Aqeel Mahmood – Tafseer of Surah AlMutaffifin The Defrauding Part 2
AI: Summary ©
The speaker discusses the surahs of Islam, including the coverage of hellfire, punishment, and recording of actions and consequences. The importance of the day of judgment is emphasized, and the importance of avoiding sinful thoughts and seeking forgiveness. The speaker also emphasizes the importance of seeking forgiveness and personal growth in achieving personal growth. The negative impact of actions on health and behavior is also discussed, including the negative impact of killing and the importance of asking for forgiveness.
AI: Summary ©
Today, inshallah, we're going to be continuing with
the tafsir
of Surah Al Mutafafin,
and we covered a few of, the ayat
of the surah. We covered about 6 ayat
altogether,
and we left off at the 7th aya
of.
Inshallah, we're going to continue today. The last
aya which we covered
last week was the aya where Allah,
is discussing amongst other ayah also.
He's discussing
the,
sins
of those who will enter * fire. And
in this surah, as we mentioned last week,
Allah subhanahu wa ta'ala focuses on a specific
sin, which is a cause for people to
enter into hellfire.
And this was, as Allah says,
Allah says, woe to those who give less
than the dew.
Meaning when they measure
and when they weigh things, they don't give
what they're supposed to give.
That when they take a measure from people,
they take in full. So when they're receiving
measurements, when they're buying something, they make sure
they buy,
and they receive exactly however much they paid
for, or maybe even more as some of
the said.
But,
when they
give,
when they're giving away
and when they're measuring something in order to
sell something, then at this moment in time,
they'll try to be stingy. They won't give
what they're supposed to give. They're not going
to give how much,
the person has actually paid for. And so
Allah subhanahu wa ta'ala, he says,
do those people think that they won't be
resurrected on the day of judgment? For a
great day.
On this day
in which people will be standing
before before
the lord of before
the lord of everything which exists. So Allah
subhanahu wa ta'ala focuses
on this specific sin in this surah, and
and now Allah subhanahu wa ta'ala in the
next few ayat,
he's talking
generally about,
the sins of those who commit sins and
how it's something which is recorded.
How everything which a person does,
it's recorded by
the angels is something which Allah subhanahu wa
ta'ala is fully aware of. So in the
next ayah, in ayah number 7, Allah subhanahu
wa ta'ala he says,
Allah says, no indeed the record of the
wicked
is
in sejeen.
So Allah subhanahu wa ta'ala now, he's talking
about the records of individuals and the things
that people do and the
outcome or the consequences of people's actions. And,
Allah subhanahu wa ta'ala in this ayah, he
mentions that the the record of the wicked,
the record of the sinners
is in sijin.
And Ibn Kathir
when he talks about this word,
Sijin,
he says that
this ayah this ayah means that their final
destination
and their abode, meaning those who commit sins,
their final destination will be in Sijin.
And he said the word Sijin is derived
from the word which means prison. In Arabic,
the word for prison is Sijin
without the yeah.
So it's this is Sijin without the yeah,
it's Sijin.
And the word sijin in the Arabic language
is used to refer to something which is
confined, something which is basically a prison,
as it's known in the Arabic language. Even
the prison of that that that that we
all know and we understand to be a
prison where people are kept, That's called decision
in the Arabic language. And even Kathir, he
says here, it means strained,
confined, and difficult circumstances,
difficult situation.
So Allah subhanahu wa ta'ala he's saying here
that verily those who commit sins, they're going
to be in dire circumstances. They're gonna be
in a difficult situation. Just like when we
imagine a prison, you know, people in prison,
they're not in a comfortable circumstance. It's tight.
It's uncomfortable.
You know, people go crazy when they're in
prison, because they wanted they want to leave.
They're there because of a reason. They're there
because of a punishment which they which they
did,
which a crime which they committed as a
result of which they're being punished now. So
Allah subhanahu wa ta'ala here, he describes
the the the sins of those who commit
sins as something which brings them into difficult
circumstances.
And of course the circumstances we're referring to
is the day of judgment.
And it's
also hellfire, which is the abode of those
who commit sins. And of course the hellfire
is the worst kind of the worst kind
of prison. The worst kind of prison anyone
could imagine is the hellfire. And this is
why Allah subhanahu wa ta'ala, he talks about
the * fire in many a'at in the
Quran. Some of them we've already talked about
in previous surahs of the Quran at the
beginning of at the or at the end
of Juzi Amr. So Allah subhanahu wa ta'ala,
he talks about,
the
the hellfire
and how the hellfire
is basically
covered or its doors. The doors of hellfire
are covered with columns. Allah says,
He said that the doors of hellfire,
and this is what the Mufasa said, that
the doors of hellfire
from the inside,
they're basically
covered with columns.
So you can imagine for example a door,
you know, especially in the olden days, they
would have doors and across the door they
would have
a big block of wood,
because extra security, so nobody can get in
or nobody can get out. So the hellfire,
the doors, even those panels, you would expect
the doors of hellfire, nobody's gonna escape anyway.
Nobody can escape except by the permission of
Allah. And the doors of how far are
nothing like we can imagine. Just like the
doors of paradise are are those which we
can't even imagine, because those things we've never
seen before. Yet still Allah subhanahu wa ta'ala
is adding columns in front of those doors
as a means of punishment, SubhanAllah.
So those who are inside hellfire,
they see
everything, you know. When we think about the
hellfire, the punishment of hellfire isn't just something
we feel. It's not just the fire,
but it's things we see.
For example, when the messenger of Allah sallam,
saw the angel,
who is the keeper of hellfire,
and he was someone who never smiles.
Of course because of what he sees from
how, you know, he's someone who is basically,
you know, around
this this punishment of Allah. He's responsible for
this punishment of Allah. So it makes sense
he's not going to smile. And at the
same time, it wouldn't be befitting.
You know, it's like telling somebody off while
you're smiling.
It doesn't make sense. You know, when you
tell a child off and you're you're laughing,
the child will start laughing. Because he doesn't
understand, he doesn't realize.
You know, he'll think it's funny. So when
you when something is serious, when there's a
punishment,
you don't smell because it's something serious. You
show your anger, even if you have to
pretend to be angry.
So subhanAllah even with the angel of of
hellfire, the keeper of *, the keeper of
* doesn't smell because the those who are
being punished in hellfire,
those who are going to be living in
hellfire,
even when they seen the angel even when
they see the angels and generally speaking the
angels are made of light and they're beautiful
creatures. But this angel has this demeanor where
even the angel, just by looking at the
angel, is going to cause even more of
a punishment.
Just like, you know, when,
your parents aren't pleased with you,
and they're not happy.
And, you know, you don't feel happy because
they're not happy they're not happy with you.
You don't have to say anything.
So likewise, when the angel has such,
you know, a demeanor, such such a personality,
likewise those in hellfire are going to are
going to be affected by this. It's a
punishment on top of the punishment of *.
A punishment on top of the fire itself.
So here Allah Subhanahu wa ta'ala, he talks
about this difficult circumstance being the day of
judgment, and also
this,
circumstance being hellfire in and of itself. Allah
Subhanahu wa ta'ala he then says,
He says, what can make you know or
begin to know what sijin is? And Allah
subhanahu wa ta'ala mention does this many times
in the Quran. Whenever Allah as a whole
mentions something great,
he always
mentions or he or sometimes he he says
the same thing.
So for example, Allah Subhanahu Wa Ta'ala will
say,
What will make you know what
is? What the day of recompenses?
And interestingly,
a lot of these times it's referring to
the day of judgment. It's referring to the
punishment of *.
And to my knowledge, it never comes when
Allah
is talking about paradise,
because it's a warning.
Allah is trying to make us afraid and
to fear the punishment of Allah and the
punishment which which may take place on the
day of judgment. So Allah subhanahu wa ta'ala
he says,
number 9, Allah subhanahu wa ta'ala he says,
it is the destination
recorded in a register in inscribed.
A book in which every single thing is
recorded. Meaning every single thing that we do,
and subhanallah, you know, it's interesting how Allah
azza wa ta'ala talks about,
measurements
and a person not giving
the right measurement when he sells something.
Cheating basically.
And then Allah mentions here that every single
thing a person does is written down. And
even if we give and take when it
comes to buying and selling, this is something
which doesn't escape Allah subhanahu wa ta'ala. It's
something which is recorded with Allah azza wa
jal. Allah subhanahu wa ta'ala knows when a
person gives more, when a person gives less,
when a person treats somebody else. This is
something which doesn't escape Allah subhanahu wa ta'ala.
Even down to the minutest thing, even down
to the smallest thing. So Allah subhanahu wa
ta'ala is reminding us he's reminding everyone these
are these are things which Allah subhanahu wa
ta'ala records in a register.
Is something which is recorded, is something which
is inscribed. It's never going to go away.
It's something which is there until the end
of times, until the day of judgment. Allah
subhanahu wa ta'ala he then says,
He says, woe to those who are from
the deniers.
Woe to those
on that day
to those who deny.
Now who are those who deny? Allah subhanahu
wa ta'ala is referring to those who deny
the day of judgment.
Those who
deny that there's going to be any life
after this life. Those who deny that you're
going to be held to account for the
actions that you do in this dunya. So
Allah subhanahu wa ta'ala is cursing them because
of their ignorance. Allah subhanahu wa ta'ala is
cursing them because
of the fact that they believe that there
is no life after this life and that
they were just created for no purpose, for
no reason except except just to play, just
to enjoy themselves while they're alive in this
dunya.
Allah subhanahu wa ta'ala he then says,
So he's explaining
this ayah we just mentioned. And this is
also from the techniques that Allah subhanahu wa
ta'ala uses in the Quran. And the scholars
they say the primary way we can understand
an ayah in the Quran
is by Allah subhanahu wa ta'ala explaining that
ayah in another ayah.
And this is an example of this. Another
example for, that that scholars use to make
it easier for people and you know, a
much simpler example
is,
the
ayah in where Allah subhanahu wa ta'ala he
says,
Allah says,
Woe to those who pray.
Woe to those who pray.
Then Allah explains what he means when he
says when he's cursing those who pray. Because
obviously we think those who pray are people
who are doing good deeds.
Those who when they pray they're neglectful.
Those who
they're showing off when they're praying. Meaning, they're
doing it for the correct reason. They're not
doing it for the right intention. So this
is another example of how Allah subhanahu wa
ta'ala explains ayat with other ayat either straight
after that ayah or sometimes in a different
surah and maybe in different,
ayahs altogether. So Allah subhanahu wa ta'ala here,
he now he now explains. Who are these
deniers? What are they denying?
He says that,
woe to those who deny meaning this ayah
on that day.
Well, that when they come to this imprisonment,
when they're going to be in * fire,
Allah subhanahu wa ta'ala threatens them with this
on the day of judgment
and the torment of the * fire. And
the statement,
of we've already mentioned before. When Allah mentions
okay?
We said that well can mean a curse.
Curse be upon those. Allah is cursing
individuals who deny the day of judgment. Those
who, for example,
cheat
as we mentioned beginning of the of the
surah. Also we said the word whale can
refer to a valley as some scholars said,
a valley in * fire. Meaning those who
do this specific sin,
for them is
a valley dedicated
to them in * fire. So they, just
like those who do good deeds, they have
a valley or they have gardens and they
have houses in paradise. Those who commit sins,
Allah specifically has dedicated for them
valleys
in * fire. Some of the scholars they
say this is referred whale is the name
of a valley which Allah subhanahu wa is
referring to in this specific ayat and also
in other ayat.
Allah says none deny it except every single
sinful transgressor.
So Allah subhanahu wa ta'ala now, he's talking
about who are those individuals who deny the
day of judgment. He's talking about their person,
not talking about their character.
What kind of person would
deny and reject the day of judgment?
What kind of person would deny and reject
paradise and hellfire? Those things from the unseen.
Allah subhanahu wa ta'ala says,
that nobody denies something like this. Nobody denies
it.
Except for every sinful transgressor.
Meaning any individual
who
disbelieves in the
is somebody automatically now is somebody who's committing
a sin.
Because of his disbelief in something which is
promised.
Something which Allah subhanahu wa ta'ala has guaranteed.
Something which Allah subhanahu wa ta'ala himself has
sworn by.
So when something so, you
know, so promising and he's so
so
yeah. And he's the fact that Allah
has promised it to such an extent that
he's sworn by it in the Quran.
Allah says and by the promised day, meaning
the day of judgment.
When an individual decides to deny and reject
this day, the day in which Allah subhanahu
wa ta'ala himself is gonna judge over everybody,
The day in which Allah Azzawajal Subhanahu wa
ta'ala
he himself
has sworn by this day, then this shows
the the great sin of an individual to
reject a day like this. Because there's no
day in the Quran which Allah subhanahu wa
ta'ala has sworn by more than the day
of judgment.
And this is for a number of reasons.
First of all, because of the greatness of
this day. Secondly, because of the fact that
this day is going to take place for
sure.
And thirdly because this is a this is
the day which is more important than any
other day.
You know, Allah subhanahu wa ta'ala does swear
by other days in the Quran.
Allah aza wa jal for example, he swears
by,
walayad in Ashar.
The 10
nights, referring to the first 10 days of
Dhul Hijjah,
which are blessed days.
So Allah does swear by other days. Allah
does swear by other periods of time. Wal
fajr, he swears by the morning.
But when Allah subhanahu wa ta'ala is swearing
by the last day, and he swears by
it he swears by it on more than
one occasion, then this shows us that this
day is the most important day to Allah
and also to us. Because this is the
day that we all should be aiming for.
This
is every single person's goal.
That every single thing that he does in
his life, he's aiming and planning and preparing
for the akhirah. He's thinking about
how can I prepare for that day? Are
the deeds that I'm doing on a regular
basis, the actions that I'm performing,
you know, the things that I'm doing, the
regular things that I say, the things that
I do, are they things which are bringing
me closer to paradise?
Are there things which will help me on
the day of judgment or are they going
to hinder me and cause me problems on
that day which is a day which is
promised? So Allah now
is talking about those who reject it. And
he's saying nobody rejects this day except that
they're from.
Except that all of them are from transgressors
and they're sinful transgressors.
Meaning they're going
they're going
beyond what Allah subhanahu wa ta'ala has set
for them and they're going beyond what Allah
has forbidden for them. And it This is
the beauty of Islam that Allah has told
us things that we can do and things
we can't do. Somebody who doesn't believe in
the akhira won't have this this concept of
right and wrong or this concept of right
and wrong may be blurred, or he may
not understand right and wrong properly because if
he doesn't get this from Allah,
then he's going to get this from
the creation. If he doesn't get this from
the creator, he's gonna get from the creation.
And when somebody tries to ascertain what's right
and wrong when it comes to the creation,
then it's something which first of all isn't
perfect
because human beings aren't perfect.
You know when we're talking about those who
transgress,
we're saying those who transgress,
maybe Allah azzawajal is saying they transgress
because of the fact that they did Because
of the fact that they disbelieve in the
day of judgment.
And how do they transgress?
Because they're going to do certain things they
think are acceptable when they're not acceptable by
Allah subhanahu wa ta'ala.
They think it's acceptable because they don't hold
Allah as somebody who dictates to them what's
right and what's wrong. And if Allah doesn't
dictate to them, who's dictating to them? It's
the creation.
It's democracy. It's the community. It's certain people,
certain individuals,
certain clans, certain families, certain ideals, certain people
who are on in in the news, in
the media.
You know, that's where he's getting his ideas
of right and wrong from.
And the problem with this is this is
something which isn't perfect.
And also this is something which isn't consistent.
When you take some When you take right
and wrong from other than Allah,
then this is something which isn't going to
be consistent. It's not something which is going
to be regular
because
people's idea and concept of right and wrong
differs over time.
Things which were acceptable a 100 years ago,
unacceptable
today.
Whereas it would have been perfectly normal a
100 years ago, 50 years ago, maybe 30,
40 years ago.
Things which a person,
it was considered to be unacceptable
a 100 years ago.
Now it's something which is completely fine.
It's fine. A person can do it. There's
no big deal.
So this shows us that there's no consistency
when it comes to, you know, human beings
and their perception, their idea of what's right
and what's wrong, because of course they're human
beings. How long does a human being live
for? 50, 60, 70 years. How can he
dictate from his own arrogance and ignorance that
certain things, certain laws he lays down are
going to be things which are going to
be forever. Things which are going to be,
you know,
laws that will live on for for centuries.
It's not going to be the case.
The only one who knows us better than
our own selves is Allah subhanahu wa ta'ala.
And this is why Allah subhanahu wa ta'ala
curses those who reject the day of judgment.
Because when you reject the when you reject
the day of judgment,
you don't have any concept of
here, you know, afterlife. There's no concept of
the akhira, and if there's no concept of
the akhira,
now in this dunya you're not
bound by certain rules. You're not bound by
certain laws.
You're not disciplined.
Now you're going to do whatever your heart
desires,
because there is no akhirah. This is the
only life you have, so that's what they
say, isn't it? You know, do whatever you
want.
Do whatever you want. Make yourself happy. Do
whatever you please because life is limited. Time
is short. So you do what you whatever
your heart desires because there is no akhirah.
And so this is when a person falls
into sin and ends up committing committing sins.
Allah subhanahu wa ta'ala he says,
that none deny it except every sinful transgressor.
That when our verses are recited to them,
when you recite verses of the Quran to
that individual to those people to him,
he says,
He says these are stories of the olden
times.
These are just stories which were made up,
you know, even today.
You know when you mention the stories of
of the prophets and the messengers of Allah,
this is exactly what people say. SubhanAllah. Even
atheists, they say the same thing.
They say these these are the stories which
people made up in order to encourage people
to basically do good.
Or they'll say maybe those people lived,
but these stories are, you know,
hugely exaggerated.
These stories are just made up.
You know, they're completely over exaggerated
just to prove a point.
So Allah subhanahu wa ta'ala he now says,
these individuals when the Quran is recited to
them and examples are given to them, they
say these are the stories, their tales made
up.
This is why even today, you know, you
look at Hollywood and they'll make films about
the prophets and messengers.
It's a story. You know, it's action packed.
And they'll maybe they'll add things or take
certain things away depending on whatever is more
entertaining for them. You know? So this shows,
subhanallah, that for them it's just something which
is a story. It's just a form of
entertainment.
Whereas Allah subhanahu wa ta'ala is saying, those
individuals who commit sins, they neglectful when it
comes to Allah subhanahu wa ta'ala, they neglectful
when it comes
to the whole message of Allah and
what he's trying to tell us in the
book of Allah. These stories
have lessons behind them.
You know when Allah aza wajal talks about
Nuh alaihis salam, or he talks about Ibrahim
alaihis salam,
he doesn't mention all the details.
Why doesn't he mention all the details? Because
sometimes certain details aren't important.
The story of those who lived in the
cave.
Allah subhanahu wa ta'ala says some people say
there were 3 of them. Some say there
were 5 of them. Some people they would
say there were 7 of them.
And so Allah aza wa'al is saying that
the number doesn't matter.
It's not important how specifically how many people
they were in the cave. What's important is
for individuals to focus on
the lesson and why they were in the
cave and their steadfastness when it came to
worshiping Allah and how Allah caused them to
die for a certain amount of time and
the strength
behind
Allah's will and Allah's whatever he wishes to
do, he does.
So sometimes when certain details are mentioned in
in in the lives of the prophets of
the past, there's a hikmah. There's a reason
why.
Because there's no benefit for us. There's no
need for us to mention to to to
have to know those and for Allah to
mention them to us. Whereas the things he
has mentioned,
there's so many lessons and benefits and wisdoms
and parables we can take from them that
we don't even need to focus on those
things which aren't mentioned.
And sometimes we focus too much on those
things which aren't mentioned
that we that we tend to neglect and
forget those things which Allah subhanahu wa ta'ala
himself has actually mentioned in the book of
Allah subhanahu wa ta'ala. So Allah
here,
he says as he says in another ayah
as well. He says,
that they say these are stories of the
past.
The stories of old.
That they will see these are stories of
the old, he has written them down and
they are dictated to him morning afternoon.
Because of course the the the quarrish
at the time, they would have to tell
the people where he got these stories from.
He was illiterate.
So they had to tell people where did
he get these stories from? How did he
bring up come up with these stories about
the prophets? Because the Quraish, the Arabs at
the time, they weren't from Bani Israel.
The prophets were from Bani Israel.
Musa alaihi salam, alaihi salaam, suriman, Dawood, etcetera.
They were all from the line of Ishaq
Alaihi Salam.
Whereas the messenger of Allah Alaihi Salam was
from
Isma'il Alaihi Salam. So they are to say
and they are to explain where did these
stories come from. The Arabs have never heard
of these stories before. And even today,
you have orientalists, for example, who try to
find ways of trying to explain how he
came about with these stories. Where did he
come up with them?
And some of these orientalists,
they actually talk about and they mention a
hadith
in at.
And it's a it's a hadith where
it's mentioned that
Abu Talib
took the messenger of Allah sallallahu alaihi wa
sallam to Syria
with
Abu Bakr and and
there they saw
a monk.
And the monks name was
Buhaira.
And Buhaira called them to to feast with
them. And they said, you never invited us
for food before. Why did you invite us
today? So he said, the clouds I saw
the clouds shading the messenger of Allah sallallahu
alaihi wa sallam. And the trees were shading
him. And the stones were the rocks were
prostrating to him. And so this man is
going to be a prophet. So then the
Roman soldiers came because they were looking for
this prophet.
And so they came into the house and
the Buhairah hid them, and the Roman soldiers
couldn't find him. And then Buhairah told them,
he told Abu Talib this man's going to
be a prophet, so you need to go
back and keep him safe.
So the orientalists,
they say,
after mentioning this hadith,
this is where
the messenger of Allah sallam got his information
from.
So half of the Quran, all the stories
which I mentioned, he got from Bukhara in
this when he was 11 years old.
This is where he got the information from.
He learned all of this in half an
hour in a sitting, and this is where
he got the Quran from. So even then,
it doesn't make sense. But obviously, this hadith
is
mawdur. It's a it's a fabricated hadith. It
doesn't make sense. Bilal radiAllahu an,
at the time wasn't even born.
When the messenger of Allah sallam
was around the age of 11, 12 years
old. Imam Abu Dhabi, some scholars, they accept
some parts of the hadith, but some scholars,
they say it's not it's not right to
accept certain parts and reject certain parts of
the same hadith.
So they say it doesn't make sense. And
why would Abu Bakr be going? He's the
same age. He's not a merchant. He's not
a businessman.
He's still very young.
Why is Abu Talib taking the messenger of
allahu alaihi wa sallam?
Because it's his
nephew and he's his guardian, so he takes
him. Bilal isn't even born. And remember that
he says if the clouds were shading the
messenger of allahu alaihi wa sallam, why would
the trees be shading him?
And he says if Abu Talib was aware
of this,
then
why didn't
he accept Islam?
Because he was there.
Why didn't the prophet tell him?
You you know what happened in in
in in in Syria
all those years ago. So what You know
you should accept Islam. Why didn't the messenger
of allahu alaihi wasallam be be waiting and
expecting the angel jibial alaihi wasallam to come?
Why was it when he came, when the
angel came for the first time, he was
shocked. He was scared. He was shaking. He
was pale faced. He was trembling. He was
being covered by Khadija radiallahu anha in blankets
and garments.
So the point is brothers and sisters, when
it comes to
the those who disbelieve,
they'll always try to
find ways
to discredit
the book of Allah subhanahu wa ta'ala and
the sunnah of the messenger of Allah subhanahu
wa sallam. And what's funny is they're using
the sunnah itself to try to try to
discredit the sunnah
even though they don't agree with the sunnah,
which is also something which I find interesting.
The point being, Allah subhanahu wa ta'ala mentions
this many years ago. He talks about how
people will say this is stories of
old, and people still continue to say the
same thing. They say these are stories of
legends of the former people.
Stories which people told many years ago, And
then Allah subhanahu wa ta'ala talks about
what happens to those individuals, what the consequences
are when these people reject the truth
and when an individual commits sins.
Allah subhanahu
wa
ta'ala
he
says,
Allah subhanahu wa ta'ala he says no. Rather
the stain has covered their hearts of that
which they were earning.
What are they earning? Meaning the sins they
are committing. This is what they're earning. Because
of course, the best,
provision we have is a provision for the.
More more valuable than than pounds and and
pennies.
The the provisions that we have for
the are our deeds.
So the deeds of those who commit sins,
that's the worst provision they can carry because
it's leading to it's leading them to the
hellfire. So Allah subhanahu wa ta'ala he says,
no rather the stain that they're going to
have. This
word rana Allah subhanahu wa ta'ala uses. He
said this rana
is going to cover their hearts
as a result of that which they used
to earn in this dunya because of what
they're earning.
What they're earning in the dunya, what they're
earning when they amounting and collecting all these
sins and evil deeds. The messenger of Allah
alaihis salatu wa sallam,
he mentioned in a hadith, he said,
when a slave
commits a sin,
so that
a
black spot is put on his heart.
And he said,
He said if this individual,
seeks forgiveness
and
you know, he he repents to Allah subhanahu
wa ta'ala.
That his heart is purified. His heart is
polished clean.
And if he returns back to the same
sin,
then
that
spot on his heart increases. If he returns
to that sin, then the spot will increase
until it overcomes his entire heart.
Until it becomes so bad that it ends
up corrupting his whole heart.
Then the messenger of Allah,
he mentioned the very same ayah which we
are talking about now.
He said this is the very same raan
which Allah subhanahu wa ta'ala mentions
in the ayah where he
says,
This ayah in Surah Al Mutafifin.
So this shows us brothers and sisters
also the harmful effects of committing sins.
Not just in terms of the fact that
Allah is watching,
and this is enough of a of a
warning for us to stay away from sins.
Not just because it affects,
one's scale of good deeds on the day
of judgment,
but also because spiritually it affects a person.
And the messenger of Allah sallallahu alaihi wa
sallam, when he mentions this hadith that when
a servant commits a sin, when he does
something wrong, a black spot appears on his
heart.
He shows us the value
of repentance and seeking tawba.
How when you seek tawba, when you ask
Allah subhanahu wa ta'ala for forgiveness, Allah will
forgive you.
But a person has to make the effort.
And it's always human beings who will fall
short in repentance
as opposed to Allah falling short in forgiving.
And this is the nature of Allah subhanahu
wa ta'ala and the nature of human beings.
Because human beings are weak.
They'll repent to Allah, but their repentance will
never reach a stage where Allah subhanahu wa
ta'ala will become tired of forgiving.
Allah subhanahu wa ta'ala will always be willing
to forgive, but it's human beings who aren't
always willing to seek repentance.
This is the scary thing. This is also
a reminder to us to always be repenting
to Allah. And And this is why the
messenger of allahu alaihi wasalam also said that
when a person commits a sin, and then
he performs and he offers to rakat of
salah and asks Allah to forgive him for
that sin, Allah will forgive him for that
sin.
And this is like an incentive for us.
Because if a person
was adamant that every single time he commits
a sin,
he's going to perform turaqat, no matter how
hard it is, no matter how difficult it
is.
If a person was adamant to do something
like this,
then after a week, after 3 or 4
or 10 or 15 or 20 or 30
times, once he becomes used to it, it's
not an easy thing to do. But if
a person became used to it,
next time after many goals, after many attempts,
after many sins,
he would think twice before
committing that sin.
Because shaitan will come to him and say,
look, instead of you offering 2 salawat,
instead of you offering 2 rakaat, just don't
commit that sin. Because what's worse for the
shaitan?
For you to pray,
for you to worship, for you to offer
Ibadah.
So shaitaan would say don't bother doing that
sin because I don't want you praying.
SubhanAllah, you know, when a person has this
kind of mentality,
then it actually improves and and, develops a
person's
Islam. It develops and increases a person's iman.
So here the messenger of all of us
salam, he's saying that when a person commits
a sin, if he repents from that sin,
then that spot which was on his heart
as a result of that sin he committed
is punished clean.
But if he increases in sin or as
he mentioned in another hadith, if he returns
to that sin,
then that spot and that mark on his
heart is going to become bigger.
Okay? When someone relapses, when someone goes back
to a sin,
when someone goes back to committing a sin
which maybe he left and he never wanted
to go back to, then it's going to
get bigger. And this is why, subhanAllah,
when a person regularly commits a sin, it's
a lot easier to go back to it.
Isn't it? You know, when you commit a
sin once and it's something you you don't
do,
it was done once and you haven't gone
back to it,
it's a lot easier to leave it because
you only did it once.
Whereas something you do on a regular basis,
it becomes a habit.
And then if you try to leave it,
it's harder. And then when you go back
to it, you feel more comfortable.
And allahu alaab, this could be because of
the the spot on one's heart. It becomes
bigger. You become accustomed.
And this is why those who commit sins,
in Uspani, you have twisted people who enjoy
doing certain things which are haram.
You know, a person who kills people, killing
something killing someone is wrong. And we know
it's something which is wrong. But there are
certain twisted people out there who think who
feel good when they kill someone. They feel
good when they physically harm somebody.
Now why is this the case?
Why is this the case? Because sometimes individuals,
when they're accustomed to something,
they're you know,
it becomes their nature that they're used to
doing certain things because part and part part
and parcel of maybe the way they were
brought up, the the the surroundings they were
in, the environment they were in, the people
they socialized with. You know, the number of
times they committed that sin, it becomes normal.
They become numb to the fact that there's
something which is haram.
You know, and so when they commit that
sin regularly,
it doesn't become a sin anymore to them.
It doesn't feel like a sin. It's something
normal.
This goes for any type of sin that
a person that a person commits. This is
why,
I think it was Abdullah ibn Mas'ud.
He said that
somebody who is a sinner,
when
he commits a sin, it's like a a
mosquito or a fly in front of him.
He just swats it away. It's no big
deal. Whereas where when a righteous person commits
a sin, he'll see it like a huge
mountain about to fall on him, about to
collapse on him. Meaning the whole world is
about to end because he committed this sin.
So it's all about how a person
views and reflects
and considers
sins to be. What kind of impact does
it have? How does he feel when these
things take place? So Allah,
he talks about the sins of individuals
and how
these sins Allah says,
that, stain on his heart,
spot, a mark on his heart will be
placed because of what they used to earn.
Then Allah Subhanahu wa ta'ala, he says
that know indeed
from their lord
from their lord
on that day, there will be a partition.
Meaning on the day of judgment, just as
a reward for the believers is there won't
be no partition between them and Allah.
From the greatest rewards
of a Muslim is that he'll be able
to see Allah
without any partition.
And the opposite is the case for
the disbelievers.
There'll be a partition.
They won't be given the blessing of being
able to see Allah subhanahu
wa ta'ala. Then they will be thrown into
a burning fire.
They'll be thrown and flung into a burning
fire.
And then they'll they'll in fact, it will
be said to them.
Not
he will say to them. It will be
said to them, this is what you used
to deny.
Now what's interesting here, who is the one
who will tell them this is what you
used to deny?
The angels.
Now why won't Allah subhanahu wa ta'ala say
anything to them directly?
Because Allah subhanahu wa ta'ala as he mentions
in the Quran,
when he talks about those who commit sins,
okay, he said that he says that Allah
subhanahu wa ta'ala won't talk to them on
the day of judgment
as a punishment.
So here Allah subhanahu wa ta'ala
says,
It will be said to them.
Not he will say,
it will be said to them. Allah doesn't
mention himself
because Allah doesn't associate himself with
evil. Doesn't associate himself with sinners, with disbelievers,
with punishments,
specifically in this regard. Those who are in
sin, those who are being punished. So Allah
says,
It will be said to them.
He doesn't mention who's going to be, you
know, speaking because this is something which is
connected to something evil. These evil individuals.
So he says,
it will be said to them, this is
what you used to deny.
As a reminder, again, as another punishment for
them.
You know, when
you decide to do something, everyone is telling
you not to do it.
And then you made a decision which was
a wrong decision.
Later on you realize it was a bad
decision.
And the last thing you want is for
people to come to you
and tell you,
I told you so.
That was a bad decision. Why didn't you
listen to me? So, subhanAllah,
the same thing will be used on the
day of judgment by Allah
to those who are in hellfire.
This is the day you used to deny.
Now when we when we're told by people,
didn't I tell you not to do this?
What did I tell you? He said, don't
remind me. Don't tell me.
But on the day of judgement, when a
person enters hellfire, there will be nobody
to stop.
There will be nobody who have the power
to stop somebody telling them, this is the
day you used to deny.
There's no control.
They'll be constantly be told. Another punishment,
where they'll be told constantly, this is the
day you used to deny.
This day was the day which you you
yourselves used to deny.
SubhanAllah,
we ask Allah
to protect us from the hellfire and that
Allah
gives us
many opportunities to be able to do as
many good deeds so that we can see
his face on the day of judgment. So
we'll, we'll conclude here and we'll continue and
hopefully conclude the surah, next week inshallah.
If there's any questions, then I'll do my
best to answer them.
So it's always better when you make dua
when you or when you repent to Allah
to repent for specific sins.
So when you repent to Allah, repent for
specific sins. The more detailed you are, the
better, and that's the general rule when it
comes to supplication.
So whenever you're if you're asking Allah for
something, if you're asking for forgiveness for a
sin, then you should ask for forgiveness for
specific sins. And the more detailed you go
into, the better it is. Because first of
all, it's making you more conscious, more self
aware of what you're doing. And secondly,
it shows your concern.
It shows your concern for the sins you're
committing because you're mentioning them in detail.
And thirdly,
it's more of a chance of Allah responding
and forgiving you. Just like Allah accepts those
supplications
when a person is more detailed in his
in his supplications.
For example,
she said, make dua even if even if
even if it's for the lace of your
shoes.
So when a person supplicates in detail, there's
more chance of that supplication being accepted by
Allah subhanahu wa ta'ala.
Just like the supplications of the prophets of
Allah. When they would supplicate, they would ask
for specific things. Musa alayhi salam.
He made dua for specific things. Expand for
me my chest.
Make,
my affair easy for me. You know? Loosen
the knot from my tongue.
Make Harun
my make somebody,
Make for me a helper from my family,
my brother Harun. So he mentioned specific things
which will help him. So when you supplicate,
it's always good to go into detail.
I mean, it all depends on,
the type of agreement and contract you have
with with your employer. So it all goes
back down to that. So if a person
if it's expected that he's going to have
days where he might not be making as
much, and if if that's not stipulated in
the in the contract, that you're supposed to
make a certain amount. And if you don't,
then you won't be able to work for
me anymore. Then that's something which is understandable
that a person's gonna have ups and downs
with regards to his work.