Ahmad Saleem – Tafsser-Tajweed of Surah Fatiha – 004
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AI: Transcript ©
Allah has sealed their hearts and their ears,
and their eyes are covered, and
they will have a great punishment.
Allah has sealed their hearts and their
ears, and their
eyes are covered, and
they will have a great punishment.
Allah
has
sealed their hearts and their ears, and they
will have a great punishment.
Allah has sealed their hearts and their ears,
and their eyes are covered, and they will
have a great punishment.
Again.
Allah has sealed
their hearts and their ears,
and they will have a great punishment.
Allah
has sealed their
hearts and their ears, and their
eyes are covered, and they will have a
great punishment.
Allah has sealed their hearts and their ears,
and their eyes are covered, and they will
have a great punishment.
Now, let's look at some of the words
and try to analyze them inshaAllah.
So, inna, indeed, is this something new?
It is.
We have not read inna so far.
This word inna is going to come in
various different forms.
Inna, anna, all the forms, as we come,
we will address them.
The purpose of the word inna is to
emphasize.
Every time inna comes, it is to emphasize.
And it is going to be used a
lot in the Quran.
So, its main purpose is to emphasize, and
it means indeed.
Or in Urdu, bishak.
Alladhina, have you read this before?
Yes, where?
Sirata alladhina, an'amta alihim, right?
Sirata alladhina, we read that.
Alladhina, same word, so nothing new.
Kafaru, kafaru is a new word.
Kafaru, kafara, root word, kafara.
The Arabs, in the general, in the past,
they used to say kafara al-layli.
The night has covered, i.e. the darkness
of the night has covered what was visible.
So kafaru al-layli is generally the word
kafir, kafara was used to cover the night.
Now, a farmer, what do we call a
farmer?
Kafir, a farmer is a kafir.
Why is he called a kafir?
He covers, he takes the seed and puts
it under the ground and covers the seed.
That act of covering is called kafir.
The act of covering of the night is
called kafara al-layli.
And from there comes many words in, for
example, European languages when they had interactions with
the Arabs.
Koverte, which means a cover.
In English, the word cover, kafar, comes from
exactly the same thing.
The word cover comes from kafar, the covert.
Then the other part, the beauty salons in
French, what are they called?
Koverte, i.e. areas where women go and
cover stuff up.
So even those salons, i.e. makeup, you
put something on, but in the French word,
that is used for that.
So the word cover, kafara, many of the
words you're going to see are actually, you'll
see that they have direct roots to the
English language or the meaning.
Now, kafar over here, this is the loghawi
meaning.
Contextually, what Allah is talking about is indeed
those people that chose not to use their
aqal.
Allah has given them an aqal and they
closed their aqal.
They said, it's okay, I'm not going to
use aqal.
I'm not going to use kafar.
They put a cover on their aqal by
locking his aqal and saying, I'm good.
We're getting to that.
This is just the loghawi of that.
Then sawa'un, So
they have disbelieved, i.e. kafaru.
Now, sawa'un, this is something what?
Sawa'un, something new.
Sawa' means equal.
Sawa'un, equal.
In Urdu, we say musawat, right?
Right?
Huh?
Yeah, something that is equal.
What's the root word of andar?
Anzara?
Nazir or nadara.
Noon, za, ra.
Noon, za, ra.
The root word of noon, za, ra is
when we give a warning and that warning
is coupled with mahabba.
It is coupled with love.
It is coupled with care.
Okay?
If it is not coupled with care, what
is it called?
Takweer.
Right?
My intention is not to get a positive
or a musbat action out of you.
My intention is to incite fear into you.
Takweer.
But when I warn you, but the intention
is not to make you afraid and tremble
of the warning.
The intention is you wake up and you
say, I want to do something good.
Let's move to the right direction.
Okay?
And that is called inza.
And this was the beauty of Nabi ﷺ.
Right?
That his warnings were filled with love and
care.
Anzartahum, O Prophet of Allah.
Amlam, or not.
Tundirhum, you warn them.
La yu'minoon, they're not going to believe.
And we're going to get into all of
the akhadi issues that are coming here.
We'll attack all of that.
Khatamallah, khatam.
What's the root word?
Very obvious.
There's only three.
So if there is three, those are the
root words generally.
Unless something is hidden.
Khatameen.
Khitamuhu misk.
Right?
Allah Subh'anaHu Wa Ta-A'la Muhammadun
Aba.
Wa khataman nabiyyin.
And another narration, wa khatimin nabiyyin.
He is the khatim, the seal.
And the khatim, he is the last one
of the Nabi.
Right?
So khatam is to seal something.
To seal something.
And where do we usually put a stamp?
In the beginning or the end?
It's always at the end.
When the thing is sealed, you put a
seal on.
And now, obviously, nowadays it's all digital signatures.
No more.
But even in the digital signature, it's in
the end.
You have initials, initials, initials, initials, initials.
But then you sign in the end.
That I read the entire document.
I've read the page, and I've read the
entire document.
So over here, it's a seal that prevents
anything else from entering in it.
KhatamAllah, that Allah has sealed, ala quloobihim, upon
their hearts.
The word quloob comes from the root word
of qalb.
Qa, la, lam, ba.
Qalbushay is to flip flop.
Right?
To flip flop.
To flip on one side and then to
flip at the other side.
Right?
To flip flop something.
Wa'ala and upon sam'ihim.
Their hearing.
The root word of sam'ihim is what?
Seen, meem, ayn.
Okay?
Sam'ihim, seen, meem, ayn.
Wa'ala and upon absarihim.
Absarihim, their sights.
Absar, the root word is basar.
Ba, saad, ra.
Basar.
Now, I'm going to go into details.
Some root words, I know that they're coming
forward.
And it will be a lot more appropriate
when we tackle them somewhere, inshaAllah.
Ghishawatun.
Okay?
What's the root word?
Ghashiyah.
Ghashiyah.
Right?
And is he say, in Urdu we say
this word, you know, or even maghshi.
Right?
Yeah, ghashi, somebody who, you know, fainted.
Right?
Somebody who fainted.
Ghishawah, the meaning of that is covering.
Again, remember I said that the word ghayn
in general begins with covering.
Right?
What was the word we covered before?
Ghayb.
Ghayb is covering, ghashiyah is covering, ghita is
covering.
So we said in Arabic there are things
that allude to things.
So the allusion over here is something that
begins with ghayn generally has a meaning of
covering.
Generally.
Okay?
Generally has a meaning of covering.
And for them, azabun, a punishment, azeemun, great.
Azeem, okay?
Azeema.
Ayn, za, meem.
Azeem, what's the opposite of azeem?
Who knows?
Something azeem and something, no.
Close enough.
Hakeer.
Azeem, hakeer.
Kabeer, sagheer.
Okay?
Now, if you put them on a scale,
kabeer, sagheer.
Azeem, hakeer.
That's how it goes.
So hakeer is smaller than sagheer.
Sagheer is smaller than kabeer and kabeer is
smaller than azeem.
Azeem is greater than kabeer and kabeer is
greater than sagheer and sagheer is greater than.
It's too much mental work for you guys
at this time of the night.
But I just had an energy drink, so
I'm good.
All right.
Those were some of the root analysis.
Now, let's do the tafsir.
Yeah, both.
Yeah or wow, both.
Okay?
No, it can be both.
Ghashiyah, because these are huruf ilah.
They can be changed.
And then also, it could be basra and
kufa from that angle.
Someone's like ghashiyah.
It doesn't make a difference in the meaning
of it.
Hakeer.
Ha, qa, ya, ra.
Hakeer.
Jameel.
So let's do the translation of it, inshaAllah.
We will just start with the flow so
we can actually get some of the flow.
And there were some points that I missed
last time.
So I will cover those points, inshaAllah.
Bismillah, rahman, rahim.
Bismillah, walhamdulillah, wa salatu, wa salam ala rasulillahi,
wa ba'd.
Alif, lam, meem.
What is alif, lam, meem?
Huruf al-muqatta'at.
Why do we say these are huruf al
-muqatta'at?
What was the explanation we said?
The entire Qur'an is what?
Muttasil.
The entire Qur'an is connected.
The entire Qur'an is connected.
And then these huruf al-muqatta'at come
and they disconnect.
They cut the connectedness of the Qur'an.
So that's why when you're reading this, you
don't say alam.
Instead of reciting dhalika al-kitabu la riba,
the way we would recite, you say alif,
lam, meem.
So now you're breaking down the huruf.
Instead of alam tara kayfa, alam nashrah, we
don't do that.
The connection of that.
So that's one of the reasons they're called
huruf al-muqatta'at.
Dhalika al-kitabu, dhalika that.
Why did we say dhalika?
There were two reasons.
Number one, lawhu al-mahfuz.
Number two, it's the highest status of it.
Yes, it is with you.
The kitab is with us.
But its maqam, its maqana, its position is
so grand that it's really high.
The book that you have is of really
high value, hence pointing towards dhalika.
And that's a very common way of signifying
the significance of something in the Arabic language.
To use ism ishara ba'id.
Dhalika al-kitabu, the book, la riba, there
is no doubt, fihi in it, hudan lil
-muttaqeen.
So the first category that, you know, we
started with Surah al-Fatiha, we had Sirat
al-ladheena an'amta alihim ghayri al-maghdoobi
alihim wal-ad-dhalmeen.
So the first five verses talked about Sirat
al-ladheena an'amta alihim.
Allah Subh'anaHu Wa Ta-A'la does
a prime, prime introduction to these people.
So He says, who are these?
They're some of the qualities of these muttaqeen.
Al-ladheena yu'minuna bil-ghayri.
They believe in the ghayb wa yuqeemuna as
-salata.
And they establish prayer.
Wa min ma razqanahum yunfiqoon.
And from that which we have given them
as sustenance, they spend.
And we said the word yunfiqoon indicates that
their habit of spending is not a one
-time habit.
Yunfiqoon, they are in a perpetual, continuous habit
of spending.
i.e. from their bank accounts or their
daily sadaqat.
They have daily sadaqat.
They have monthly sadaqat.
And they have annual sadaqat on a consistent
basis.
And that's a point of implementation or action
for us, inshaAllah.
Wal-ladheena yu'minuna, and those that believe, bima
unzila ilayka.
So who are the muttaqeen?
They believe in that which has been revealed
ilayka to Prophet ﷺ.
What was revealed unto him?
The Qur'an that we have.
Wa ma unzila min qablik.
And that which has been revealed before you.
How many things have been revealed before Prophet
ﷺ?
How many books have been revealed before Prophet
ﷺ?
Huh?
Four?
Suhuf-e-Ibrahima, wa Musa, and then wa
akhadha alwaha, the tablets of Musa.
These are all in the Qur'an.
In a hadith, which is hasan, and some
of the scholars have said it is hasan.
And the other scholars, they say that we
shouldn't use this hadith.
Anyhow, it's a hadith that is mentioned in
every hadith book, in every tafsir book.
So I'm going to mention it because it's
mentioned in Tabari, it's mentioned in Ibn Kathir.
Despite the fact that they will say it
is even mentioned in Sahih Ibn Hibban.
So his Sahih book, he mentions it, right?
But again, there's a lot of dispute between
the hadith scholars on this hadith.
And so the summary of it is Prophet
ﷺ, Abu Dharr al-Ghifari asked Prophet ﷺ,
how many books have been revealed before?
So he said to Abu Dharr al-Ghifari
that there were 104 books that were revealed
before.
100 were suhuf.
They were just pages.
Right?
A single page.
Right?
In another narration, it says kitab.
It was just a page.
And four were books.
And then the distribution was also mentioned.
50 of them were revealed on Sheikh ﷺ.
The 30, the next, the 30, they were
revealed on Idrees ﷺ, 30 pages of instructions.
Then 10 were revealed on Ibrahim ﷺ.
We have that in the Qur'an, Suhuf
Ibrahim and Musa.
And the 10 that were revealed on Musa
ﷺ before the Tawrah.
There were 10 pages or alwah, tablets that
were given to him before the Tawrah.
And then the Zabur of Dawud ﷺ and
then Tawrah of Musa ﷺ and Injil of
Isa ﷺ.
Now, we cannot, a person who denies these
three will be considered a non-Muslim.
We say there's no such thing as Tawrah.
You're one of the six pillars of Iman
you've dropped.
Right?
To believe in the books that came before.
We must believe in them.
That's one of the six pillars of our
Iman.
So somebody's like, oh, Injil koi cheez nahi
hoti.
There's no such thing as Injil.
That person is not.
Again, you and I are not going to
call him kafir.
But I'm just saying, like, technically that person
has said a statement that would remove him
from the fold of Islam.
Just from that statement, because one of the
pillars has been dropped.
Now, the other hundred, we don't know what
they are.
We can't affirm what they are.
We are not obligated to affirm them.
You get it?
So if somebody says there is something that
came, for example, the Iraq War that happened.
Right?
Now, I don't know if you read this
stuff.
But if you read the stuff of why
the Iraq War actually happened, it was to
do with what?
It was to do with nothing to do
with oil.
It was to do with something called the
Sumerian tablets.
The Sumerian tablets was the oldest scripture, written
scripture from humanity that we found, which dates
back even before Musa.
What happened?
The Iraqi people discovered it.
And guess where are all the Sumerian tablets
right now?
They are in the Museum of UK and
ULF.
They are no longer with the Muslims.
Now, interesting things were written in those Sumerian
tablets.
For example, so there are people who specialize
in learning languages.
So they can decode a particular language by
looking at symbolisms.
And then they can figure out hieroglyphics.
There are people who are experts in that.
People spend time.
Again, you will probably get your PhD because
you are going to spend 20 years trying
to decode the language.
But then eventually you will get there.
So in the Sumerian tablets, what they found
was mention of, for example, they said that
there is a person who was coming and
telling us about God.
And he used to travel in the skies.
Who was that?
Idrees Alayhi Salaam.
Where did he die?
In the authentic Hadith.
He died on the fourth or the second
sky, right?
Where the Malak ul Maut came to Allah
Subh'anaHu Wa Ta-A'la and he
said, Ya Allah, how am I going to
take the Ruh of Idrees?
He's on the earth.
He's supposed to be.
You told me to go to the second
sky to take his Ruh.
He's no longer.
He's on the earth.
He said, go where I told you to
go.
He was like, I gave you the command
to take his Ruh on the second heaven.
Go to the second heaven.
You will find him there.
And then what happened?
Idrees Alayhi Salaam, he would use angels to
travel between.
So he would go to the first sky
and the second sky.
And it was well documented about him.
And he arrives at the second sky and
the angel of death is like, SubhanAllah.
Moments ago you were like in the earth.
How did you end up here?
And his soul was taken on the second
sky.
So these were different things that were mentioned.
But am I obligated in Sharia?
Fourth sky, right?
I was right.
Fourth sky.
Am I obligated in Sharia to believe in
the Sumerian tablets?
No.
Right?
Can the Sumerian tablets fortify my Iman and
what I already believe?
Yes, I can.
The second thing we must understand about the
previous books.
There is something called a Qaeda Usuliyah.
There is a principle of Usulul Fiqh.
Which says, Ash-shar'u man qablana Shari
'a of the people that came before us.
Shari'una.
It is our Shari'a.
Except if it contradicts with our Shari'a.
Okay?
The Shari'a of the people that came
before.
If something is proven legislatively through the Quran
or through the Hadith.
Not through the Bible.
Right?
Through the Quran and Hadith that this was
the way of the people of the past.
It becomes the Shari'a for us too.
As long as it doesn't negate.
I.e. there is no contradiction with our
existing Shari'a.
So give me an example of that.
Yeah.
Yeah.
So how is the example of that with
the previous?
Yeah.
Yeah.
So that is in his Shari'a too.
And in our Shari'a too.
Right?
And it is in our Shari'a too
by the way.
It is our Shari'a.
I want an example of a contradiction.
So contradiction is you are allowed to do
Sujda of Ta'zeem in the previous Shari
'a.
Yusuf A.S. and all of that.
You are allowed to do that.
But our Shari'a has negated that you
should not do Sujda.
We are not allowed to do Sujda to
anyone.
Right?
So again, that is a very important principle
for us too.
Yes.
Yes.
Yes.
Yeah.
Hajj has been legislated since the time of
Adam A.S. Yes.
Hajj has been.
Marrying.
Right.
Eating their food.
Yes.
So inna allatheena kafaru.
Now we begin the next part.
Ulaika ala Allah Subhanahu Wa Ta'ala said
min qablika wabil akhirati hum yuqinoon.
And their quality of the mutaqeen are they
believe in the akhira.
Ulaika, these are the people who believe in
the akhira.
These are the people.
Ala hudam min rabbihim.
They are on guidance from Allah Subhanahu Wa
Ta'ala.
Wa ulaika hum almuflihoon.
And these are the truly successful ones.
Now, today's ayat.
Inna allatheena kafaru.
And as for those, indeed for those people
who did kufr, i.e. they recognized the
haq, and they said I'm not going to
believe you.
The example of that is who?
Abu Jahl.
What was the actual name of Abu Jahl?
The Muslims called him Abu Jahl.
No.
Huh?
No.
No.
There were two names for him.
Abu al-Aql.
Abu al-Aql and Abu al-Hakam.
Abu al-Hakam.
The wise person or the intellectual one.
Okay?
When he came, and they all sat with
the Quraysh, and they asked him, they said,
Ya Abu al-Aql, Ya Abu al-Hakam.
Whichever one you want to use.
Like the message of Muhammad.
Doesn't it resonate with your aql?
He said, Ama wallah, inni a'rifu annahu
nabi.
I know that he is a nabi.
And I know that his message is true.
Ajeeb.
So his aql understood the message.
Affirmed the message.
He said, but, you know, my qabila and
his qabila, we don't know.
We were like always battling with one another.
So his qabila, they got to give water
to the hujjaj.
So Wud took care of the ghilaf of
the Ka'bah.
His qabila did this.
We did this.
He did this.
We did this.
Ayyakoonu nabiyun minhu.
And now they have a nabi.
How am I going to top this?
Our qabila can't top that.
So that's why I'm going to say he's
not a nabi.
Because if I affirm, my aql says he's
a nabi.
But if I affirm this, then I will
not be able to top this.
Because nubuwwah comes from Allah.
This is Abu Jahl.
He is saying this.
He understood everything.
Right?
And it would happen.
They would all sit together.
And they would promise one another.
Promise me.
You promise me.
We all promise.
All the leaders, you promise.
We're not going to listen to his Quran.
Promise.
Promise.
Then, at 3 o'clock at night, when
Rasulullah would be reciting, right, they would sneak
up outside the wall of Rasulullah to sit
and listen to what he's saying and reciting.
And they would recite and they would see
the others.
Like, amaa qulna, did we not promise that
we're not going to come?
So tum bhi aage, you also here, subhanAllah.
All of you showed up.
They're like, okay, okay.
Let's all promise we're not going to do
this again.
And this happened multiple times.
So eventually, they all sat together and they
created a pact.
What are we going to do?
He said, we are going to nuharidun, right?
Then you look at even one of Rasulullah's
best friends who was from Yemen, right?
He came and they told him that, listen,
you are the best healer that we know.
This person, something is wrong with his intellect.
Go and hopefully you can fix him.
So this person goes and meets Prophet Sallallahu
Alaihi Wasallam, listens to his message, and all
Prophet Sallallahu Alaihi Wasallam says what?
Innal hamda lillah, nahmaduhu, wa nastaeenuhu, wa nastaghfiruhu,
wa na'udhu billahi min shururi anfusina, wa
min sayyi'ati a'malina.
Yes.
The doctor.
The doctor.
Yes.
Let me finish the hadith.
I thought there was something wrong with the
internet or something.
Innal hamda lillah, nahmaduhu, wa nastaeenuhu, wa nastaghfiruhu,
wa na'udhu billahi min shururi anfusina, wa
min sayyi'ati a'malina.
Man yahdihi Allahu fala mudhilla lah, wa man
yudhlil fala hadiya lah.
All he said this, the person is like,
ya Muhammad, a'id alaiya kalimatik hadha.
Can you repeat this again?
Rasulullah was like, innal hamda lillah, nahmaduhu, a
'id alaiya kalimatik hadha.
Repeat this again.
He heard it again.
We hear this every day in khutbah.
None of our hearts move.
He just heard this.
He said, ashadu an la ilaha illallah, ashadu
anna Muhammadur Rasulullah.
He didn't even hear the Quran.
He just heard the eloquence of Rasulullah in
this Arabic statement.
He went back and he told them, ya
Ma'shar al-Quraysh, he has nothing wrong with
him.
All of you are majroons.
You have issues.
So a kafir is a person who recognizes
the haq.
This was in the context of Rasulullah.
But can we apply this in the context
of today?
Yes.
It doesn't have to be somebody who says
there is no Islam.
It can be somebody who is calcified on
one way of living as a Muslim.
And when he recognizes whatever I've been doing,
there is something better that I can do.
There is a better way of worshipping Allah.
What do we say?
No, man.
I've been doing it like this.
I don't want to change.
I want to stick to what I know.
I don't want to change.
It's too uncomfortable for me.
I have been praying for 40 years like
this.
I don't want to add this extra dua
in my salah.
We become calcified.
We stop using our aqal.
We stop using this ability of ours to
be able to grow.
So inna allatheena kafaru So the issue was
theirs.
They chose to not use their intellect.
They chose to not use their aqal.
sawa'un AAalayhim Such individuals, whether you warn
them, it is equal upon them.
You give them a warning, don't do this.
Or you don't give them a warning, nothing
is going to change.
Why?
Because warning is heeded by intellect.
When I warn you something, if you are
using your aqal, you'll say, Oh yeah, you're
right.
You're saying something.
I shouldn't drive very fast on a motorbike.
Yeah, there's something there.
Right?
But when you're a teenager and you have
a motorbike, and you're like, come on.
I'm invincible.
My aqal does not submit to that information.
Similarly over his, Allah is like, Allah Subh
'anaHu Wa Ta-A'la is like, Ya
Rasulullah, those who have chosen this path in
your life, and the same thing in our
lives, if they have intellectually chosen to be
like that, sawa'un AAalayhim It is equal
on them, whether you warn them, or you
don't warn them, la yu'minoon They're not going
to believe you.
It's not that Allah has made them disbelievers.
Right?
So a lot of questions, a lot of
questions that come for people, what do they
say?
They say, Oh look, look, look.
Because Allah has said, sawa'un AAalayhim a
'andartahum am lam tunziruhum la yu'minoon Allah has
said they're not going to believe.
Hence, because of the statement, they're not going
to believe.
So the sawal is, the question that comes
up usually, is it because they're not going
to believe?
Is it because Allah said so?
Or they're not going to believe, and Allah
said this because of his ilm al-sadiq,
because of his pre-eternal knowledge that he
had.
Allah was able to tell this, because of
his knowledge.
He knows they're not going to believe.
So he's just letting Prophet ﷺ address, that
those that have seen the truth, and they
have walked away from you, Oh Prophet of
Allah, don't worry about them.
Don't worry about them.
They're not going to come back.
Similar to, similar to, similar to, Nuh ﷺ,
when Nuh ﷺ was told, that after 950
years, qad amana min qablik Whoever has believed
in you before, Nuh ﷺ, nobody is going
to believe after this.
After 950 years, he said, go build the
ship.
Whoever has believed in you, has believed, you
will not get new believers.
It's not that Allah stopped the door of
guidance.
Allah's eternal knowledge of ghayb tells, and he
informed his Nabi, ab koyni iman laayka, nobody
is going to believe in you.
So just build the ship, and take with
you, man amana maak.
Whoever has believed in you, take with them
on the ship.
Same concept here.
Now, anzartahum, the word anzartahum over here, is
something of very importance for us.
So over here, Prophet ﷺ is using the
utmost level of rahma, care, gentleness, softness, in
waking them up.
The word anzartahum, in that we said, is
when I warn you, but anzartahum is gentleness
in it.
It's sometimes when a parent warns a child
of a particular behavior.
The child may not see at that very
moment, they may not be able to understand
at that very moment, that my father, or
my mother, what they are telling me is
for my khair, it's for my good.
They may not be able to see that
at that time.
But in that warning of the father, or
the mother, there is a lot of love
and care attached.
It may not be visible to the child
at that time.
Why are you doing this?
This doesn't make sense to me.
It's okay.
And likewise are the Anbiya ﷺ.
They spread with the highest level of love
and care their message, but they don't shy
away from warning people.
Keep that in mind.
There is warning.
Today what is happening, sadly, is we have
something called fluff da'wah.
All the speakers, everybody, nobody wants to quote
that hadith that is going to hurt somebody's
feelings.
Nobody wants to quote that hadith.
Nobody wants to say a hadith like that.
We said that in our last class, or
the class before, last class in Tafseer Surah
Kahaf, we talked about it.
We said that when Allah's hukum comes, how
does my heart react?
What is the reaction of my heart?
Is it going to submit to that which
I hold dearly, but now the hadith, or
this ayah, or the hukum, or some sheikh,
or some scholar has told me, this is
not the right belief to hold.
It doesn't matter how sacred you hold that
belief.
You have to let go of it because
there is an authenticated belief that contradicts with
that.
And what is happening today with the Muslim
world is, and this is part of the
cause of liberalism, liberalism has caused
this right now, which is that each person,
their identity, what they have done is they
have created a compartmentalized identities for themselves.
What does that mean?
That means when it comes to my food
and the way I eat, I am either
a carnivore, or I'm this, or I'm a
vegan, or I'm this, you've created an identity
for that.
Then we have created a sub-identity of
ours when it comes to our clothing preferences,
and what type of clothes, and sustainability, and
green, and all of that.
So I've created that as part of my
identity.
Then I have created the identity, my political
identity, I'm a Muslim, I'm a Democrat, I'm
a Muslim, I'm a Republican, I'm a Muslim,
and I vote Green Party.
Then I've created a sub-identity of value
systems.
I'm a conservative, or I'm this.
Then I've created a sub-identity of my
spirituality.
I'm a spiritual person, I'm a devout Muslim,
I am a practicing Muslim, I am spiritual
but not practicing Muslim.
We've created these sub-identities of ours.
See what's happening?
And, all of these identities, when I say
something, and as a Muslim, all of these
things were part of me as a whole,
as a Muslim.
My political identity, my food identity, all of
these things, Islam tells you what to do
in them.
We can't just say, my Islam is just
limited to my devotional, and my worship, and
all of that.
Everything else I get to choose from the
West and what I like.
Islam tells you what you cannot, and how
and what can you and not eat.
The example of this is when we go
to the camps, we get these parents, who
are super paranoid, that we are a vegetarian
Muslim household.
We don't feed our kids, our kids cannot
be even on a table It was just
crazy.
And parents calling us counselors, and checking is
my son sitting on a table with me?
Is he not sitting on a table with
me?
Why?
Because I have now removed, I have just
kept my Islam in a compartment of devotion.
Everything else, free for all.
I can bring all the values of the
Western world, and I just live like an
American Muslim.
And it becomes easier for me.
Because then I can just turn on my
Muslim identity in the masjid, turn it off,
and I can become a more moderate, liberal
Muslim, more progressive in this gala, and then
I can turn that off, and I can
do all of this.
And this is what's happening right now.
And for a believer, because we're not using.
So over here, Allah Subhanahu Wa Ta'ala
is saying, أَأَنذَرْتَهُمْ i.e. this warning, it
requires that our du'at, people who are
calling to Islam, they have to say things
that hurt.
They can't sugarcoat.
They cannot.
Right?
And a prime example of that is when
I was invited to a university, and somebody's
like, how do I enter Jannah?
And I gave them the hadith.
Like, the sister was very upset.
I said, what do you want me to
do?
I can't sugarcoat this hadith for you.
Right?
There are four things a woman does.
She can enter Jannah from any door that
she wishes.
Don't you want to enter Jannah?
But no, no, no, this one item in
that, I can't agree to.
I will enter Jannah with the other three,
but this one, I can't submit to.
Why?
Oh, because my identity in marriage, I am
no longer this type of a Muslim.
I have also compartmentalized what type of marriage
I have.
Traditional marriage, a 50-50 marriage, this marriage,
we've also compartmentalized that.
So, a Nabi comes, and he doesn't care
how, that's the reason why they were fighting
them.
That's the reason why the Quraysh were fighting,
because he was talking about issues that were
at the root cause, core of that society.
And they were like, we cannot accept this.
But he would say that with love and
care.
That's the other part.
We have people who are speaking the truth,
we have lots of speakers that are saying
the truth, that have to say what has
to be said, but then they're saying it
in a manner that turns off everyone.
And that's the entire concept of this word,
that we warn them, we say what has
to be said, we don't sugarcoat it, but
we say it with the utmost respect.
We say it, instead of saying, you're going
to Jahannam, this action of yours will enter
you into Jahannam, we can flip that statement
by just saying, with a warning, saying, I
really don't want you to be standing in
front of Allah Subh'anaHu Wa Ta-A
'la with this heavy burden on that day.
Think about it.
It's the same message, it's a warning, but
it's with gentleness.
And it's no sugarcoating here.
You will have to stand in front of
Allah and answer for this.
But instead of saying, you're straight to Jahannam,
then that's probably not it.
Am lam tundirhum la yu'minoon.
Give them a warning, you don't give them
a warning.
In the ilm of Allah Subh'anaHu Wa
Ta-A'la, they're not going to be.
Khatamallahu ala quloobihin.
This is important for us.
Allah Subh'anaHu Wa Ta-A'la does
not do anything pre-emptively.
This is something we understand, we have to
understand in our aqidah.
Allah is not in a need of sealing
your heart.
You get it?
Allah doesn't just randomly one day says, okay,
you know what, that heart sealed, that heart
unsealed.
It doesn't work like that.
Allah Subh'anaHu Wa Ta-A'la, la
hajata lahu.
He has no need to seal your heart.
So what sealed your heart?
You did.
Your actions did.
Your own actions did.
Multiple opportunities to choose, you chose not to
choose.
Then, when you denied multiple times, Allah said,
khalas, you chose the denial, your heart is
now sealed.
Your own actions led you to.
So khatamallahu, Allah after lots of choices finally
said, fine, if you want to seal and
you want to do all the actions of
sealing your heart, khatamallahu ala quloobihin, so your
heart will be sealed.
So Allah sealed their hearts, wa ala sam
'ihim and upon their hearings, wa ala absarihim
and on their eyesight.
Question for you, quloob is jama' sam'ih
is singular absar is plural.
Why?
Singular, plural, plural, singular, plural.
Why not?
We have two ears.
We have two eyes, absar.
Right?
We have two ears.
But whenever Quran uses the word sam'ih,
it's always singular.
Why?
So if we all sit here right now,
and a car accident happens outside and we
hear the bang, what do we hear?
The bang.
Everybody hears the exact same sound.
The one closer will hear a louder sound,
the one further will hear a lighter sound,
but the sound of the accident is going
to be one.
i.e. everybody collective will say we heard
a car accident.
Remember that firetruck that went last time?
If a firetruck goes, we all heard the
firetruck.
Now, those that were probably sitting at the
back, they were able to see the firetruck.
Those that were focused on something else, they
saw some light pass by.
They don't know if it was blue or
red.
So our sight and those that are closer
to the accident will be able to see
a completely different version of the accident as
opposed to somebody that is really far away
and they saw there is an accident but
their version of what took place is every
person's sight of that accident, depending on the
angle and the proximity, is going to be
different.
So one particular event, the sound of it
is going to be one.
But the description of how you relate that
event through your eyes, every person based on
different inputs is going to be different.
So, that's why one haditha, one event, one
accident, the sound is going to be one.
We all heard a boom.
Some people, if the boom happened behind me,
I heard the boom and I saw the
accident after the boom.
You guys were witnessing through the wall miraculously
you have x-ray vision or x-men
vision and you guys can see behind and
you saw the entire accident.
Your version of the event is going to
be very different than my version of it.
And that's why in the Quran, sama' is
always one.
Sorry?
Sama' Hearing, yes.
So everybody hears one but we see things
different, yes.
Beautiful.
Beautiful.
So when Sahaba Sahaba is a really good
example.
Every Sahabi, why do we have 400 hadiths
describing Prophet Sallallahu Alaihi Wasallam?
Those who were kids, they went up really
close to Prophet Sallallahu Alaihi Wasallam.
As a matter of fact, most of the
narrators who described the physical features of Prophet
Sallallahu Alaihi Wasallam, they were all kids.
They were all under 12 because they did
not have the fear of Rasulullah so they
would just go up to him and they
would be really close up to him, right?
But the older Sahabas, that's why you don't
see many narrators describing Rasulullah.
Umar never described Rasulullah.
Uthman never described Rasulullah.
Who did?
Ali.
Ali was very young.
He hung out with Rasulullah as a kid.
So he knew every little detail.
They did not have that haybah of Rasulullah
because he was very loving to the children.
Children could come up to him, right?
So they were able to look into the
face of Rasulullah because they didn't, oh yeah,
it's Rasulullah.
He's just so cool.
For them, he was just like, oh he's
just he's asking them, oh what happened to
your pet?
What happened to you, like in personal lives?
So they were able to describe features but
every Sahabi described differently.
Somebody's like I was on the right of
Rasulullah and I was able to see the
face and I was able to see the
moon at the same side and I was
very, it was very difficult for me to
agree which one was more luminance, i.e.
which one had more noor?
Was it the 14th of the full moon
or the face of Rasulullah?
Others, they said, Rasulullah's face was like a
shining sword.
Everybody described, because they looked at it in
a different way.
But then everybody describes the sound, the hearing
of Rasulullah ﷺ, there are no narrations about
that because everybody heard it the same way.
There was no discrepancies in that.
So, khatamallahu ala quloobihim Allah has placed a
seal upon their hearts, wa ala quloobihim.
The word quloob is important for us as
a concept and then we'll talk about it
in detail.
Qalb is the physical heart and the spiritual
heart.
Likewise is the aqal, right?
The physical brain of ours and the aqal,
the spiritual aqal that exists.
You know the whole thing when Einstein died,
they split his brain open, they tried to
upload, download his brain and stuff like that.
This whole thing, right?
You heard about that, right?
When they died, somebody was like, okay, let's
take his brain and download it somewhere.
So we don't want to lose his brain.
He's got a very, there was nothing in
that brain.
Why?
Because it's just a physical matter.
As a matter of fact, a whale has
a much bigger brain than Einstein, if it's
a size that matters.
Right?
It's the aqal, the spirit and how it
connected.
So there are two things.
lahum quloobun la yafqahoonak Your qalb has the
ability to intellectually reason and it has the
ability to actually, now we know medically, store
memory.
So your heart has certain neurons, it has
certain cells that actually store.
So your event is stored in your heart
and it's actually stored in your brain too.
Like the memory of that, physical.
Now, so this qalb that Rasulullah in the
Qur'an, Rasulullah Sallallahu Alaihi Wasallam in the
Qur'an talks about, this qalb is a
spiritual heart.
It's an entirely spiritual concept.
Just that is enough for us to understand
for now as there's few verses coming further
down that we'll talk about a little bit,
you know, we'll talk about that about their
hearts and how their hearts that open up
and stuff and we'll go into the detailed
discussion of heart when that comes.
khatamallahu ala quloobihim Allah has sealed, set a
seal on their hearts wa ala sam'ihim
and on their hearing wa ala absarihim and
on their sights Okay?
It doesn't say wa ala uyunihim It does
not say on their eyes.
i.e. they're able to see but they're
not able to have foresight They're able to
see physically, they're not blind but they don't
have foresight.
They're not able to see through things.
They're not able to see the actual, they
call it the quiddity of things, the actual
essence of things, basirat i.e. being able
to see the reality, what is happening they're
not able to see that walahum a'ithabun
azeem and for them Allah has prepared a
great punishment.
Why a great punishment?
Why such a great punishment?
For such a simple denial.
Because Allah had given them aql and what
differentiates us from all other haywan is our
ability to reason our aql and that is
why if that aql is lifted in a
human being then he is not held liable
there is no responsibility on him on the
day of judgement rufi al-qalamu an thalath
the pen has been lifted on three and
one of them is a person who is
majnoon, hatta ya'qil until he gets his
intellect back or if he doesn't then he
doesn't right?
That's why in this entire process Allah Subhanu
wa Ta'ala is saying that they had
aql, they chose to deny and because of
their own choices all of these consequences happened
to them in this Allah protect us walahum
a'zabun azeem and because of that there
is going to be a great punishment for
them.
Allah protect us from all of this We'll
stop over here insha'Allah again for those
of you that are new I don't have
these we do have these we generally have
them in the car but we actually put
some furniture in the car so we remove
them I will bring those two juz probably
I'll give you for you for you to
give to uncle insha'Allah and yours I
can give it to Hanifa or you know
when I will need them insha'Allah and
then we can do that Allahumma salli wa
sallim ala nabiyyina muhammad wa ala alihi wa
sahbihi wa sallim taslimin kathira wa barikillahum ala
muhammadi wa ala alihi muhammad kama barakta ala
ibrahima wa ala ala ibrahim innaka hamidul majeed
Allahumma aati nafusana taqwaha wa zakkaha anta khairu
man zakkaha anta waliyuha maulaha ya rabbal alameen
Allahumma inshura alayna rahmataka wa inshura alayna hikmataka
ya azal jalali wa alikram Allahumma inshura alayna
rahmataka wa inshura alayna hikmataka ya azal jalali
wa alikram Allahumma wafiqna lima tuhibbu wa tarda
wa alhigha albitanatul salihat allathi tadulluna ala alkhairi
ya rabbal alameen wa sallallahu ta'ala ala
khairi khalqihi muhammad wa ala alihi wa sahbihi
wa sallim taslimin kathira bye