Aqeel Mahmood – Tafseer of Surah AnNaziat Part 2
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AI: Transcript ©
So last week, we started the
tafsir of,
and we covered the first,
2024
the first 24 or 25 or 26 ayat.
So we've covered about half of the surah,
and we had about half of the surah
left.
And
we talked about some of the
themes which Allah discusses
in the first half of the Surah, and
we talked about the first the first few
ayat specifically
talking about
one of the creations of Allah.
What was this or who? What was it?
This creation? The angels.
So even the word nazi'at is referring to
what?
When when Allah says,
What is Allah subhanahu wa ta'ala here referring
to? When Allah says,
what does this mean? What is it referring
to specifically?
About the angels? But what about the angels?
No. That's later.
Okay. Good. So nazar
in Arabic means to extract or pull something
or take something out, to take something away.
So here Allah
describes the angels as a.
Is the verb to take something, to pull
something,
to drag something out of something else, or
to pull something.
And somebody who does
the pulling is called a,
and the angels
are applied with the feminine term,
even though they don't have a gender,
but they're applied with the feminine term. So
they're called nasiat,
those that extract.
And And as a result of the extracting,
Allah says,
that as a result of the extracting,
the the person
feels as if he's drowning. And so what
are they extracting? The soul.
And so that's why we talked last week
about how, subhanallah, sometimes a person when he's
dying,
it sounds like as if he's drowning or
it sounds he's making makes those sounds as
if he's he's drowning or something similar.
And the the next few ayat as well,
Allah subhanahu wa ta'ala is basically just talking
about the angels,
and it's from the signs of Allah
that he created the angels. You know, if
somebody asks, for example, and people do sometimes
ask this, they say if Allah a zawajal
is all powerful,
why did he need angels to do his
things, his service? Why do why do why
does he need angels
to do things for him if he's the
all powerful?
And somebody asked this,
last week and I said the same reason
why
a powerful person
would have
an entourage.
He doesn't need entourage,
but if he has an entourage around him,
why?
It makes him look good.
It makes him look like somebody important.
And interestingly enough,
there was a social experiment done where a
man
who's a a normal person,
walked down the street,
and he intentionally
did this experiment where he had people who
who looked like bodyguards
as if and he had people with cameras
taking pictures of him and he was just
a normal person.
And so people automatically assumed he was somebody
famous, a celebrity.
So everybody was there taking selfies with him
and asking for his autograph and Paolo, people
don't even know who he is,
you you know, because it's the impression that
you give.
And so people may think you're somebody, you
know, famous or some somebody who has status
or somebody who is powerful
because of the things around you.
That's why,
a king won't sit on the floor, he
will sit on a throne. He'd have other
people standing around him. He doesn't need people
there,
you know. It's just to show a person's
magnificence, to show a person's majesty.
So Allah
has created the angels
to show
his power,
to show that there are some angels
who are,
you know, so huge
that the distance between the ear lobes and
their shoulders
is more than 50 years
distance.
So
these creation this creation of Allah
isn't
out of necessity.
It's out of a sign as a mercy
for the creation
that Allah is able to create anything and
everything,
and it's a sign of Allah subhanahu wa
ta'ala's power. So Allah a zawajal in this
surah, he initially
talks about the angels and discusses,
the angels, and also Allah subhanahu wa ta'ala
after this, he talks about the day of
judgment and how the hearts will tremble. That's.
That Allah,
he says,
their hearts will will tremble. So the bodies
themselves won't won't tremble, but the hearts themselves
will tremble, showing us the fear
and the
the fright and the terror that will take
place on this day from people being held
to account for their actions. Also, we talked
about how, Allah,
he moved from talking about the day of
judgment,
and,
he moves from talking about,
the the angels and then the day of
judgment
to talking about Musa alayhis salam,
to talking about
firaoun.
And we said the reason for this is
because firaoun was one of those who rejected
Allah the most. He was somebody who was
the most arrogant and the most oppressive
to the slaves of Allah. And this is
why Allah subhanahu wa ta'ala uses him as
an example,
that this is the end result of those
who disbelieve in Allah subhanahu wa ta'ala. And
Allah azzawajal
mentioned
the the story in short. Of course, the
story of Musa alayhi salam in the Quran
is told more than the story of any
other prophet or messenger.
And Imam Shafi'i
said the story of Musa is told so
often in the Quran
that it almost became the whole Quran.
Meaning the amount of times the story of
Musa alayhi salam is told compared to other
stories,
you can't compare.
For example, the story of Nuh alayhi salam
is mentioned a few times. Story of Ibrahim
is mentioned a few times. Story of, you
know, Yunus, for example, is mentioned once or
twice. Ayyub
is mentioned twice,
I think. You know, in fact his name
isn't mentioned that much. Musa his
name is mentioned many times in the Quran,
I think more than any other prophet or
messenger.
So there's a wisdom behind this,
and it's interesting because the greatest prophet and
messenger after the messenger of Allah is who?
No?
Ibrahim alaihi salam, Khayrullah, the friend of Allah.
But his name isn't mentioned more than the
name of, the name of Musa alaihi salam.
Why is this the case?
Because
the story of Musa and the life of
Musa and the trials of Musa alaihis salam
was similar to to the trials that the
messenger of Allah wasalam was going through.
They both had communities
that rebelled against them, turned against them, family
that turned against them. Musa alaihis salam, he
was adopted by a firaoun,
and he was a firaoun, and you had
Abujal who was a firaoun of this ummah.
And you had both individuals, both great messengers,
who had people opposing them. There are trials
inflicted upon them.
They had pressures. And interestingly, when the messenger
of allahu alaihi wa sallam went on this
journey and he went into the heavens,
What was he given?
By Allah, aza wajal.
The salawat,
and what else?
The last few verses of Surah Baqarah.
Both of these things. So when he was
leaving Allah, when he was coming back to
earth,
in the highest heaven, in the 7th heaven,
who did he meet?
Ibrahim alaihis salam.
He passed by Ibrahim alaihis salam. In the
6th heaven, he met who?
Musa.
And it was Musa alaihis salam who said
to him, what has Allah given you?
What are you taking back to your people?
It wasn't Ibrahim.
Even though Ibrahim alaihis salam is a station
above,
he's better than Musa alaihis salam. Why is
this the
case? Because Musa alaihis salam had experience with
Bani Israel.
So what did he say?
This is too much. 50 salawat
in the day and the night for for
your people. How does he know? He knows
because he dealt with people. He dealt with
the Bani Israel, the whole tribe of Israel.
Where as Ibrahim did he have a tribe?
He never had a tribe. He was a
basically he was like a nomad. He traveled
with his wife
Sara and it was just them 2.
And then later he was gifted with Hajar
and then they had a child and then
he left them in Makkah and then
what happened happened. But the point being that
they were on their own. Musa alaihis salam
had this experience. So the point being brothers
and sisters, there's many lessons we can learn
from the story of Musa alaihis salam because
we can relate to those stories.
And stories in the Quran
are relevant no matter
what era you're looking at. If it's a
100 years ago, a 1000 years ago, today,
stories and lessons
can be taken
from the stories of the Quran.
Lessons can be taken from the stories of
the Quran regardless
of when they take place or,
specifically what
era you're in. So Allah,
he talks about Musa alayhis salaaba and
because
he was the one. Firaoun was the one
who rejected the day of judgment.
And so Allah discusses
and talks about
the
the the people of Firaoun and how Musa
alayhis salaam,
would
try to call him to worshiping Allah. And
so Musa alayhi salam he said, or Firaoun
said,
He said, I am your lord the most
high.
And he used the the name of Allah
Al A'la.
And there's some narrations mentioned Jibril alaihis salam,
he he said when, nothing was more hateful.
Nothing I I never hated anything more than
when Firaun said this because he used the
name Al A'la. And Al A'la is the
name of Allah subhanahu wa ta'ala.
Then Allah subhanahu wa ta'ala seized him
and punished him for the last and for
the first, meaning for all the transgressions, for
all the sins which he committed.
This is a lesson for this is a
warning, a lesson
or a warning
for those who fear Allah.
And this is where we stopped and we
talked about how
those who fear Allah are more aware and
conscious
and,
more aware of the consequences of their actions.
You know somebody who doesn't fear Allah, he's
going to do things because he feels like
there's no consequences.
Allah says,
This is a warning for who? For those
who
fear Allah. Meaning when a person fears Allah,
this is the the barrier that he puts
between him and the sins.
This is the barrier he puts between him
and doing things which are haram.
Whereas if a person
doesn't fear Allah,
maybe he believes in Allah, but he doesn't
fear Allah, that barrier is weak. He's going
to commit sins
more so than the one who fears Allah
more.
And then the one who doesn't even
think or believe in the existence of Allah,
this individual
won't have any type of moral ground.
Anything for him goes,
because there's nothing wrong with this because there
is no God, there's no akhira.
So his his his basic,
you know, beliefs,
his basic morals don't exist.
And I was,
watching this debate between a Muslim and a
non Muslim,
and the Muslim was saying there are some
basic things which we know are wrong. For
example,
a brother and a sister having relations.
This is something generally in principle is something
which is wrong,
is something which is known.
The atheist, he said, well I'm not sure
this is something which is wrong.
And so and everyone was making noise thinking
what did he just say?
The point being when a person doesn't even
believe in the existence of Allah,
everything goes. There's no there's no reason for
him to deny anything. He's got no moral
compass.
There's nothing there to dictate whether something is
good or bad, right or wrong. How does
he dictate this?
And this is the problem, because when someone
doesn't believe in Allah, he's going to start
to use other things
as a moral compass to dictate what's good
and what's bad, what's right and what's wrong.
And anything else that he chooses
as
a scale to see what's good and bad,
what's right and wrong, other than Allah is
going to be what?
It's going to
be imperfect. It's going to be nakis. It's
not going to be perfect.
It's gonna be wrong. There's gonna be mistakes
in them. Any other kind of, judgment is
going to be something which, if it's not
the judgment of Allah, it's not going to
be accurate. It's not going to be correct.
It's not going to be the truth. It's
not going to be just. And so this
is what happens, a person's morals, and we
see this today, you know, in the west.
All kinds of crazy things happening because of
the fact that there's no moral compass anymore.
People aren't
there's no direction.
There's no there's nothing they can turn back
to. They rejected the whole idea of God,
the whole idea of consequences for their actions
in the akhira, but as a result of
that also in this there's no consequences.
And so subhanallah, it shows us the dangers
and this is why this is a beautiful
aya.
This is a warning for those who have
fear.
Those who fear Allah, they'll pay attention.
They'll be more careful. Those who don't have
fear of Allah, they're not gonna pay attention.
Then Allah subhanahu wa ta'ala he says in
the next ay ay ay 27,
he says,
He says, are you a more difficult creation
or is the heaven
a more difficult creation?
Allah, he is the one who constructed it.
He is the one who made it.
Meaning if you compare,
and of course Allah azza wa sall now
is talking about he's asking this question why.
He's asking this question to those who disbelieve
because they reject
basic truths
and they reject things like the day of
judgment where people will be held to account.
They reject
that there's going to be an akhira.
They don't understand this concept. And so Allah
subhanahu wa ta'ala now he says,
you don't believe in a creator
and you're questioning,
you know, the existence of a creator,
and you're considering yourselves just to have come
about from from nothing,
and you just came about by chance.
Are you
a more complex
creation
or
are the heavens?
Allah is the one who created the heavens
as well.
And researchers,
you know, you'll you'll see you'll see videos
where they'll they'll show the earth or they'll
show the human being and they'll zoom out
and they'll show the earth and then they'll
zoom out and they'll show the other planets
and they'll keep zooming out.
Anybody seeing this? And then you'll you'll see
after they zoom out, you know, so many
times that the earth is an insignificant
speck
compared to the other planets in the solar
system and the galaxy and subhanAllah everything else
which people have discovered.
And you know, even atheists will will agree
with this. Those who don't believe in Allah,
they'll say this is something amazing,
You know, we don't even know that much
about
they use argument and they say as a
result of this
as a result of this world and this
galaxy and all these
explorations and discoveries we're making, how can someone
believe in a god?
But we say
looking at the galaxies and the the solar
systems and the planets and everything, how can
you not believe in a god?
How can you be so ignorant as to
think that nobody created this?
So subhanallah, Allah azzawajal is reminding us that
there are things out there which are much
more complex, which are much more complicated, which
are much,
you know, you're insignificant
compared to them. You're nothing compared to them.
As a creation, you are nothing. And then
you dare to question the existence of Allah,
even though you're something insignificant.
You know, you don't even know what's out
there, yet you still questioned
the existence of Allah
because there had to be somebody who had
to have created everything.
Allah says that he raised its ceiling
and proportioned it. So he raised
the ceiling of the heavens and he proportioned
them. He fashioned them.
He created them however he wished
to create them.
He said, it's night he covers
and he brings out or he takes out
its brightness.
So the day has the the night has
its darkness,
and the night is covered by this darkness.
And this is something which Allah mentions in
other ayat and other surahs.
Even in this last,
juz of the Quran in 30th juz we've
mentioned it many times.
Well, how the night by the night when
it covers,
you know. Allah says,
by the dawn or by the morning,
and by the night when it envelops everything.
So Allah uses this example
how the night is something which he also
has created. He covers it,
He covers the night with this darkness, and
he brings it out.
He darkens its night and he extracts
he extracts or takes away its brightness.
The brightness disappears and the darkness
comes about.
After that he spread the earth. So Allah
subhanahu wa ta'ala he says,
he raised the heavens, and then,
the the night is something which he he
covers the earth with, and he takes out
the the light.
After that he spread the earth.
Allah says he extracted from it its water
and its pasture.
So he's talking about the creation of the
earth and how Allah subhanahu wa ta'ala didn't
just create the earth and just left the
earth how it was,
just empty
like other planets that people have, you know,
seen or
or been to or or discovered or looked
at through telescopes where there's nothing.
You know, you look at other planets, there's
nothing on those planets, they're empty.
You know? People say if there's going to
be any sign of life,
it's not going to be, you know, aliens
with big eyes and, you know, lots of
arms and legs and walking around, but it's
going to be tiny, tiny bacteria
living on those planets. But they they can't
even discover those,
and there's no sign of life.
There's no sign of any type of plants
or insects or bacteria or animals or,
you know, I think just recently they discovered
there's some water somewhere, I think on Mars.
They discovered some water,
you know, and they they said this is
a this is a good sign, you know,
maybe now that there's water, there's a sign
that there might be some some sign of
of life. But the point being,
this is in and of itself a sign.
Compared to every other planet that they've that
they've discovered,
the earth is something which is completely different
in terms of its greenery, in terms of
how, subhanAllah,
how carefully it's been constructed and created
with the exact right and perfect temperature
and, you know, the
the oxygen and and and the and the,
you know, everything else with regards to, you
know, the habitat and
and the way it's been created
such such that a human being is able
to live on this earth.
Animals and plants and everything perfectly, subhanAllah.
So all of this, subhanAllah, shows us that
there there must be a creator.
He extracted from it water.
It's water. And
it's and it's pasture.
Also, Ibn Kathir, he talks about this ayah,
and he says that previously in Surah Sajdah,
or in Surah Hamim
that the earth was created
before the heaven was created. Ibn Kathir, he
says the earth was created
before the heaven was created,
but it was spread after the creation of
the heaven.
So it was something insignificant initially.
Then the heavens were created by Allah. After
this,
then the earth was spread out and it
was created,
okay, after the heavens was created by Allah
subhanahu wa ta'ala. And this is what is
meant by
that the earth
after that
was spread out.
He spread out the earth. Then Allah subhanahu
wa ta'ala talks even more about the the
different
aspects of this earth, and he says,
And
the mountains he has fixed firmly,
meaning he has
made them firm into the ground, made them
strong in their places,
and as a result of this the earth
is firm, it's solid.
And this is why even researchers they say
the mountains act
as pegs
to protect us
from the shaking of the earth when earthquakes
take place for example.
And you know even in the Quran,
Allah subhanahu wa ta'ala describes
mountains as pegs
and this is something which we'll get to
in the next surah inshallah. Then Allah subhanahu
wa ta'ala he says
That this is a provision
for you
and a benefit for you and also for
your cattle.
Meaning not only is it something which benefits
us, but it's something which benefits the animals.
And the animals in of themselves
are also a miracle from Allah. A sign
from Allah.
So Allah's has Allah hasn't only just provided
for us,
but he's also
made a sign for his sign.
He's made provisions
for his sign, which is
the the animals,
the cattle,
things that we benefit from.
And it's amazing how Allah subhanahu wa ta'ala
has created so many different types of animals
and this is something which is a mercy
from Allah. Allah doesn't need to do any
of this,
you know, he doesn't need to do all
of this and create so many different types
of plants and animals and so on and
so forth, but it's a sign of his
power, it's a sign of his majesty and
it's a mercy from Allah because Allah wants
us to see his creation. And that's why,
subhanAllah, somebody with a pure heart when he
sees animals, when he watches television, he sees
documentaries about animals for example, he's amazed.
It's something you you you you glorifying and
praising Allah when you see these things, when
they make discoveries,
when they discover new types of species and
animals and so on and so forth.
You know just recently they discovered a new
type of,
a new type of dolphin or a new
type of,
of fish in in some rainforest
living isolated from everywhere else. And you think,
subhanAllah, you know, something as big as that
they can't even they just discovered.
So how many other things are there that
they haven't even discovered yet? Then Allah subhanahu
wa ta'ala,
he shifts the
the the discussion,
and he says,
when
the great catastrophe comes.
And now again he's talking about the day
of judgment.
So Allah subhanahu wa ta'ala,
he's talking about those who disbelieve in Allah,
and then he talks about the earth,
and he talks about how we aren't an
amazing creation.
We're something insignificant.
How we insignificant?
Because there's other things which have also been
created.
Allah created the heavens and the earth.
Are you something complex or is the heaven
something complex? Baraha Allah created them. And he
talks about the heavens and the heavens being
created.
And
he talks about the things on this earth
as a sign for us to believe in,
and to see, and to witness, and to
increase our imaan. Then Allah, he
says,
when the great catastrophe comes,
the big catastrophe,
The great catastrophe. So he talks about what?
What is he talking about here?
What's the great catastrophe?
The day of judgment.
So he's talking about the day of judgment
after talking about human beings and the heavens
and the earth.
Because this is the greatest
sign.
The day of judgment itself is the final
day,
and it's the day where all his all
the other signs
which we were shown won't exist anymore.
Yeah. I mean
the earth itself will be gone.
You know, things as we know
it won't exist anymore.
And so Allah subhanahu wa ta'ala now, he's
talking about the great catastrophe.
Ibn Kathir, he says this is referring to
the day of judgment
and it's been said by ibn Abbas also
that this is referring to Yomul Qiyamah. And
he says that it's called
the great catastrophe, atamatulqumrah,
because it will overcome every other matter. Meaning
nothing else will matter then,
you know. And this is why,
it's a lesson for us that whenever things
happen in our lives,
later on
they don't seem as big. They don't seem
as serious. They don't seem as, you know,
a huge problem or a catastrophe or a
big dilemma we went through later on.
At the time, it's something stressful.
At the time, it's something we worry about,
we get emotional about, we get angry about,
you know, we're crying about, we become sad
over.
But after a year, after 2 years, maybe
we look back and maybe we laugh,
you know. So things in this world,
aren't
a big deal.
Things come and go. Things happen,
but a person moves on. Life goes on.
This though is the great catastrophe,
because once this takes place,
there is no
it's never going to end, Yani. You're never
going to come back. You're never going to
find respite.
If a person commits sins,
he's never going to find respite on that
day. Once he's been judged, it's going to
be worse. It's gonna be he's he's gonna
be blazing in a in a fire of
*. It's not gonna be easier for him.
You know those times of ease after hardship
in this world
doesn't exist anymore.
It's going to go from bad to worse
for that individual. So Allah Subhanahu Wa Ta'ala
he says,
When the great catastrophe comes,
on this day
man will remember everything that he strove for.
Man will think about and ponder and reflect
everything that he did. He'll think about his
deeds. And this is interesting because, you know,
in this life we also ponder and think
about things we've done.
You know something happens,
we go through a trial,
we go through a calamity.
After
that passes, we reflect
and we regret things. You know we think
about how we could have done things differently,
how we could have behaved. Maybe I should
have said this. If only I had not
done this, maybe I'll still be with my
wife.
You know if only I had done this,
maybe my child would have wouldn't have left
home.
So a person has regrets. He questions things.
You know, a person
does an interview.
A person takes an exam
and he he regrets not saying something
or saying something differently,
you know. And
in the exam he'll
regret not revising more, not working hard, not
preparing more,
but it's after the fact it's something too
late. And he has that element of regret,
you know, we all have things that we
regret even though it's from the Qadr of
Allah, from the decree of Allah. Sometimes a
person can't help but reflect and ponder about
things which have happened. But of course, it
shouldn't be things which let him down or
bring him down. But the point being, there
are always those types of things that we
think about,
even though we shouldn't let those things take
us down or bring us down. Now imagine
subhanAllah the day of judgment itself,
when there is no going back or there
is no improving and learning from those mistakes,
you know. That's the whole idea as a
Muslim. Whenever you go through a trial or
tribulation or a problem, you learn from it.
You benefit from it. You become a better
person. You learn from your mistakes.
The believer isn't stung from the same hole
twice, but on the day of judgment there
is no learning anymore. That process of learning
and benefiting
and looking back and taking lessons doesn't exist
anymore because that time is now gone. So
Allah Subhanahu wa ta'ala he says,
On that day when a man will remember
what he strove for.
Means to hasten for something, to rush for
something.
So what did what was he eager for?
What did he rush to? What was he
what was he after?
What was on his mind? What was his
priority? Was it the salah? Was it, you
know, attaining money, having a family, having a
nice house, having a nice car, living comfortably?
Was he hastening for the salah? Was he
hastening to do to read the Quran, and
to fast, and to do good by his
parents, and to do general good worship, and
worship Allah, and do good deeds?
So a person on this day, he'll remember
and think about the things that he chased
in this dunya, things that he strove for.
Allah Subhanahu Wa Ta'ala he says,
that hellfire
will be exposed for all those who see.
Meaning it will be exposed, it will be
seen.
It will be made apparent.
It'll be made visible for people to see
on that day. So people will be seeing
the hellfire on that day.
As for those who transgressed,
as for those who disbelieved, as for those
who disobeyed Allah subhanahu wa ta'ala, those who
rebelled, those who behaved arrogantly,
and they preferred this life.
They neglected the hereafter.
They gave preference and priority to this world.
And,
you know, many times
we'll ponder and reflect over these ayat about
preferring this life over the next, but what
does it actually mean?
You know, it means
that we have to always remember
when we say preferring this life over the
next,
we have to question why we're here in
the first place.
So our soul and main purpose is to
worship Allah,
and we're gonna return to Allah, to Allah
we belong,
To Allah we belong and to Allah we
will return.
So
if our main purpose is to worship Allah,
then that's our priority.
And so when Allah says,
He preferred the life of this world.
What does that mean? That is anything
other than
the worship of Allah.
So when a person prefers and prioritizes
anything other than worshiping Allah,
then he may fall into this trap. He
may belong into he may belong from this
category of people who Allah subhanahu wa ta'ala
whom Allah azzawajal is talking about. Those who
prefer the life of this world.
And how foolish is it, subhanAllah, that we
prefer the life of this world even though
it's something temporary,
even though it's something which isn't gonna even
last very long.
And it's something we see on a day
to day basis.
People are passing away, people are dying, people
are becoming sick
every single day. Every single day we're seeing,
we're seeing things in the news,
but it's something we're almost immune from.
You know, a person is immune. You see
stories about muslims dying all over the world.
May Allah help the Muslims wherever they may
be. But it's something we see on a
day to day basis and it's just something,
subhanAllah, may Allah forgive us. We don't even
bat an eyelid. We don't even we don't
even think about them. We don't even think
about these types of issues.
It's just something subhanAllah which has become so,
you know, it's something so common nowadays
that death in and of itself,
you know, is our hearts are so high
we don't think about death anymore.
You know, it's just about the dunya.
You know, we use the dunya,
we use, you know, apps and and obviously
I'm guilty of this as well. You know,
we'll use apps, we'll go on Facebook, we'll
look at things.
One post will be about people dying.
The next post will be a funny video.
And
it's it's hypocritical.
It's really sad
that, you know, this is the state of
of muslims today,
you know.
And this is a kind of attachment to
the dunya
because nothing
is touching the heart anymore.
And I'm not saying don't go on facebook
but I'm saying, you know, sometimes these things
are worse than they are better for us.
You know, sometimes we become distracted
and, you know, we we scroll through things
and we look at things and one minute
something bad is, you know, is a video
of something bad taking place somewhere,
you know, with the Muslims.
The next there's some other video of something
funny and, you know, sometimes
I know
brothers who,
we would watch something on television about something
happening to Muslims in another part of the
world, and he would say, I don't wanna
watch this.
It's just depressing. It's just, you know, well,
I don't wanna watch this kind of stuff.
I wanna watch something else.
You know, and you don't know whether to
you don't know what to say to that.
It's not you just don't know what how
do you respond to someone saying something like
this? Is it something is he does he
have a point?
Is he, you know, is he is he
wrong?
Do we have to look at these things?
If we look at those things, do we
benefit from them? You know, and it's this
kind of helplessness.
And so it's a type of trial, you
know, this situation we're in as muslims today.
It's a trial that we're going through just
like every other ummah went through the trials.
Every other generation of Muslims
went through their trials,
and it's something that we just have to
overcome. It's something that a person has to
go back to worshiping Allah, studying the book
of Allah, learning about his religion in order
for him to overcome these problems
with the truth.
That we advise one another with patience and
we advise one another with the truth, first
of all, and then we advise one another
with patience. And that's how a person overcomes
all of these types of trials and tribulations
with sabr and with the truth, first of
all. You know if you have patience and
you don't have the truth, you don't have
the hap on your side, then that patience
is of no benefit,
because you're just waiting for your own your
own your own doom.
Whereas when you have the truth and you
have patience
then there's nothing more blessed that that you
need. There's nothing else that you need after
this. So Allah subhanahu wa ta'ala he said
that they preferred
the life of this world. Those who preferred
the life of this world, those who transgressed.
Then verily his abode will be hellfire. His
final destination
will be hellfire.
And as for the one who feared the
position of his Lord, the status of his
Lord,
and prevented the soul from committing haram,
Then verily
paradise will be his refuge.
Paradise will be wherever
he stays and where he will,
his refuge, his final abode. So Allah subhanahu
wa ta'ala here,
he says, as for the one who feared
the station of his Lord
and he prevented himself from desires,
stopped himself from fulfilling his desires in a
haram means.
You know, whatever that may be, in whatever
type of context,
is something haram that he stays away from,
a desire he stays away from. Why?
Because he has this fear of Allah and
he has this fear of the station of
Allah.
He fears that day. And this also shows
us that one of the motivations,
one of the ways a person can protect
himself from haram
is to remember Allah and remember standing in
front of Allah on the day of judgment
and being asked about those sins which he
committed.
This ayah proves this because Allah says, as
for the one who fears the status of
his lord,
and prevents himself,
stops himself,
forbids for himself
these desires, fulfilling these desires.
Meaning when a person recognizes the status of
his lord,
recognizes
Allah, fears Allah,
then that fear of Allah, fear of being
in front of Allah, having held to account
for his actions, being asked the questions about
what he did on this earth,
this is one of the ways he can
motivate himself not to commit sins and to
do good deeds.
And every time a person is about to
commit a sin, to ponder and to reflect,
to think twice, Think about the consequences
of those actions. Where am I going to
be? These these sins will be
on my on my book. They'll be recorded.
They'll be written down. And so I'll be
held to account and responsible in front of
Allah for these action for these actions.
Then verily,
and indeed paradise will be my refuge, that
will be my
final abode. Then Allah subhanahu wa ta'ala,
he talks about the final day.
He talks about those who do good and
where they will be, those who do evil
and they and where they will be, and
then
he's he tells us
about when this day might be or the
question people ask about this day, when will
it take place?
And so he says, yes.
He says they ask you about the hour
when its appointed time is going to be.
So people will come to the prophet and
they will ask him, When is the when
is the saa'? When is the day of
judgment? When is it gonna happen? And so
he would say
Allah azzawal would say,
Something which you yourself
are also
uncertain of. Something which you are also questioning.
Something which you yourself,
don't know and you you know Allah says,
in what position are you that you should
mention it? Meaning you even you have no
idea.
To your lord is it limited.
Meaning the knowledge of the day of judgement
is something which is only with Allah
Nobody knows about it. Once a man came
to the messenger of Allah and he said,
when is the day of judgment?
So the messenger of Allah he said,
He responded with another question. He said, what
have you prepared for it?
Meaning
what's important is what you've prepared.
You know, SubhanAllah, we used to have exams
in Madinah
and so we used to ask our teachers.
We used to say when are the exams?
And the teachers would say the same thing.
They say what have you prepared for it?
Don't worry about when the exam is. Just
you just prepare. Whenever the exam comes, you'll
be ready.
So
inshamanAllah, the day of judgement is something only
Allah
knows what's incumbent upon us
is that we make the effort.
Because
for sure,
death will come before the day of judgement
will come.
And so we should prepare for the first
stage of that day, which is death, as
opposed to preparing and asking about when death
or when the day of judgement specifically is
going to be. Then Allah subhanahu wa ta'ala
he says,
that you're only somebody who's reminding.
You're only a warner to them.
You're only someone who's a warner
for those who fear it.
So really those who are going to take
the lesson
and take on take heed
and take the lesson are those
who have fear of the day of judgment.
So when we hear people warning us of
the day of judgment, we need to take
those on board because that's a sign of
our fear of Allah Subhanahu Wa Ta'ala, of
our fear of the day of judgment. Then
Allah Subhanahu Wa Ta'ala he says in the
final
Allah says it will be on that day
or on the day
they see it.
It will be
on that day
as if
on that day when
they see that day,
it will be as if
they hadn't remained in this world, they hadn't
stayed in this world except for
except for an afternoon or a morning.
Meaning it won't feel like a long time
before they're raised up and they're basically on
the day of judgment
preparing to be questioned.
It won't feel like it's been 1,000 and
1,000 of years
or 100 of 1000 of years.
And, you know, some scholars they say it's
similar to a person, subhanAllah, when he sleeps.
You know, when we sleep
and you wake up again, it doesn't feel
like 6, 7, 8 hours.
You know, it feels like,
you know, 5 minutes.
You sleep, the next minute you wake up.
And in that in of itself is amazing.
You know, how a person would just sleep
and when he wakes up he doesn't feel
like very long and he's full of energy
or he's supposed to be we're supposed to
be full of energy,
you know.
So it really shows us, subhanAllah,
how the human body has been created. It
goes back to how Allah azza wa jal
is talking about the complexities of not just
us but about the whole of the earth
and about everything else which Allah subhanahu wa
ta'ala has created and about the reality of
this world is just tawani, is just seconds,
You know? And then the day of judgment
will take place
before we know it. And this is the
end of this chapter, and inshallah,
next week,
we'll continue with,
this class. If there's any questions, then I'll
do my best to answer them, inshallah.