Aqeel Mahmood – Tafseer of Surah AlMutaffifin The Defrauding Part 3
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Whenever we,
study these types of,
sciences
pertaining to Islam,
we need to take into account
the
status of this type of knowledge as opposed
to other types of knowledge,
as opposed to,
worldly knowledge.
And one of the things we have to
remember
when it comes to Islamic knowledge
is the respect
that it deserves.
Because however much respect you give to Islamic
knowledge,
that's how much respect you're going to be
given back.
And it's not like, for example, worldly knowledge.
You know, worldly knowledge,
you can
acquire worldly knowledge, you can attain worldly knowledge,
you can study certain things,
and not necessarily respect it.
And you'll still receive
whatever you want from that worldly knowledge
even though you're not giving it its due
respect because it's a worldly knowledge.
Whereas with Islam, brothers and sisters,
when
we don't give it the respect that it
deserves
and we don't take it seriously
and we don't
give it its,
status that
it rightfully
is supposed to have,
then
a person when he studies and then he
leaves the masjid or when he goes through
a certain book or he reads the Quran
even for example,
he won't feel
that it's benefiting him.
Because the respect that is supposed to be
given to the to the knowledge itself isn't
being given.
And so you'll find, for example, certain people
who may spend their time studying,
but in terms of,
the etiquettes and the manners and the respect
that they may show,
it's not being shown,
and it's not there. And
in terms of implementing whatever it is that
they learn, if it's not being implemented,
then also that's part of one's barakah of
his learning. Meaning, he's not going to benefit
from that knowledge if he's not actually implementing
it. And the reason why I say this,
brothers and sisters, is because
with regards to these types of gatherings,
I think it's important and and also
from the sunnah
of gatherings of Islam,
gatherings of knowledge,
gatherings where the Quran is being mentioned, where
the sunnah is being mentioned,
is that anybody who wishes to listen
comes close.
Because when brothers come close, then it shows,
first of all,
respect to whatever is being mentioned.
And also, it shows keenness, interest
in whoever is listening, whoever is attending.
So those of you brothers who want to
attend, please come close
so that any benefit you want to acquire,
any benefit you wish to acquire, inshallah,
that would be given to you.
Not because of myself, but because of Allah
subhanahu wa ta'ala's blessing when it comes to
these types of
gatherings.
So we
left off last week with the see, this
is better. This is nice. When everyone's together.
Now when everyone's all the way at the
back, can't see faces. Don't pick on anybody.
Don't worry. So last week, we were talking,
about some of the ayat from Surah Al
Mutafifin,
and we never finished this surah. Hopefully today,
inshallah, we'll finish this surah.
We covered some of the ayat where Allah
Subhanahu wa ta'ala talks about the records of
the fujarr.
And Allah subhanahu wa ta'ala he says
Rather no. Rather
the records of the wicked is in sejeen.
And we said the word sejeen
comes from the same word, which means prison.
And so Allah
is describing
the consequences,
the state
of the disbelievers
when they disbelieve.
And what's the consequences
of the disbelief?
They're gonna have a difficult life, and also
in the hereafter, they'll be in a place
which is like a prison for them, which
they'll never be able to escape. And we
went through other ayaats where Allah
talks about,
the disbelievers.
And he, talks about,
how
they would behave in the dunya.
In the dunya, whenever they're told about the
sunnah, whenever they're told about the Quran,
about the punishments of
the the people of the past, about what
happened when the prophets warn their people, when
the messengers warn their people of, you know,
a coming calamity or a punishment or
a, you know, a a torment if they
don't worship Allah
They would
the people who don't listen to those types
of statements, don't listen to that advice, don't
listen to, you know, that were being given
to them. They say,
this is like old news. This is old
stories.
Stories of old. Tales of the ancient. People
things that people made up just to scare
people.
And so you see even today, people make
the same insinuations. People make the say the
same thing. You know, atheists, for example, they
say the same thing. These stories were made
in the past way so people would do
good things. Maybe the intention was good. People
will start doing good things, but these stories
aren't stories which are really true true. We
don't believe in Noah and the animals, and
we don't believe in, Musa alayhis salaam and
the the the sea splitting and all these
kinds of stories. They just tells our people
make up. So as a result of this,
Allah subhanahu wa ta'ala, he says,
no. Rather their hearts will have a run
on them.
Because of what they used to
because of what they used to add in
the dunya. And Allah subhanahu wa ta'ala
calls this thing on the hearts. He calls
it rana. And the messenger of as we
mentioned last week, he specifically talked about this
raan in a hadith. And he said that
whenever
the slave of Allah commits a sin, then
a black spot is put on his heart.
And this is the raan which is mentioned
specifically in this ayah. If he asks Allah
for forgiveness, Allah will forgive him and remove
that black spot. But if he returns back
to that sin, then Allah subhanahu wa ta'ala
will replace that spot and the spot will
get bigger as he continues to commit sins.
And then Allah subhanahu wa ta'ala,
he continues, and this is where, we left
off. Iron number 18, where Allah subhanahu wa
ta'ala
talks about
because he talked about the records of those
who commit sins.
And now Allah Subhanahu Wa Ta'ala talks about
the record of those who do good.
Allah
says, Allah Subhanahu Wa Ta'ala he says, know
verily the record of is
in.
And
is the plural of,
or the the root word is.
You know, when we say,
or even Allah
says,
or Allah says,
or when Allah talks about, for example, being
obedient to one's parents, He uses the same
word.
Allah
Allah
says,
also, the word is used. So in ayaat,
where Allah talks about parents, he talks about
honoring the parents. Being respectful to the parents.
And the word
refers to
in the in the hadith for example, where
the messenger of Allah says,
the second most beloved act to Allah subhanahu
wa ta'ala is
being obedient to one's parents, showing obedience to
one's parents. So the word
refers to righteousness. The word
refers to those who do good deeds. So
Allah subhanahu wa ta'ala here, he's referring to
the
the book, the record. The book he is
referring to, the the book which contains all
the deeds, everything which a person did in
the dunya.
The book of those who are righteous believers,
those who do good, those who are good
people,
their books are in.
And he
talks about.
He says what is.
Because before we said, the
records of those who disbelieve is in. And
we said comes from the world which is
which is which means prison.
A sijin is a prison. So they're closed
up. They're in they're in a torment something
which they won't be able to escape.
In this ayah is Allah Subhanahu wa ta'ala
he says,
the the scholars for
example the famous mufassir.
He says
is the opposite of sujeen
because Allah
is talking about the opposite now. So before
he was talking about those who commit sins
and they'll be in a place which is
constricted.
As for those, for example, who do good
deeds, they're going to be in a place
which is vast and spacious.
And this also could be said
starting straight away. As soon as a person
dies, the grave itself is made spacious for
the believer. The famous hadith where the soul
is taken from the from the believer or
from the individual. If he was a sinner,
the grave is made tight for him. It's
constricted.
Whereas for the the believing slave, the grave
is expanded for him. And it's it's it's
as far as it goes as far as
the eye can see.
And his his his resting in the grave,
his time in the grave, this this time
period called al Barzakh, which is which is
the time that a person spends in his
grave,
that will be easy for him.
And that time period specifically is called.
And the reason why it's called. The word
means a barrier.
Allah says,
between the 2 seas is a barrier. None
of them go onto the other. Talking about
the seas of the dunya, that sweet water
and the salty water and the sweet sweet
water or the normal water. They don't mix
up.
Okay? There's some places in, you know, in
some parts of the world where you can
actually see the 2 seas meeting, and they
don't actually merge or mix together. It's like
a barrier between them. The point being, this
time in the grave is called. Why is
it called?
Because it's a barrier. It's a barrier
from what to what?
It's a barrier from a person going back
to
the dunya. He can't go back to the
dunya now. So it's called a. It's a
barrier. It's stopping you from going back.
You know? That's why Allah says that, the
one who regrets his actions, he'll want to
go back. He'll
say, oh my lord, send me back.
Maybe I'll do and I'm hoping that I'll
do good deeds if you left me, if
you let me go.
But of course a person won't be able
to come back. So it's called a because
you can't return. Also it's called a why?
Because you can't
hasten whatever it is that you want.
If a person sees his place when he's
in the grave of his,
resting place in paradise,
then what will what will what will he
say to the angels? He'll say, oh Allah,
hasten
the hour. I want hasten the day of
judgment because I wanna go to my resting
place. I wanna go to paradise. So the
angels will say rest like the resting will
sleep like the sleep of a newlywed,
meaning sleep happy. And when you wake up,
you'll get what you what you deserve. You'll
you'll be given your rewards of paradise. So
the point being, the is called the because
the barrier
to go
to the rewards of paradise or to for
a sinner to come back to the dunya,
to return back to the dunya in order
for him to, try and do more good
deeds. Now the point being that
the grave itself is made spacious for the
believer.
And
in this in this sense, we can understand
that is
referring to the opposite of what the disbelievers,
what the sinners are actually going through. Also,
some of the scholars they said is
the pits
because referring to hellfire. And so some of
the scholars they said is the 7th earth.
Because when the scholars talk about paradise and
hellfire,
they talk about paradise as levels,
meaning paradise goes up, doesn't go down,
because only those who are disgraced go down.
Whereas, hellfire, of course, goes down, doesn't go
up, because the higher a person is, the
more status he has. The imam when he's
on the,
he has status because he's, you know, spreading
knowledge. He's teaching the people. He's giving advice,
mentioning Allah's name. And so he has a
level higher than than the other people because
he's trying to he's trying to teach them.
So an individual,
when he does good deeds,
he's raised up by Allah. When someone commit
sins,
he is
put down.
He goes down as opposed to going up,
he's thrown down. So the scholars they say,
how fire is pits. That's why Allah says
that the
the hypocrites
are
in the deepest pits of how fire. Not
It's not levels, but
it's pits.
So this is why,
Abi Kathir, he says that
the is referring to the 7th earth, meaning
the deepest part of hellfire. Now when we
say earth, we're not referring to this earth
specifically.
It's referring to
hellfire. It's referring to,
a type of earth. For example, Allah
on the day of judgment will create a
piece of land where the people will be
resurrected on
on the day of judgment.
So So it's still a piece of land,
but is it this specific earth? No. It's
a different type of earth. It's a different
type of plane that will be on that
day. So Allah azzawajal,
when he says, some scholars say that this
is referring to
the opposite of the 7th earth. It's referring
to the 7th heaven.
It's referring to the highest portions of paradise
and it's the area that Kathir says,
according to Abbas. He said that it's the
7th heaven and it contains the souls of
the believers.
Also,
he says
that this word
refers to, according to some of the scholars,
it refers to,
which is the in the highest portions of
paradise.
And the word
literally comes from the word,
which means high. High up. And so again,
it gives a connotation. It gives the idea
that the believers, those who do good deeds,
the
those who are righteous, the righteous believers, they'll
be in the high stations, in the highest
parts of paradise. Then Allah Subhanahu wa ta'ala
he says,
What will make you know what is?
And it's the same thing which Allah said
with regards to the disbelievers.
And here Allah Subhanahu wa ta'ala he says,
register which has been inscribed.
Those who are close will bear witness to,
to this record that is being shown to
them, that is being given to them. Allah
Subhanahu wa ta'ala in this
in these ayat, he talks about
the record which will be given to the
believers,
and
he talks about
them witnessing,
which is being which is witnessed
by those who are brought near.
And here, Allah talks about those who are
being brought near. Who are they being brought
near to? What are they being brought near
to? They're being brought near to Allah
himself
because of their reward.
Those who do good deeds, they'll be closer
to Allah. Not just in terms of one's
iman in this dunya, but in the they'll
be close to Allah
Closer to Allah's reward. Closer to Allah's,
paradise. Closer to Allah's blessings.
So Allah Subhanahu wa ta'ala he says,
this is witnessed by those who are brought
near to Allah Subhanahu wa ta'ala.
Subhanahu wa ta'ala. Allah subhanahu wa ta'ala
says
So Allah subhanahu wa ta'ala talks about
those who will be nearest to Allah Subhanahu
wa ta'ala. Also
when he talks about
those
who are going to bear witness
and those who are closest to Allah Subhanahu
wa ta'ala, he says they are the angels.
Because the angels are the closest to Allah
Subhanahu Wa Ta'ala from the creation.
And so even Kathir, he says those who
are the closest to Allah, the nearest to
Allah. This is referring to the angels themselves.
And Allah subhanahu wa ta'ala he continues and
he says,
So he talks about
again. Those who do righteous deeds, those who
do good things, those who do good deeds.
He says verily the those who are righteous
believers,
they will be in pleasure, nayim.
And Allah
uses this word, nayim,
pleasure,
to refer specifically to the rewards which the
believers will get which is paradise.
And the word
refers to pleasure,
contentment, happiness.
And what's interesting is people have this this
word as their name. So you you may
know some people, their names are actually naim.
And
it's a description which is given to people.
Just like for example, somebody who is kareem.
When we say somebody is kareem, what does
that mean?
What does kareem mean?
Kind.
Kareem means someone who's kind. Now when we
say somebody's kind,
was he kind for like 5 minutes and
then he was,
you know, greedy for and not kind and
cruel for the rest of his life?
What do we mean when we say he's
he's kareem? He's kind. He's a kind man.
It means he is part of his
personality. It's the way he is. It's his
character. That's how he is. It's his nature
for him to be a kind individual. That's
like somebody who's a cruel person,
okay, is part of his nature.
A person who's a person who's greedy
is is a bad characteristic to have. So
likewise, when somebody is called kareem, when somebody
is called kind, it's part of his nature.
It's his personality. It's known by people to
be a kind individual.
It's not just one day or one hour
or one minute. It's just the way he
is. It's his personality.
And what's interesting is
these types of names
where
they end in this way,
even for example,
Rahim.
Some of those scholars they say when Allah
says,
rahman
refers.
Some scholars say refers to the one who's
entirely merciful.
Refers to specifically merciful. Other scholars they say
means,
extremely merciful.
Means always merciful.
Because it's the same pattern.
So
what's interesting is Allah subhanahu wa ta'ala here
when he talks about paradise,
he calls this pleasure.
Meaning what?
That paradise is something
which
is forever.
It's something which is
consistent, constant. It's never ever going to finish.
It's never going to change. It's never not
going to be pleasurable.
And that's the difference between the dunya and
the.
Even people who are called specific names, they
can't be
forever. They can't be happy forever. It's just
not it's not natural.
A person has days where he's happy. He
has days when he's sad. Moments in the
day where he's happy, moments in the day
when he's sad.
So even people who are named with these
names, they don't have that attribute in its
entirety, in its perfection.
Whereas paradise, which is perfect for those who
do good deeds, those who enter it,
Paradise is naim in the sense that a
person will have constant pleasure.
It's never going to be boring. It's never
going to be tiresome.
He's never going to be bored about what
should I do today? Where am I going
to go? Who am I going to see?
What am I going to be doing? It's
a place where a person will always be
happy. They'll always be constant, and he'll never
get tired of being happy, being, you know,
smiling, laughing.
You know, sometimes
we want to enjoy ourselves, but our bodies
won't last.
You know, sometimes, you know, you're out with
your family or you're out with your friends.
You wanna enjoy the time, but you you
just can't come to enjoying until you end
up being, you know, the the one who
spoils the party, basically. You know? So sometimes
in the nature in the nature of a
person, he wants to enjoy himself, but his
body, his nafs just won't allow him to,
even though he wants to. And the people
around him are having a good time. But
something in his heart doesn't doesn't allow him
to enjoy himself, doesn't allow him to be
happy.
Whereas in the in paradise, when a person
enters into paradise, there's always that element of
happiness.
It's never going to go away. And this
is, of course, from the blessings of Allah
to those who do good deeds in the
dunya. And what's interesting is
the scholars, they talk about
this dunya
being
a vehicle,
something that you use in order for you
to enter into paradise.
So when a person worships Allah,
he in fact does attain internal
peace, contentment, and happiness.
So you know how people always want to
find
happiness and contentment in the dunya? They try
to use
different things and do different things so they
can find this happiness.
In fact, a portion trying to find a
portion of that internal happiness in one's heart
is by worshiping Allah
because that's what's going to give you permanent
happiness in the.
So So this is an interesting thing because
people always want to find that that form
of happiness. You know, people always say, you
know, they always want to have
a a world, live a life where there's
no
no unhappiness,
no sadness.
They don't want a day to go by
where they'll they'll be sad or they'll be
upset or something bad will happen to them
or their loved ones.
You know, and this is what they're thinking
of is actually
it's Jannah.
That's paradise that you want on earth. You're
not gonna get that right now. If a
person does,
the deeds that he's supposed to do, if
a person has patience over the the trials
and tribulations he has in this dunya, then
he'll get the eternal reward, which is complete
complete pleasure in the akhira where a person
will never feel that sadness. He'll never go
through any types of difficulties because of the
patience he had with the difficulties in this
world. Allah subhanahu wa ta'ala he says
that those who are righteous,
they will be in delight.
Constant continuous
happiness.
So those individuals
he says they'll be in eternal pleasure.
Gardens that contain
endless be endless bounties, endless blessings,
endless happiness.
Meaning a person will never be tired of
paradise itself.
And then Allah subhanahu wa ta'ala he says
Allah says that they will be on thrones.
Is a plural of.
Is like a sofa.
So a person will be like on a
sofa or on a throne. A huge magnificent
throne where on top of which once he's
on this throne, other narrations mention
from the sunnah
and some of the the tabi'in, some of
the companions themselves they mentioned
that these
these throne that a person will be on,
they'll be raised up depending on a person's
deeds. So if a person was righteous, then
the throne if a person did more good
deeds, he was, you know,
he was somebody who did more in this
dunya than others,
then the higher his throne will be. The
higher his seat will be in paradise.
And this is why Allah says
they'll be on these thrones
and they'll be overlooking
overlooking paradise,
overlooking Jannah, overlooking
their gardens, overlooking their homes, overlooking
everything that you that you're you're blessed with
in Jannah.
And you know whenever we travel somewhere, whenever
we go on holiday, we always when we
book a room in a hotel
okay. What do we always like to have?
A nice view.
You know, we always like to see something
nice. The worst thing is to open the
window and there's construction outside.
You know, you open the window and this
is like a it's a wall of another
building right in front of you. You always
want a nice view. You go to you
go to Mecca, for example, you want a
view of the Haram.
You want to see the Kaaba from where
you are. That's like ideal.
You go somewhere else in the mountains or
by the beach or something like this, you
want to be able to see the sea,
you want to see the mountains.
Because those are sought after rooms, and in
fact they're more expensive.
Because it does something. You know, a person
admires the beauty, is able to sit there.
He's able to stand on the balcony and
just admire the view. There's a sense of,
you know, happiness that a person achieves, and
also a sense of honor.
And maybe arrogance in this dunya for some,
because they think I'm able to achieve these
heights where I can afford these types of
things. And look look where I am. Look
at those people who don't have miss Masakid
and don't have, you know, this view that
I have. You know, so it can end
up being something which causes arrogance. But the
point is, that is something which people want.
It's something which people enjoy when they see
these types of scenes.
You know, even,
Mecca sometimes,
some hotels, they'll tell you it's a haram
view. You can see the Kaaba.
And so you get the room, and you
look out the window, and you can see
like
like a bit of the a bit of
a line
of black cloth
from the Kaaba.
So you can see the Kaaba,
but technically you can see the Kaaba, but
you actually can't see the Kaaba. You can
just see like the corner, one of the
corners of the Kaaba, just about. Yeah. You
can see people doing tawaf. But the point
being, these types of rooms are actually very
sought after. Allah subhanahu wa ta'ala recognizes this.
And he knows what the believer wants. He
knows what the slave, you know, loves and
desires in the dunya. So he says
that they'll be on their thrones. No need
to stand up.
The thrones themselves will will
rise. And then once they rise, the person
will be overlooking
whatever it is that Allah subhanahu wa ta'ala
has blessed him with. He'll be able to
see things of paradise
that he's never ever been seen
that's never been seen before.
Then Allah subhanahu wa ta'ala,
he says,
that you'll recognize
in their faces
the brightness
or you'll recognize in their faces the radiance
of pleasure.
You'll notice
in their faces
lights or or or or or the face
the face will be radiant
or glowing
with pleasure.
The same word is used.
Says this means that you'll notice
a glow
of delight in their faces
when you look at them.
Said this is a description
of
happiness composure
that they'll be experiencing
from this great delight. There'll be a happiness
and light coming from their faces.
And we know for example, that on the
day of judgement, those who did good deeds
that their, you know, their faces will be
will be glowing. For example, the hadith where
a person who performed in this dunya, then
those body parts will be glowing
on the day of judgment. Allah subhanahu wa
ta'ala he says,
so the delight
and the happiness is emanating, is glowing,
radiating
from
their faces because
of their happiness, because of the deeds that
they did which gave them these rewards at
the end of all those times of trials
and difficulties
in the dunya. Then Allah
he says,
He goes into more detail
about what the believers will have in paradise.
And he says they'll be given to drink
pure wine which was sealed.
That they'll be
poured. It will be poured for them. They'll
be given. So they don't we don't even
have to pour the drinks of paradise.
You know, you go to a nice restaurant
and they'll pour they'll pour the drinks for
you out of, you know, * * service.
You don't wanna have to do things yourself.
You want someone to do it for you.
So even in paradise, Allah
when he gives us these these bounties, when
he gives us these pleasures,
In Arabic, there's actually a word which means
to pour for someone.
Which even for example,
in in Mecca, in the olden days, they
used to have.
People who are delegated in the time of
the prophet before
even before Islam,
because it was a honorable thing for the
Arabs to to, you know, respect or be
hospitable to their guests, they would have
meaning people who were responsible
for
giving water to the to the pilgrims who
came for for the Hajj,
even before Islam.
Means to pour for someone.
To pour something for someone, water, drinks, whatever
it may be. So Allah
says
that these individuals,
they will be given
pure wine.
Is a type of wine.
Talks about this ayah, and he says they'll
be given wine
from paradise.
And he said
is one of the names of the of
wine one of the wines in paradise.
So this word
is actually one of the wines in paradise.
And
means sealed.
Meaning nobody's ever had it before. The wine
that you have,
the wine that you will drink, each time
you're poured it, it's something which is fresh,
it's something which is sealed, something which hasn't
been given to anybody else before.
You're not getting sloppy seconds. You're not getting
somebody else's stuff. You're not getting somebody else's
drink. You're getting something which has never been
had before. You're getting fresh,
sealed
wine which nobody's ever had before. You don't
have the corks on the on the wine
bottles this, you know, in this dunya. And
the older it is, the the more valuable
it is. And if the the cork comes
off, it's not as fresh and all these
types of things. And they even say the
type of cork that you have makes a
difference.
Ask me how I know that. I don't
I read it somewhere.
But apparently, this type of coke that you
have on the bottle
makes a difference with regards to its freshness
because sometimes the freshness can come out all
the best. The point is, in
paradise,
the the drink that a person will have,
it will be.
It's going to be sealed.
Every time a person drinks wine in paradise
and again, the wine in paradise isn't the
wine which causes a person to become drunk.
A person doesn't feel sick. It's not strong.
It doesn't cause any side effects.
It's just pleasure upon pleasure. Nothing like, you
know, alcohol and this dunya which causes, you
know, all kinds of problems to those who
drink it. So Allah subhanahu wa ta'ala he
says,
they'll be poured, they'll be given to drink
wine which is sealed sealed, drink sealed wine.
And he says
he talks about the seal specifically.
What kind of seal will it be? Allah
says that seal
its seal will be misk.
Its seal will be perfume.
Meaning,
ibn Kathir, he says that ibn Abbas
he said ibn Abbas himself talked about this
ayah, and he said, Allah will make the
wine have a pleasant aroma for them.
So
the,
the seal
that will be on the wine will in
fact be
a a musk.
So the the seal will be mixed with
a type of musk to make it smell
good.
Its seal will be of musk, a pleasant
aroma will come from the drink,
and the last thing he will place on
the wine is going to be the musk.
This is what he's referring
to.
And Allah says,
for
this or
for this reason
or because of this
or before this Allah
says,
He says,
or this sorry. This is after
that this is the seal of
the
the wine that is going to be made
of musk.
Let this be
something which the competitors will compete for.
So for this reason, meaning for the bounties
of paradise,
this is what people should be competing for.
People should be racing with one another to
attain these types of bounties. These types of
rewards of Allah subhanahu wa ta'ala. So Allah
azzawajal
is talking about,
you know, things that people,
compete with one another for.
And many times we tend to compete with
one another even when we don't realize it.
We tend to compete with one another with
regards to wealth, with regards to the type
of car we have, the types of clothes
we wear, you know, the type of,
house we live in,
Even sometimes subconsciously,
you know, it's not necessarily a case of
a person becoming jealous
or blatantly
wanting to compete with someone,
always looking at what he's doing. Sometimes it's
subconscious,
Meaning,
at one level or another, we may be
comparing ourselves with somebody else.
You know, for example, we see our neighbor
or we see somebody with a nice car.
We don't, you know,
actually
think
that I want to be better than him.
I want something like what he has, but
instead we look at what we have,
and we're not happy with whatever it is
that we have.
And so we want
something similar to what he has.
Even though maybe you don't feel jealous with
regards to whatever it is that he has,
but there's this element of not being happy.
And this is basically
what chasing the dunya is When you when
you're competing with other people
in worldly things, it might not necessarily be,
you know, a blatant competition between you and
your neighbor or you and your workmate, you
and your colleague, you and another student in
your university, for example,
or or you and, you know, your close
friend or or a friend that you know
or somebody who lives, you know, opposite you.
The reason or or the the the the
understanding when it comes to competing
may just be you see something that you
like, and you want it for yourself because
now all of a sudden you're not happy.
The same is the case with others when
they see something you have.
So they may want something that you have.
They may not necessarily
be jealous of whatever it is that you
have or blatant
blatantly clearly being,
competitive
in their nature. But it's just whenever they
see something they want,
they feel like they want it now.
So Allah Allah azzawajal is saying that this
specifically
mean the rewards of paradise
are what individuals
should be competing for.
These are the actual things that we should
be competitive with.
Because this is something which is permanent, and
it's something which is never going to go
away.
Whereas, you know, things in the dunya are
always going to have their good side and
their bad side.
You know, materialistic things always is a double
edged sword.
There's benefit, but there's also harm
in anything.
A person, for example,
may buy
a brand new car,
the latest model,
you know, top speed of, you know, 250
or something.
Nice every all all the latest
gear and everything. But the problem is
it's a very fast car.
So whatever makes it good can also make
it a problem.
You might be caught speeding. You might end
up having an accident.
It might be a very expensive car, and
because it's a very expensive car, it's gonna
attract attention.
So sometimes
blessings
can also be trials and tribulations for an
individual.
A person, for example,
may be blessed with a strong body,
may be blessed with, you know, good looks,
but at the same time this is a
blessing from Allah, but it all it can
also be
a trial for him.
It can also be, a means of fitna
for him. Women and so on and so
forth. A person can have wealth, he can
have money.
This is a blessing from Allah.
But depending on how he uses that wealth,
depending on if Allah
test him through that wealth, it can be
it can be a trial, it can be
a punishment for him.
So what's amazing how
the dunya blessings we have in the dunya,
whatever it may be children.
You know, a person may have a child
as a blessing because it could be a
means of
for him in the future, But it can
also be a trial for him if he
doesn't be righteous.
Or it can be a means for an
individual
to use him
to show others he has a child.
You know, sometimes,
somebody has a child, and he wants to
show everyone.
This is my daughter. This is my son.
Look how he's dressed. I wanna make him
look good. And, you know, he knows this
and he knows that. He is becoming he's
gonna go to universities and he's gonna become
a doctor. And, you know, how people sometimes
compete, families wanna compete and they wanna see,
you know, which child is better and what
he's doing, what university, what grace they've got,
so on and so forth. So it can
be something competitive. It can be something
worldly as opposed to something
where you're aiming for the.
So the point being, brothers and sisters, when
it comes to
things in this,
this it's always a double edged sword.
Whereas when you're aiming and that's the problem
when you aim for these types of things.
But when you're aiming for the
then there's always it's always good. It's never
bad.
If you're aiming for Jannah, there's no there's
no
there's no good side and bad side of
Jannah. It's all good.
But of course, as we know from the
famous hadith, that Jannah when Allah created Jannah,
he created around Jannah all the desires.
And so it's
something which may be difficult for a person
to attain if he doesn't have that, if
he doesn't have that knowledge, if he doesn't
have that
that
and that that effort extra effort that he
makes in order to attain and achieve, the
blessings of Allah Subhanahu wa ta'ala.
Allah then says after talking about competing
with one another for these types of rewards
specifically
here referred to the wine of paradise.
The
last of it is musk.
Allah says that it's mixture is it's mixture
is that of
Tasnim.
Says, this wine that's being described
is mixed with something called
Tasnim.
Means that it's mixed with.
Is like a mixture.
Its mixture is with tasnim.
And in he says tasnim
refers to a drink,
which is
for the people of paradise.
So it's a blessed drink in paradise
and is for the most excellent
and the most exalted
drink,
which is for
the people of for the people of paradise.
A spring from which those near to Allah
will
drink.
A spring
those who are nearest to Allah
will drink from.
And
in this case, ibn Mas'ud,
and others,
they said that the companions
of the right hand
as Allah mentions in other ayaat, they will
be the ones that will be given
a drink that will be mixed
with tasneem and that will be mixed with
these types
of drinks. And these types of mixtures from
these things and these these drinks of paradise.
Allah subhanahu wa ta'ala,
he then moves on
to the disbelievers
again.
So he talked about the disbelievers before and
about the
the consequences of what they did and what
they used to say in this dunya.
They will say these are tales of all.
These are all stories you guys just made
up. Now Allah subhanahu wa ta'ala talks about
how they
behaved with the believers.
So we know now what's our reward when
we enter into Jannah Insha'Allah.
The rewards we're going to get. But now
Allah is
reminding us of
what things we have to overcome in order
to achieve those rewards.
So Allah Subhanahu wa ta'ala he says,
he says, verily those who committed crimes
used to laugh at those who believed.
Meaning, if a person wants these rewards of
Allah subhanahu wa ta'ala, if a person wants
paradise, it's not going to come easy. There's
going to be trials and tribulations they're going
to have to go through. The messenger of
Allah,
they used to
say things to him,
call him names.
You know,
in those days poetry was their form of
propaganda.
Imagine a person's name being smeared in the
newspapers, on the TV,
in the news,
as you know, a liar,
as somebody who, you know, conned the people,
as somebody who did this and that crime,
and it was all untrue. But it's out
in the open,
and everyone's gonna believe whatever they see on
television. That's how society is today. The same
was the case in those days.
They would make poetry up about the prophet
you know,
being,
madun, someone being crazy, someone who was a
sorcerer, someone who was a madman, and so
on and so forth. And people would believe
this. But of
course,
the speech of Allah the word of Allah
is the highest speech. Nothing can overcome the
speech of Allah. So here Allah is giving
examples.
Just like they were people who are made
fun of when Islam first came, when the
prophet first
gave,
dawah to the people, likewise,
today is the same thing.
You know, people will mock Muslims. This is
something which is clear as day.
You know, it's everywhere.
It's on television. It's on it's on it's
on it's in the newspapers. It's on the
Internet.
You know, you go to YouTube videos,
Islamic YouTube videos,
and peoples
take time out of their day.
People who aren't Muslim. They take time out
of their day to write comments about Islamic
videos,
about Muslims.
And you think you got so much time.
Why would you you go to a Christian
video,
Nobody says anything about them.
You spent time coming all the way to
a YouTube video about Islam to write something.
Now that either shows, you know, your
deep deep actual
agreement with whatever Islam is saying. You're just
pretending as if you don't you don't agree.
Or it just shows that you just have
this this hatred towards Islam which is from
the shaitan
because it's true, in fact. So that's interesting
how people every time, you know, I don't
know about you guys, but sometimes when you
when I watch a video, Islamic video,
I look in the comments, I'm expecting something.
You know, you always think this someone's gonna
say something. Somebody has to say something. It's
just the way it is now. There's always
gonna be some comment by somebody's gonna say
something against Islam. They can't people can't help
themselves nowadays.
The point being
and this is, subhanAllah, a miracle from Allah.
The fact that Allah has mentioned this, He's
prophesied.
Those who used to commit crimes, those who
committed sins,
they used to laugh at those who at
those who believed.
I mean this is this is the norm.
This is how it's going to be.
That those who are believers are going to
be made fun of. Doesn't mention a specific
time, but this is the general understanding
that those who believe
will be mocked. They'll be made fun of
by those who commit crimes, by those who
commit sins, by those who are criminals.
Means they used to in the past.
I mean, that was something which is going
to be a foregone conclusion
or something which is in the past. But
the conclusion which is, you know, isn't foregone
is the fact that they're going to enter
into paradise. The believers will enter into paradise.
But what they might have to put up
with
is the disbelievers making fun of them.
And when they passed by them,
when, you know, the Muslims passed by non
Muslims,
behind Muslims' backs, they will
laugh and joke at one another about the
Muslims. Look at how they dress. Look at
what they're doing. Look at that guy. He's
a Muslim. He's this and that. This is
what you see. Sometimes you feel it in
the back of your,
you can feel it. People saying things as
you walk past. You have that feeling.
And they're saying things. They're doing
things. You know? So this is something which
Allah has
already mentioned.
That when they pass by them, they'll exchange
glances at one another. They'll look at one
another. They'll wink at one another. They'll make
faces.
You know? They'll say look at that guy.
Look at that Muslim over there. So this
is something which Allah subhanahu wa ta'ala has
already talked about.
When they return to their people, when they
return to their families, when they return
to their loved ones and their own people,
they'll return
joking
joking around.
You know, it's like it was it was
it was a fun time. It was a
fun day. We enjoyed it. Why did we
enjoy it? Because, you know, we saw some
Muslims and we made some we made fun
of them and so on and so forth.
But this is something which Allah subhanahu wa
ta'ala has already
already prophesied. He's already told us what's going
to happen,
with regards to the Muslims and how the
non muslims are going to treat how how
they're going to be treating them the Muslims.
And when they saw them, when they used
these all past tense because now the believers,
Allah is basically insinuating,
Allah is showing that those who used to
be going through these trials,
they're now in paradise.
But in the past this is what used
to happen. This is what's this is what's
necessary for a person to be entered into
paradise. He needs to have that patience.
When they saw them
they would say
These people are truly lost.
These people have
they've
they've they've lost the plot.
You know, they've gone a different direction. These
guys are backwards.
They don't know what they're doing. They don't
know what they're saying. The things they're saying
don't make sense. They're clinging on to something
which is centuries old.
You know, old stories,
tales of the past, things which don't they're
not relevant anymore. You guys are holding on
to some guy who claims to have some
kind of message from God and is something
which you need to keep up with the
times. You know, we're in a a different
time period now. Different people, different laws.
You can't be clinging on to the same
thing that you did. Move with the times.
Be modern. You have to be you have
to be modernist and so on and so
forth.
And this is exactly what they say. You
guys are
you guys have lost it. You guys are
just
You know, you're misguided. You're lost. Literally,
the word means
somebody who's lost.
That's specifically
what it means.
You know, and this is why Allah
says what does he say?
Allah talks about the prophet.
You were lost and we guided you. Meaning
you were searching for the truth.
And so Allah subhanahu wa ta'ala says we
guided you, you were guided to Islam you
were guided to the truth. We made you
a prophet of Allah. We made you a
messenger.
Allah says
those that have been sent to them,
they're not guardians over them.
Meaning
our duty as Muslims is to call them
to Islam.
And this proves this shows this
Because Allah doesn't say that, you know, we're
supposed to,
fight them. We're supposed to attack them. We're
supposed to be, you know, show bad etiquette
and bad manners to them or talk back
to them or be aggressive towards them. Allah
says
that they weren't sent as guardians over them,
and you're only a guardian over someone.
The general understanding is you're only a guardian
over someone.
What does a guardian do? He's protective.
He's concerned.
And this is exactly how the messenger of
Allah sallallahu alaihi was.
You know he was concerned for the people.
You know he wanted
people to accept Islam because he knew of
the consequences of those who don't accept Islam.
So Allah is saying that you weren't sent
as a guardian over them. You're not someone
who can protect them.
Allah says you don't you don't guide whomsoever
you want to guide.
Guides whomsoever he wants. So you're not watches
over them. You're not guardians
over them.
Don't worry about what they do. A person
just shows good etiquette, shows good manners. Because
with good etiquette and with good manners, you
don't lose anything.
Because, you know, subhanallah,
nowadays people, they provoke.
It's what it's what people try to do.
They they say certain things because they know
they'll rile Muslims, some Muslims.
And so they'll say certain things to get
a response. Once they get the response once
they get the response that they want, it's
all over the news.
The times when you're patient, the times when
you don't say anything, no there's no news
to be made.
So when a person shows good etiquette and
good manners, there's always benefit.
The short term and the long term, there's
always that that fight or that that benefit,
for yourself and also for that person.
You know, he's gonna ease off or he's
going
to he's not going to be looked upon
in a good way.
You know, people
will recognize that person as an evil individual
because of his constant, you know,
swearing or bad bad attitude and bad manners
and his mistreatment of Muslims.
You know, he won't be someone who's popular
because it's something which is not looked looked
up to, generally speaking.
You know,
these characteristics of cruelty or
or or
being vicious or being bad mannered or being,
you know, foul mouthed or these types of
things. I mean, you know, Donald Trump is
one of the most unpopular he hasn't become
president yet.
You know, one of the most unpopular
presidents ever to live before he's even taken
office.
Even from non Muslims, and that, subhanallah, shows
us, you know, how divided,
you know, the the the west is and
the Americas. But it also shows us, you
know, how bad etiquette and bad manners people
just don't like it across the board.
Regardless if you're a Muslim or not a
Muslim,
people just don't like individuals who aren't truthful.
They're not honest,
and they just have bad etiquette and bad
manners. So Allah subhanahu wa ta'ala he says,
that we hadn't hadn't send sent them. They
weren't sent as guardians over them.
Allah says, so today
those who believed
are laughing
at the disbelievers.
Meaning on the day of judgment,
when the believers enter into paradise, the tables
will be turned.
The believers
will be laughing at the disbelievers
because of
the fact that their promise came true.
The promise of paradise and the promise of
Allah's rewards came true. And the promise
that was given to the disbelievers
of punishment due to their sins has also
come true.
Allah also again emphasizes
how the believers
will be raised up
on couches, on thrones, adorned
beautiful thrones. Young
they'll be overlooking paradise,
overlooking
the blessings of Allah Subhanahu wa ta'ala.
Allah concludes the surah. And he says
have the disbelievers
not been rewarded this day for what they
used to do?
Meaning just like the believers
were told and promised
that they will be given the rewards of
Allah. They'll be given paradise. They'll be given
the wine. They'll be given the couches and
the thrones. They'll be given the houses, the
rivers, and everything else, their families and the
whole and everything else. Likewise, the disbelievers will
also be given what they were promised which
is hellfire
and the punishments that go along with it.
And so Allah
concludes with this ayah.
And this is the end of, this surah.
And,
next week,
we'll
as we normally do once we finish a
surah, we'll go through the life of one
of
the famous mufasirun
of the past.
And, inshallah,
that'll be next week. And then the week
after, we'll continue with,
after that short that little break of,
of a of a life of one of
the famous scholars will go on to the
tafsirah of another Surah in 2 weeks time.
So next week, we'll go through a biography
of 1 of the scholars inshallah.
So we'll conclude here inshallah. Any questions before
we finish?
Okay.