, because of deviances, because
of our sins, because of whatever that we
have done and because of the lack of
cleansing and polishing, we don't have no longer
in our societies, we don't have gatherings where
people just get together only and only to
remember Allah Subhanahu Wa Ta'ala, no lectures,
the only reason we are getting together is
to remember Allah Subhanahu Wa Ta'ala, you
go and read our books, they are filled,
like Ibn Hajar al-Asqalani's book, Imam Nawawi's
book, Ibn
Hajar al-Haythami, all of these, you pick
up the books, they talk about, they constantly
talk about gatherings, even in the hadith of
Rasulullah Sallallahu Alaihi Wasallam, it mentions that Marra,
he saw two groups of people, there was
a group that was sitting and doing dhikr
of Allah Subhanahu Wa Ta'ala and there
was another group that was there, that was
involved in ilm, in knowledge, so he went
and sat with the people who were seeking
knowledge, so from here there are two ways
that people have understood this hadith, one they
said, ilm is of a higher category because
Rasulullah Sallallahu Alaihi Wasallam, he went and sat
with the people of ilm, hence ilm is
of a higher category when he had a
choice, the second group of people they said,
if you read some of the explanations of
the hadith, they will tell you, no, no,
no, that's not the case, Rasulullah Sallallahu Alaihi
Wasallam always sits with the weak people, he
doesn't sit with the stronger people, he went
and sat with the people of ilm because
their ilm, they still had weakness in ilm
and their amal has not, their ilm and
amal, there was a gap there, so he
sat with them so he can push them
to the level of amal of the people
of dhikr, because the people of dhikr understood
the value of remembrance, they have received that
knowledge and now they are in practice, but
the people of ilm are still seeking what
to practice, so Rasulullah went and sat with
them, so over here, anyafqahu, the biggest problem
is the lack of understanding, so their hearts
are sealed and the reason they are sealed
is there is no process of cleansing them,
there is no process of reciting daily litanies,
constantly we have our eyes being filled and
bombarded with things we should not be watching,
and that prevents us from understanding the Qur
'an and anything else that happens, and in
their ears there is deafness, a form of
deafness, they're sometimes able to hear, sometimes they're
not able to hear, sometimes a message hits
them, sometimes it doesn't, wa fee aadhanihim waqra,
wa in tad'uhum ilal huda, and if
you guide them, if you call them towards
guidance, falain yahtadu idhan abada, in this state
Allah Subh'anaHu Wa Ta-A'la says,
even if they are in this state where
their hearts are sealed and there is a
covering on their heart and their hearts are
not able to understand and their ears are
somewhat sealed, if you call such a person
to guidance, falain yahtadu idhan abada, this person
shall not be able to seek guidance.
So what is it that we have to
do to work on our hearts in order
for us to be able to seek?
And then Allah Subh'anaHu Wa Ta-A
'la says, for every person who feels that
their hearts are shackled, sometimes you feel like
khalas, I've done so much sin, wa rabbuka
al-ghafurood ar-rahma, Allah is reminding you,
don't worry, it doesn't matter how bad your
heart is, it doesn't matter what you have
done, wa rabbuka, your Rabb, oh Prophet of
Allah, al-ghafurood, he is the one who
is so forgiving, ar-rahma, he is the
possessor of mercy.
Over here the ulama they said, this particular
ayah is specifically for the sinners amongst the
Muslims, this ayah is talking about the sinners
amongst the Muslims, wa rabbuka al-ghafurood, Allah,
your Lord, oh Prophet of Allah, is all
-forgiving, zur-rahma, he is full of mercy.
law yu'akhiduhum lima kasabu la'ajjala lahum
al-adhab, his sign of his rahma is
what?
Allah is like, if Allah wishes to hold
us accountable, certainly, la'ajjala lahum al-adhab,
he would have hastened their punishment.
But, Allah says, bal lahum mau'idun, mau
'idun lan yajidu min doonihi mau'ila, Allah
says that for people, certain people, there is
going to be an appointment, i.e. appointment
of what?
Two things, appointment on the Day of Judgement
or appointment in this dunya where Allah might
hold them accountable, because we know that there
are certain sins that Allah is going to
hold the person accountable in this dunya qabla
al-akhirah, there are certain sins that if
a person does in this dunya, he shall
not leave this world except that Allah will
hold them accountable for that sin in this
dunya.
law yu'akhiduhum lima kasabu la'ajjala lahum
al-adhab, Allah says if he comes to
hold them accountable of that which they have
earned, la'ajjala lahum al-adhab, Allah would
have hastened the adhab for them, bal lahum
mau'idun, indeed for them is a promise,
lan yajidu min doonihi mau'ila, they are
not going to find other than that appointed
time, any refuge.
wa tilkal quraa ahlaknahum lamma zalamu, and when
a nation on the whole, their natural disposition
becomes that they are sinners, Allah says wa
tilkal quraa, and these societies, those nations, ahlaknahum,
we destroyed them, when masses become transgressors, lamma
zalamu, when the entire society becomes of a
society that is wrong, or they are persistently
wrong, or choose to be wrong, wa ja
'alna limahlikihim mau'idah, and Allah is like
even such societies, they can't live long, Allah
has created a destined time for their destruction,
you're going to find that societies in general,
they follow an up and down, right, if
you've studied a little bit of history, you'll
get to know that in general, the Western
civilization is on decline, their decline has begun,
and there is something, the global South, Africa,
the Southeast Asia, they're going to rise, it's
like written on the walls of anybody who
knows a little bit of history, that this
is going to happen, right, and you can
see that the rise of the global South,
you'll see articles written about that, and stuff
like that, that's why there's massive, Morgan and
Stanley and stuff, these people are like investing
massively in South Africa right now, they invest
buying lands and going crazy right now, the
reason is they know that the global South
is going to rise right now, and you're
seeing that with the power shift, with the
ICC, you're seeing that with South Africa, you're
seeing that with Guinea, you're seeing that with
all these countries that have no say in
the world scale, are coming like, oh we're
going to file a thing against them, we're
going to file, like where did you have,
all these countries, how are they coming, it's
not, it's a power shift, and this has
always been the case, if you go back
150, 100, almost 100, no 87 years ago,
100 years ago, right, there's actually a letter
that was sent to the king of Somalia,
from Saudis, asking the king of Somalia, that
you know, be generous to us, and donate
some of your Zakat to Makkah, so that
you know Makkah can be taken care of,
yeah, huh, yeah, there's actually, it's online, that
document, a letter went from the Saadat of
Makkah, the leaders of Makkah, they sent a
letter to the king of Somalia, saying be
generous to us, we are desperately looking for
some money, you remember, house of Allah is
yours as much as ours, please support and
donate, and we are in need of your
money, okay, move another 50 years ago, India
was the who was basically the sole, like
every single expense was coming from India, and
Turkey, they were the ones that are taking
care of all of those expenses, so this
is a natural sequence of life, Allah Subh
'anaHu Wa Ta-A'la says, that even
those nations that we think should be destroyed,
sometimes Allah Subh'anaHu Wa Ta-A'la
says, don't worry, even those nations, even when
they were wrong, when they become transgressive, we
have a certain time that we're going to
destroy them, and that is with Allah Subh
'anaHu Wa Ta-A'la, he knows what
is his hikmah, and when he will do
all of that, may Allah Subh'anaHu Wa
Ta-A'la grant us the ability to
understand, we stopped a little bit earlier, because
I don't want to start the story of
Musa Alayhi Salaam, there is a break, that's
why I wanted to end here, next week
the hub is closed, so there's no classes
here, and we'll reconvene and post that Insha
'Allah, bi-idhnillahi ta'ala, if you guys
have any questions related to this or whatever
we've covered, feel free to ask, we have
a couple of minutes, I think there is
also pizza, somebody helped, this
is the way Allah Subh'anaHu Wa Ta
-A'la tells a story, so if you
look at Yusuf Alayhi Salaam's story, Yusuf Alayhi
Salaam, a story, scene, and then Allah gives
you like advice, these are not generic, these
are the purpose of the story, this is
why the story is being told, the story
of the people of the garden was told
to us, people who ran after money, al
-mali wal-manu, zinatu al-hayati al-dunya,
wal-baqiyatu al-salihatu, all of that was
told to us, because don't be like that
person, so from there the entire page and
a half is all about aqeedah, Iman building,
akhirah, and it's not generic, it's actually so
very much linked with the entire story, and
also even like, now as soon as Allah
is like, what's right after this?
wa idh qala musa li fatahu, right
after that, isn't it?
Yeah, wa idh qala musa li fatahu, so
what was the nation that was destroyed?
Now I was like, okay, let me tell
you about now a nation that was destroyed,
so Allah is like, every nation that has
transgressed, there is a time for their destruction,
okay?
Wa ja'al lani mahlikihim mawa'idah, was
Banu Israel destroyed, like previous nations?
No, they weren't, so Allah is like, let
me tell you a little bit about Banu
Israel, because you're going to have to deal
with them, oh Muslims, but remember, their destruction
is also destiny, Lamma ghulamu, no matter how
long they transgress, their time is going to
come, and then over here, the story of
Musa alayhi salam comes, did the Jews ask
about the story of Musa alayhi salam?
No, they did not, they tried testing Rasulullah
salallahu alayhi wa sallam for the lack of
his knowledge, so Allah brings in the story
of Musa alayhi salam, to say, oh, you're
testing my Nabi?
How about your own Nabi who didn't have
knowledge?
Let me tell you a story about something
that happened to him, and that's the entire
link and sequence of how these ayat are
connected.