Aqeel Mahmood – Tafseer of Surah AlLayl Part 4
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AI: Transcript ©
Insha'Allah, today we're going to be,
finishing off the tafsir of Surah Tullay and
it's the 4th class
with regards to specific Surah, Insha'Allah.
And before we finish off, this Surah in
this lesson, Insha'Allah, I just wanted to recap,
what we did,
last week. So who can remind you what
we covered last week?
What did we talk about last week?
Which I ask that we cover?
Okay. So we talked about 2,
different groups of people.
Okay.
So we talked about those individuals who did
good deeds, and Allah
specifically mentions,
people who do good deeds and what their
reward is. And we talked about those people
who do,
bad deeds.
This is what we said last week.
And though as for those who are stingy
and they're complacent and they deny goodness. And
he said can refer to paradise and he
can refer to rewards and punishments which Allah
will give on that day.
Then those individuals who will ease his way
towards difficulty just as as we ease
the ones who do good towards ease and
towards good. Those who commit sins, we're going
to ease their way, meaning their their path
towards destruction and towards difficulty and towards
sadness and and, you know, disgrace in this
5 and in the next will become easier
for them because of the sins that they
commit. So that path will be made easier
for them and they'll
they'll go down that road a lot quicker
when they, you know, do these types of
of sins and,
these types of of evils. And then we
said
his money won't avail him when he plummets.
When he plummets into the hellfire, this wealth
won't benefit him,
at all. And we all said it's a
question.
We said this this has
two meanings.
So it can either mean his money won't
avail him, won't benefit him when he plummets.
And also it's a question. What's with how
will his money benefit him when he plummets?
So it has 2, a previous Surah Surah
Lahab. May Allah subhanahu wa ta'ala. That his
wealth, isn't going to benefit him
it's not going to and what is profited
isn't going to benefit him. And also, it's
a question, how is his wealth going to
benefit him? Meaning, it's not going to benefit
him at all, at all.
It's upon us to guide, meaning we are
the ones who who guide.
And we stopped at this eye where Allah
Subhanahu Wa Ta'ala, he says,
we discussed this. Allah Subhanahu Wa Ta'ala, he
says, to us belong
the last and the first.
And so we said, this refers to basically,
it refers to the hereafter and it refers
to, this world. So the first being
this world and the last being the hereafter.
And Allah subhanahu wa ta'ala before we move
on to the next ayah, another point with
regards to this specific ayah, Allah says
to us belong
the last and the first. So he mentions
the last
first
and he mentions the first
last.
So why is there why doesn't he mention
it in order? Why didn't he say
why didn't he say the first belongs to
us and the last belongs to us in
order, chronological order? Why does he mention the
first and why does he mention the first
and then the all of this world second?
He
says that,
one of the reasons for this is
because
the hereafter
is more important
than this world.
The hereafter
is more important and is better than this
world in terms of the reward, in terms
of, you know, the the results of an
individual's actions in this world and the things
that he did and said. On that day,
in the in the hereafter,
on Yom Kiyama, he's going to basically be
judged with regards to what he did in
this world. And this world is something which
is temporary. You know, a person's only going
to live in a short number of years,
20, 30, 40, 50 years, 60 years if
he's blessed with that long life. Whereas the
hereafter, he's going to live forever. And and
the hereafter is like the results of the
exam of this world. SubhanAllah. So you see
how Allah
mentions the hereafter first because of its importance
prioritizes the hereafter, the
as opposed to using al Ula first, as
opposed to using this world,
first,
and using it in the in the second
part of the ayah. And then Allah subhanahu
wa ta'ala, he says in the next ayah,
ayah,
Allah
subhanahu wa ta'ala,
he says
that I
am warning you or I have warned you
of
Naran Talava,
of a fierce blaze.
And now it is,
now it is the fire, the hellfire. It's
one of the names of the hellfire. And
Talava
means something which is ablaze, something which is
glowing, something which is fiery. So it's one
of the descriptions
descriptions of the hellfire.
It's not a fire which is sedate. It's
not a fire which is, you know, small
and low, but it's a it's a fire
which is so great that it's basically ablaze.
Know, it has flames and it's flickering and
it's it's it's taking over everything, encompassing everything
that it can get its hands on. And
Allah, subhanahu wa ta'ala,
you know, is is basically issuing a warning
from himself.
So he's telling all of his creation
and the. I am warning you. I have
warned you. In fact, this past tense. Allah
is saying I've already warned you. Meaning, all
of these ayats, you know, everything else in
in the in the book of Allah subhanahu
wa ta'ala, I warned you of this fire.
This fire is something you are all aware
of. It's something that you know is going
to take place. It's something which is going
to happen. And so this is a warning
from me. The messenger of the
there's a hadith which mentions in
where he was delivering a sermon and he
said
to the companions
and I warn you of a fire.
And so he's telling the the companions about
the hellfire, reminding them of the hellfire. And
the companions, they said that he kept on
repeating this until he repeated 3 times,
that I'm warning you of a fire. And
when he said this, he was raising his
voice.
I'm warning you of a fire. And he's
raising his voice when he says this specific
statement. And the companions, they said he raised
it such an extent that the people who
would have been outside the Masjid in the
marketplace, they would have heard his voice
because of the the the volume of his
voice. That's how that's how much he had
increased his voice when he was mentioning this
specific statement about the hellfire and warning the
companions about the hellfire. And
they said that he raised his voice to
such an extent
and he was he was so loud
and he was so intense when he spoke
that the cloth that had covered his upper
body, that had covered his shoulders,
basically fell to the ground.
In a meaning, he was he was very
emotional, very passionate when he was talking and
mentioning this specific issue with regards to the
punishment of Allah, the anger of Allah subhanahu
wa ta'ala and the whole fire. And, you
know, one of the lessons we can learn
from this Hadith is
the fact that the messenger of Allah subhanahu
wa ta'ala, even though we know from other
Hadith that he was someone who was soft
spoken.
You know, he was someone who was gentle.
He was someone who was always smiling.
But at the same time, when the need
called for it and
in certain
circumstances and in certain situation in specific situations,
he would raise his voice. And in other
hadith, in other in other narrations, it's mentioned
that his face would become red when he
would speak sometimes.
Because depending on the things that you're talking
about,
you the way you speak and the method
in which you speak and how you say
those things will change, and this is in
general conversation.
You know, when a person is,
speaking lightly to to his his spouse, for
example, or a person who's speaking to his
children, he's not gonna be shouting most of
the time unless he's upset with them. Most
of the time, he'll be soft with them.
He'll be gentle with them, and this is
in the nature of an individual. When a
person is talking about a serious issue, a
serious matter with his family or a meeting
at work or something like this, again, it's
something which has that because in that context,
he speaks seriously.
He doesn't joke around as much when a
person thinks about money. You know, most of
the time, they're serious. It's a serious business
sale. You know, when
when when people talk about money, when they
have a meeting with their, you know, accountant
or something, the bank the bank manager. So
depending on the situation, depending on the circumstances,
the the the way a person speaks, the
tone in which you say something
differs and it changes.
And we see the beauty,
of of this with the messenger of Allah
a sata wa salaam when he's giving sermons.
And this is a lesson to myself and
and and and all of us that when
we speak and especially if we're involved in,
you know, circles and lectures and and
even sermons, which, you know, some of us
may be in those situations where we might
have to give a sermon. You know, we
may be in a in a university or
at a workplace or we may be in
a place where they might ask one of
you to give a reminder or to give
the chutba even. And so we have to
understand that
depending on the context and the things that
we're talking about, a person's speech will change.
A person's level of, you know, his tone
of voice and and the volume of his
voice will change and increase and decrease because
of the things that he says. And we
see this with with this hadith of the
messenger of Allah SWA. You know, when he
was speaking about the hellfire, it's not something
that we should be
soft with. It's not something that we should
be smiling when we talk about it because
it's a serious issue. And so the messenger
of the world here when he's speaking, he's
raising his voice,
you know, and he's shouting to the extent
that the people outside of the masjid could
hear him, you know, those who were in
the marketplace.
So this shows you that depending on the
context of what you're saying, you have to
use the appropriate appropriate, you know, methods of
speech. And this is a lesson in public
speaking from the messenger of Allah, SAWSAW. You
know, how he would raise and lower his
voice and how he would speak when he
was talking about different things. And, also,
the the scholars they talk about when someone
recites Quran,
a similar thing that when a person talks
about, punishments
and the anger of Allah and the adab
of Allah subhanahu wa ta'ala and the hellfire,
then Allah subhanahu wa ta'ala when when he
recite when he mentions these things in the
Quran, the imam or the one reciting should
raise his voice
because these things are things which are, you
know, it should go straight to the heart.
It should put fear in the heart of
an individual.
And then when a person talks about paradise,
when a person talks about the rewards of
Allah Subhanahu Wa Ta'ala, he should speak in
a soft voice.
You know? And when when Allah subhanahu wa
ta'ala mentions people who are speaking
and those individuals
are saying good things, likewise,
the voice should, you know, sound
in in a in such a way that
those things are things which are good.
You know? And so on and so forth.
Any anytime you recite the Quran, the the
because this increases a person's,
you know, it increases a person's in the
prayer. When you're able to understand and you
know what you're reciting and then, you know,
you you change how you recite depending on
what you're reciting.
You know? Because then it gives you a
deeper understanding
of the meanings of of the of the
ayat which is being recited.
And based,
having said this now that we've said this,
we understand
a story or something which Imam Malik mentions
with regards to Omar Ibn Abdul Aziz.
He said once he was reciting this surah,
Surah Tullayl. And he was in in the
salah, he was reciting the surah, and when
he reached this ayah, which
I have warned you of Naram Talavar, of
a fierce place.
He said or Imam Malik said that
when he recited this surah, he reached this
aya. And as soon as he reached this
ayah, He said that he started to choke
up
because of the lesson from this ayah,
and so he he he he became quiet.
He couldn't recite the surah
because of the serious implications of this of
this Ayah, because it's the words the speech
of Allah. And then Allah subhanahu wa ta'ala
is warning you. You know, if your if
your manager if your boss gives you a
warning, it's a big thing.
It's a serious
thing. You know, we get scared.
We think this is maybe my last warning.
You know, if our parents, for example, those
who are young
and even those who are older, when your
parents tell you off, it's some it's you
know, you're you're a bit more careful.
You know, you have to you're you're you're
you're scared
to a certain extent.
And so anytime someone warns your teacher, for
example, when they give you a warning, it
brings about a certain element of fear. Whereas
here, Allah
himself is warning. He's giving the warning for
I'm warning all of you. I have warned
all of you of the hellfire. And look
at what he's warning us of. Not the
fact that we're gonna lose our job or
we're gonna be told off or we're going
to lose some money or we're going to,
you know, be expelled or get a detention
or something like this. But here, Allah subhanahu
wa ta'ala is warning us of the hellfire
itself. A fire which once a person enters,
there's no greater punishment than that. There's nothing
which is as painful as the fire of
the hellfire. So Amr ibn Abdel Aziz, when
he recited this,
he started to choke up. He couldn't carry
on, and so he became quiet. And he
did he tried reciting this aya three times,
and he couldn't recite it. He couldn't recite
this aya. And so then after he wasn't
able to recite this aya, he changed surah
and he recited instead.
And he just recited instead.
So this shows you, you know, the the
way the salaf were when it came to
reciting the Quran.
You know, and how they would contemplate
over ayaat. And this is the same with
the messenger
and the companions. You know, similar stories I
mentioned about how they would recite and they
would just break down crying.
When he was,
the
during the lifetime of the messenger,
after the messenger, the prophet passed away, he
stopped giving.
And once
called him to give the, and when he
gave the, he reached
and he couldn't carry on.
And that's with the adhan. It wasn't even
ayat of the Quran. You know? Because he
had this
this
and he had this he he felt what
he was reciting. You know? He he had
this feeling, and he would always remember, the
messenger of whenever
he would
make the adhan after that, especially when you
when you got a specific phrase. So it
shows you how
contemplation and, you know, thinking about what a
person is reciting has an effect on the
heart. And this is the the the ultimate
aim with regards to reciting the book of
Allah Subhanahu Wa Ta'ala. So Allah Subhanahu Wa
Ta'ala says, I
have wound you of a fierce place. And
then Allah says
That none will burn in it except
those who are Ashkar.
And Ashkar,
the scholars they said is referring to the
disbelievers
or the one who has no fear of
Allah subhanahu wa ta'ala in his heart.
No one is going to burn in it
except for those who are the disbelievers,
or those who have no fear in their
heart. And this doesn't mean that it's only
those who are disbelievers will enter into the
hellfire because even those who commit sins from
the Muslims,
okay, they'll be held to account for the
sins that they did. But the reason why
this is mentioned is to show the seriousness
of the actions of those who commit these
types of sins, which are mentioned in this
Surah. And this is why Allah subhanahu wa
ta'ala mentions these people specifically.
And the scholars, they talk about Ashkar, the
shakih. And they said that,
the the shakih or the shakah
Ashka is the same form as when we
say Akbar. Kabir is someone who's big. Akbar
is the biggest.
Is someone who is evil, someone who's sinful,
an evil individual, a bad person. Ashka is
the worst of the worst.
Is like the worst of the worst. And
they said there is someone who's a a
disbeliever or someone who has no fear of
Allah subhanahu wa ta'ala in his heart. And
when he commits a sin, he isn't afraid
when he commits that sin.
Or when once he commits that sin, he
doesn't have guilt or fear in his heart
with regards to the punish to the to
the sin which he's done and the punishment
of Allah as a result of that sin
that he's done. And, you know, when someone,
sins,
generally speaking,
and those who those who have some element
of iman, whenever they commit a sin, they
feel guilty.
You know, when they're about to commit a
sin, sometimes a person is about to commit
a sin and he's he has this fear
in his heart.
You know, it's like as if the body,
the, the natural inclination of the human being
doesn't, you know,
doesn't push him, doesn't enable him to be
able to commit that sin because he knows
it's something which isn't right.
And this is this is something from his
iman which is preventing him from doing this.
You know? And also, when a person if
a person does commit a sin, he feels
this sense of guilt. You know? This this
fear. As if the punishment of Allah subhanahu
wa ta'ala will come upon him there and
then. And this is why the companions, they
would say
that,
you know, the the true believer
is the one who
when he commits a sin, it's like even
if it's a small sin, it's like as
if it's a mountain above him that's about
to collapse on him
because he he he's concerned for the actions
and the deeds that he does in this
world. And even a small sin, he regards
it as something big in his sight.
And this is why they said that the
one who commits
a sin and then he is like as
if he's just a fly in front of
him that is swatting away. You know, this
individual, he's not taking his sins seriously. He's
not thinking about the implications
of those sins.
And so we realize the contrast between the
2. On this surah, it talks about the
contrast between those who commit sins and those,
who do good deeds and their rewards. And
then Allah Subhanahu Wa Ta'ala he says,
he
who denies and
turns away.
Now
can mean someone who lies.
And also it can mean someone
who refuses and rejects something outright.
So it has two meanings. And here it's
referring to someone who denies.
So what exactly is he denying?
He's denying basically the hellfire.
He's denying
Islam itself. He's denying
the the rewards and the punishments of Allah.
Allah subhanahu wa ta'ala himself, the worship of
Allah, all of these things, the Quran.
So he's denying Islam. He's denying the fact
that there is a God and that he's
obligated to worship Allah subhanahu wa Allah Subhanahu
Wa Ta'ala. Meaning the one who will
be punished in the hellfire is the one
who denies
Islam, the one who denies certain, you know,
obligations
upon him
by Allah subhanahu wa ta'ala. He commits sins
when he knows that there's that there's sins
which he should stay away from and
the one who denies
and the one who turns away. Mean who
he turns away from the obligations which he's
supposed to do. He knows he's supposed to
do them. The time for salah comes and
he ignores the time the the salah. He
doesn't pray.
Knowing for for show that he's supposed to
pray and the time for prayer has come.
The person, for example, watches something. He sees
something.
Okay. He's watching something on his laptop. He
knows it's something which is haram, but he
continues to watch it knowing there is something
which is forbidden.
The individual, he knows he's supposed to fast
in the month of Ramadan. You know, he
knows he's supposed to give for the sake
of Allah, give Zakah,
but he doesn't give.
You know, he doesn't do these deeds even
when he knows he's supposed to do them.
And the messenger, Ravala Alaihi Sahu Wa Salam,
he said,
He said that,
the
no one will enter the except the.
And so the companions, they said to him,
they said, who is the, oh messenger of
Allah? And he said,
the one who doesn't act
with righteousness in this world.
And he doesn't leave for the sake of
Allah any type of sin.
Meaning any sin that he can think of
under the sun, he commits those sins. He
doesn't leave anything,
you know, left any stone unturned with regard
to the sins that he commits. And also,
the messenger, Ravala Salam, he mentioned another hadith.
He
said,
He said, every single person
from my will enter into paradise
except for the one who refuses,
except for the one who refuses.
Now who is going to refuse? Who will
refuse to enter paradise? So the companions, they
said, who will refuse? How can someone refuse
to enter paradise, oh Messenger of Allah? And
so he said,
Whoever obeys me will enter into paradise.
Whoever disobeys
me,
then he is that individual who has
rejected
paradise itself.
He's refused paradise.
The one who has, you know,
disobeyed me,
he is someone who has rejected paradise itself.
So we understand from this hadith that the
way
to salvation and the way to paradise is
through obedience of Allah subhanahu wa ta'ala and
the messenger
And then Allah subhanahu wa ta'ala he says,
So now he's he's he's spoken about those
who commit sins and their consequences. What's going
to happen to them? And
in this ayah and the next few ayah,
Allah will talk about those who do good
deeds and the righteous.
And we see a pattern in many ayah
where Allah subhanahu wa ta'ala, he'll mention those
who do good and then he'll mention those
who do bad. Or he'll mention those who
do bad first and then he'll mention those
who do good. And this is a con
you know, it's a recurring theme in the
Quran where he'll mention the good and then
he'll mention the bad or vice versa. He'll
always you know, he a lot a lot
of times he'll mention both.
And this is part
of.
Any, things which bring about fear and things
which bring about hope. You're afraid of how
far, but it's not all fear. It's not
all doom and gloom,
but there's hope as well. And it's not
just all hope at the same time. There's
also
the stick on the couch as they say.
You know, punishment and also rewards. So Allah
now, he talks about those who do good
deeds.
Says, but the devout
comes from the word.
And again is a similar type of word,
which means those who are most devout, those
who are most righteous, those who have the
most.
Means those who will avoid.
Those who will avoid it.
Meaning, those who are
the most devout, those who are the most
righteous
will avoid the hellfire.
They'll be saved from the hellfire.
And the word,
or
it comes from it comes from the same,
root word
as the word.
You know, a person is when he has
relations with his spouse, and he has to
stay away from what?
From the salah.
He can't pray until he performs.
So the state of of jonub means that
he has to avoid something. He has to
keep away from something.
When a person has is is jonub, he's
keeps away and stays away from the salah
specifically, and he has to keep away from
touching the most half itself, the Quran, until
he performs ghusl. And here Allah subhanahu wa
ta'ala mentions a similar word.
That the one who is devout will avoid,
meaning he'll stay away from. And the scholars,
they say that this word means
he's going to be far away
from
he's going to be far away from the
hellfire. And this is why Allah subhanahu wa
ta'ala,
he says in
that verily those who proceed with regards to
entering paradise,
they will be
the the most further away from
from hellfire.
Meaning, they won't enter into,
into hellfire into into hellfire. And also the
messenger,
he talked about,
the one who's dunu,
the the one who, is in a state
of Janaba that
the angels themselves stay away from that person.
They avoid that person, and they don't approach
that individual along with the
the dead non Muslim. The non Muslim who
is dead, we all know the the famous
hadith when the soul is taken from the
non Muslim, the angels stay away from that
person. And they they say, what is his
stench? What is his smell? As it goes
up into the heavens, and then it's thrown
back into the body.
And also,
3 people, the the dead non Muslim, the
one who's in the state of Janaba, and
the man who perfumes himself with saffron,
a specific type of perfume which women basically
use. And it's a sort of imitation of
of of women. So these are the 3
types of people whom the messenger
said that the angels stay away from.
Is,
word which comes from the same root as
someone who has righteousness, someone who has fear
of Allah subhanahu wa ta'ala. We mentioned this
before that is when you put between yourself
and the punishment of Allah subhanahu wa ta'ala
a barrier, and that barrier is good deeds.
And these can be either things that you
do or things you stay away from.
So obligations which Allah has set upon you
or,
things which Allah subhanahu wa ta'ala has forbidden
for you and you stay away from them.
And many of the scholars they say that,
this ayah and the next few ayah, they
refer to Abu Bakr radiallahu and himself.
They say that these ayah was
because he was one of the most,
of of the of the of those from
the companions who would fear Allah subhanahu wa
ta'ala. He was from the greats of the
companions. The great companion the the great companion
on the face of this earth of the
messenger of Allah SWA. So they said this
ayah and the following ayah are referring to,
Abu Bakr radiallahu an. And, also, they use
this, ayah to also say that this is
one of the proofs that he should have
been the the leader after the messenger of
Allah SWA. Because what does the ayah say?
And
has two meanings. Just like when we say
Akbar,
it has two meanings. It can mean
the the biggest and it can also mean
the bigger.
So we say for example, Huwa Akbar or
Minh Hua. He is bigger than him. But
also it can mean Al Akbar meaning the
the biggest.
And so here they say but if it
refers to it
means the one who has the most righteousness,
the one who has the most taqwa.
And Allah subhanahu wa ta'ala he says in
another
ayah. So he's now describing
those who have taqwa. What are the characteristics
of those individuals,
who have taqwa?
And he says,
he who gives his money to become pure.
And this is another characteristic
of.
And some of them,
they say in fact,
in this case,
probably more so than the messenger of Rasoolam,
he gave wealth
wasalam,
he
gave wealth because he was a businessman. He
was wealthier. So in this category, you could
say he gave more wealth for the sake
of Allah Subhanahu Wa Ta'ala. And the messenger
of Allah wasalam had a higher status obviously
with the fact that he was the one
who was given the responsibility of giving Dawah
to the whole of mankind.
And so you see how Abu Bakr radiya
lahu an, this specific ayah also relates to
him with regards to his wealth. And we
all know the stories of how he, you
know, gave wealth,
you know, to free slaves. He bought Bilal
radiallahu an and other companions, and then he
would set them free. And so this shows
you
the the the generosity and the the taqwa
that Abu Bakr radiallahu an,
the the the Abu Bakr radiaallahu an had.
And,
the word
the
one who gives his money to become pure.
Yet, the zakah comes from the same root
word as zakah, and
And zakah is the money that you give
every single year, okay, for the sake of
Allah subhanahu wa ta'ala to those who are
in need of it. And zakah itself has
two meanings.
Zakah
has two meanings. It
It can mean,
purification and it could also mean increase.
So it has two meanings. When we talk
about zakah linguistically,
it has these 2 these 2 specific meanings.
And when a person gives wealth,
he's doing 2 things. He's purifying
the wealth that he has
and purifying his soul,
purifying his deeds, extinguishing, you know, sins,
getting rid of sins.
You know, when a person does good deeds,
it extinguishes bad deeds.
And at the same time, he's increasing in
his wealth.
The messenger of the he said that wealth
doesn't decrease
by you giving in charity. So both of
these meanings,
make sense when we talk about the actual
zakah that we give, for the sake of
Allah subhanahu wa ta'ala. And giving money for
Allah's sake is a means of purifying one's
wealth.
It's a means of purifying one's wealth. And
that's why, you know, when we say
means
purification of the soul.
So a person purifies his soul by doing
good deeds.
And when a person commits sins,
his,
you know, his his soul isn't pure anymore.
You know, his soul becomes impure. And this
is why we know that famous hadith when
a person commits sins, black dots are put
onto the heart. You know? And his heart
start his heart starts to become hard. And
this shows us that
when a person gives for the sake of
Allah Subhanahu Wa Ta'ala,
it purifies himself. As a result of this,
it brings about true happiness
because you're doing what you were created to
do
which is to worship Allah. And when you
give for the sake of Allah, when you
give zakah, when you give sadaqa, you're worshiping
Allah
through your wealth.
You can worship Allah, you know, through through
your through your inner acts of worship like
fear and hope. You can worship Allah physically
with your body like prayer and so on
and so forth, and you can worship Allah
with your wealth itself. So when you give
for the sake of Allah, you're actually worshiping
Allah through your wealth. And when you're doing
things which
you were created to do, it's going to
bring about
and tranquility and peace to the heart because
that's what you were created for. You were
created to worship Allah. And so when a
person starts to collect and amass wealth and
use it for other means, he's not going
to find that contentment. You know, sometimes we
think money basically will make us the happiest
people in the world. It's going to give
us everything. It'll it'll give you happiness, but
money doesn't give you happiness. Palm, I was
reading today
have
they say 70%
of lottery winners, those who, like, you know,
win the lottery, they lose all of them
all of their money after 7 years.
They lose you all.
And you think about you know, sometimes we
think those people are so fortunate.
Yeah. And we know a lot of reason
which is haram, but sometimes, you know, we
think Muslims sometimes think this is amazing. You
know, they they they they got, like, so
much money. They can do whatever they want.
But you realize, hamla, is such a burden
upon the individual.
And even when you think about it, 5,000,
£10,000
is feasible. You know, if you think about
things that you do around the house, £50,000,000
as a burden on on the on the
mind and on the heart
because you don't know what to do with
it. And it's
you don't know what to do with it,
how you're going to do things with it,
where you're going to where you're going to
spend that money, how you're going to spend
it, and whom are you going to spend
it with people you knew? Now their intentions
have changed. You don't know who's sincere anymore.
You don't know if your heart's sincere when
you do things. You're stressing about the money.
How are you going to spend it? Whether
it's going to be spent properly? And then
when it goes to waste, you start panicking.
You know, you think of all of these
things. People start to think of you in
a different way because of the money that
you have now.
You're not the same person. So you
you see, subhanAllah, how this money and people
have committed suicide.
You know, you I heard about about I
was reading today about lottery winners. They they
committed suicide because of of the money that
they won. You know, one person tried to
commit suicide twice, and he he he wasn't
successful.
And, Uskammer, you you hear these stories about
these individuals and how there was a woman
who
became wealthy. She won the lottery and, you
know, started to have some surgery done on
herself and,
she spent all her all her money just
partying.
And after a few years, she she lost
all the money. Now she's living, you know,
in in a council somewhere. And she's, she
has 2 2 kids that she's a single
mother of.
And, his father, these types of things you
you read and you realize sometimes it's a
blessing when you don't have money.
Sometimes it's a blessing when you don't have
no money or when you have a small
amount of money. And this is why the
messenger, he said that I'm not afraid that
you're going to be unfortunate, that you're not
going to be wealthy.
That's not something I'm afraid for you. What
I'm afraid for you is that you're going
to have money, and it'll be a source
of trial and tribulation for you. And this
is the case. This is what we see
now. People who have wealth,
they're they're less happy than those who don't
have any
money. They're more content with whatever riches that
they have. And this is why the messenger,
he said, true wealth isn't with money itself,
but the one who is content with what
he has.
The one who's just happy with whatever he
has, that's the that's the person who's really
wealthy and truly happy in this world and
in the hereafter. And then Allah subhanahu wa
ta'ala, he says
after he says,
he who gives his money to become pure,
to purify himself, his soul, to purify his
wealth,
to purify his good deeds on the day
of judgment.
And he's seeking no favor in return.
He doesn't expect anyone to repay the favor
when he does something good for another person.
You know, sometimes we do something for someone
or someone does a favor for us and
they're expecting something in return.
Or we remember what we did with them,
the favor we did.
And so, you know, a few weeks later,
a few months later, a year later, you
know, we go to them and we say,
do you remember what I did for you?
You need to pay me back now. It's
payback time
because of what because of what I did
last year or last month or 2 years
ago.
And so we have to remember that when
a person does a good deed, he shouldn't
expect anything from back from that individual
because his reward is with Allah subhanahu wa
ta'ala. It's deposited now. If your intention is
sincere and is not doing
it for favor
and to seek rewards from that individual himself.
If he's doing it for the sake of
Allah, then that deed is stored with Allah
Subhanahu Wa Ta'ala regardless if that person pays
you back or not.
And this shows us the the
the importance of sincerity.
Whenever we do a good deed, it shouldn't
be
expecting something in return from that individual that
we do that good deed for.
And even if we do a favor for
somebody else, but it should be purely for
the sake of Allah subhanahu wa ta'ala.
This is where Allah says, except the one
who seeks the acceptance of his lord, the
most high.
The one who when he does a good
deed, he's only seeking the pleasure of Allah
Subhanahu Wa Ta'ala. He's only seeking the the
happiness
that he will be given from Allah subhanahu
wa ta'ala on the day of judgment. And
he will for sure be satisfied.
Sulfa means something which will happen in the
future.
And the lamb
is emphasis.
For sure this individual,
he will be satisfied
on the day of judgment.
So anyone who has this characteristic
of being generous with regards to his wealth
and doing it purely for the sake of
Allah,
this individual,
he will be satisfied,
he will be happy with whatever Allah, subhanahu
wa ta'ala, gives him on the day of
judgment. And as I mentioned before, many of
them of Assirun,
they say that these ayat
and,
some of them of Assirun, some of the
scholars they said with Ijma'a.
They said that that this is basically unanimous
consensus of the scholars of
the that is referring
to Abu Bakr radiAllahu. And this
is basically Ijmaq that is referring to specifically
to Abu Bakr radiAllahu. And
really if this ayah or if this ayat
were to be referred to,
anyone, then it would be for Abu Bakr
radiAllahu and the greatest of the companions. And
so it shows you,
his status,
in the sight of Allah, subhanahu wa ta'ala,
And
we'll conclude with this hadith where the messenger,
he said,
that whoever is,
responsible for
equipping and providing,
belongings or provisions
for 2 animals
for the sake of Allah subhanahu wa ta'ala,
then the gatekeepers of paradise will call to
that individual
saying, oh, slave of Allah, this is something.
This is a good deed. You've done something
which is good. And so Abu Bakr radiAllahu
anhu said, oh, messenger of Allah, is there
anyone
whose call from them
who would not have,
Yani, is there anyone who will be called
from all of the gatekeepers of paradise, all
of the gates of paradise? And so the
messenger, Rabbi Waselehi, said, yes, and I hope
that you will be from one of those
individuals who will be called from all of
the gates of paradise. And this is similar
to the hadith where the messenger of the
Lord was telling talks about the gates of
paradise itself.
And,
it said that Abu Bakr radiAllahu wanhu will
be from those who would be given the
option to enter into paradise through,
any of the gates of of Jannah. And
so this concludes the tafsir
of Suratulay.
And
to summarize this had this this Surah, basically,
it refers
to
that, you know, your your deeds are varied.
And Allah goes into detail with regards to
those who do good deeds and those who
commit sins, and the rewards and punishments of
those individuals.
And that to Allah subhanahu wa ta'ala, there's
only 2 categories.
And there's people who do good and there's
people who do evil. And the greatest good
that any individual can do is the worship
of Allah.
And that's the only good that individual can
do. If a person isn't a Muslim and
he's doing good deeds, he'll be rewarded in
this world. But as for the Aqirah, he
won't be given anything
because the reason why he was created is
something which he's ignoring,
which is the worship of Allah. That's why
you that's the essence of why you were
created. That's the essence of your creation as
a human being. That's the
the the nature of of of your soul
which, you know,
really
is eager to to do what it was
created to do. And so when you're when
you're given this blessing of being a Muslim
and worshiping Allah, you've achieved
that that ultimate goal of the the rewards
of Allah Subhanahu Wa Ta'ala. And the more
a person worships Allah and does good deeds,
the more Allah Subhanahu Wa Ta'ala will reward
him in this life and in the hereafter.
And those individuals who commit sins, they will
be punished as a result of it. Regardless
of what background that person comes from, what
city or what country, if he's wealthy or
if he's poor,
any individual who does things for the sake
of Allah and worships Allah, he'll be rewarded.
And as far as Allah
is concerned, these
are the the two main categories with regards
to,
his slaves on this earth and the time
that we have on this earth. And,
next week, we'll continue
with the tafsir of,
the next
Surah which is, Surah to Shams inshallah,
next week. And we'll,
finish here. If anybody has any questions, then
I'll do my best to answer them.