Aqeel Mahmood – Tafseer Surah Lahab Part 3
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AI: Transcript ©
We were continuing with the tafsir of Surah
Lahab. And,
before we start with the tafsir, just to
quickly recap,
we mentioned the first two ayaas of Surah
Lahab.
May the hands of Abu Lahab
perish,
Watab, and may he perish. And we mentioned
that the reason why Allah mentions
his nickname, mentions his konya Abu Lahab, is
because
he didn't want to honor him by mentioning
him by his real name. He never mentioned
him as Abdul Uzza which was his real
name, but rather he used the lesser of
the 2. So he used the nickname Abu
Lahab which the name that which was the
name that he was given
because of the fact that he was someone
who was handsome. Lahab is a flame.
And it was used to describe Abu Lahab
because of his handsomeness, because of the way
he looked, because of his attractiveness.
So it was a sort of praise worthy
title for him. They would call him Abu
Lah because of this. And Allah Subhanahu Wa
Ta'ala then says,
That neither has his wealth
nor his children, neither of them have benefited
him. And it can also mean because Mahia
can have two meanings.
Ma can either mean a negative,
What or how has his wealth and his
children benefited him? How has it possibly benefited
him? Meaning it hasn't benefited him at all,
not now and not in the future. And
Allah Subhanahu Wa Ta'ala mentions ma'aluhu
his wealth, wamaqasab
and what he has profited,
what he's collected.
And they say the difference between the two
different,
different opinions, different scholars have said different things.
Some of them have said that mal, maluhu
his wealth is what he inherited.
Wamakasab
is what he has made on top of
his inheritance. What he's made from his own
from his own self. What he's profited. And
some of them has said
that Ma'khasab is his children.
Okay, and this is why the Messenger of
Allah, alaihi wa sallam, he said that,
your wealth is your father's wealth, meaning the
wealth of a son belongs to his father.
The wealth of a son belongs
to the father. So if the father wanted
to take some wealth from that child, from
that son that he has for a need,
for something that he needed, for for any
reason, then he can take that wealth. But
obviously there's certain conditions, as we mentioned last
week. There's certain conditions before a person, before
a father takes that wealth from his son.
As long as he doesn't harm that son,
as long as he doesn't cause any harm
to that son if he takes that wealth
away, he can take that money. And as
long as he doesn't give it,
take it from his son and give it
to another son, okay, then he can take
that wealth for any needs that he may
have. And then Allah Subhanahu Wa Ta'ala says,
Allah Subhanahu Wa Ta'ala
he says he will enter
a fire full of flames.
So in the previous 2 ayahs, Tabbatidah billahabimwataaba'aloo
ma'aloo maqasab his wealth didn't benefit him, nor
have his children benefited him. It's all past
tense, it's all past tense. Now Allah Subhanahu
Wa Ta'ala has changed the tense from past
tense to future tense.
He will enter a fire full of flames.
He will enter a fire which has flames
in it, which is covered with flames, which
is enveloped with flames.
And the reason why Allah
changes the tense from past tense to future
tense is
the scene here,
the seen here means 2 things. 1st, it's
a future tense, but at the same time
it means it's going to happen very very
soon.
It's going to happen very soon. So it's
it's at the same time, it's showing that
it's future tense, but at the same time
it means there is something which is going
to happen very very soon. And this is
why Ibrahim alayhi salam and he was giving
dawah to his father and his father threw
him out of of of his city. What
did Ibrahim say? He said salaamun alaikha.
He said peace be with you. I will
ask forgiveness of you from my lord.
The same scene is used here. So
means I will very very soon seek forgiveness,
for you from my Lord.
Now why does Allah Subhanahu Wa Ta'ala describe
this fire? Allah Subhanahu Wa Ta'ala says
that he will enter
a naar, a fire, which
contains flames. Why does Allah subhanahu wa ta'ala
describe
fire in this sense, in this way? Why
does he describe it describe it as the
talahab, a fire full of flames? He could
describe it in many different ways.
The reason why is because it was appropriate
to describe it in this way because he's
talking about who? About Abu Lahab. He's talking
about Abu Lahab. So he used the same
word. He uses the same word lahab,
okay, which at the beginning
for Abu Lahab was actually a a praiseworthy
title for him. Abu Lahab, you know,
father of of the flickering flame. Someone who's
handsome, someone who's good looking, someone who captivates
people whenever they look at him. Now is
the opposite.
Sayyosla naram dahtallahab. He's so proud of this
title that he's been given. He will enter
a fire that he'll be covered with lahab,
he'll be covered with flames.
Okay? So then, subhanAllah from having
a name which people respected him by, and
people, you know, looked up to him because
of this, because of it. Now this very
same name is being used to
ridicule
Abu Lahab,
to, you know,
denigrate Abu Lahab, to humiliate Abu Lahab.
Okay? And this is why every time a
person thinks about Abu Lahab and we think
of the name, it's, you know, we think
of it in the sense of him
being in the fire. Abu Lahab, father of
flame. A person doesn't think of it now
because of the fact that he was good
looking. We don't think of it in that
sense anymore. We think of it in the
sense that he's going to enter into hellfire.
And this is why, Allah subhanahu wa ta'ala
mentions this description that Allahab that Abu Lahab
will enter
into this fire which is full of flames.
And I want to take some time to
talk about the fire of *, to
some of the descriptions
of the Haw fire. And we notice in
the Quran that Allah Subhanahu Wa Ta'ala
describes in graphic detail
the Haw fire.
And he also describes in graphic detail paradise.
Why does he describe these two things in
so much detail?
Because he wants an element of Tariib and
Tariib. He wants an element of a person
when he hears the descriptions of hellfire,
he does his best to avoid
the wrath and the punishment of Allah, and
he avoids sin.
So when a person is listening to the
ayat, talking about halfire, it makes him afraid,
it makes him stay away from the punishments
of Allah Subhanahu Wa Ta'ala. And this is
why Allah Subhanahu Wa Ta'ala, when he talks
about paradise on the other hand, it makes
a person when he hears about Jannah, when
he hears about the rivers of paradise, when
he hears about the houses of paradise, when
he hears about all the fruits and other
things in paradise, it makes him want to
do good deeds. It encourages that individual
to worship Allah Subhanahu Wa Ta'ala and to
please Allah so he can get the rewards
of paradise. So this is why paradise and
how fire are described in such detail in
the Quran. And I want to mention some
things which Allah mentions
in the Quran about the hellfire. Allah
he talks about the levels of hellfire.
And when we talk about the levels of
hellfire,
in Arabic the word for level
is daraja.
The word for level is daraja,
okay? But with regards to hellfire we don't
use the word daraja.
In the Quran
Allah mentions
the levels of hellfire
as dark or pits.
Why doesn't Allah mention it as daraja? Why
does he mention that why would why does
he mention it as pits?
Who can tell me?
In a pit, there's no escape. In a
pit, there's no escape. Okay. It's not fire.
Anyone else?
No. They're almost the same. Sorry?
No. The levels of hellfire change. There's varying
levels of hellfire.
The reason why I'll yeah.
Okay.
The dark
the pits go downwards.
If Allah was to describe it as levels,
it would be as if they are going
up. And when a person goes up, it's
a sense of honor. You know at the
Olympics,
you have 3rd place,
you have 2nd
place, you have 1st place right at the
top. It's a sense of honor. A person
is higher up
with hellfire their pits.
So the lower down you are, the more
disgraced you are. So Allah subhanahu wa ta'ala
describes it in the Quran as dark pits
of hellfire.
And that's why Allah subhanahu wa ta'ala says,
Those people who will be in the pits
of hellfire, the lowest of the low in
the hellfire. And you know when there's a
fire, if you put your hand above the
fire a few meters, it's warm, it's not
that hot. But the lower down you go,
what happens?
The hotter it becomes,
yeah? The hotter it becomes there's more chance
of your hand becoming burnt because of it.
And if you put your hand deep into
the fire, right at the base of the
hellfire right at the base of the fire
where the where the fire is starting, that's
where it's the hottest.
So Allah Subhanahu Wa Ta'ala says that verily
the hypocrites,
those hypocrites, the hypocrites, the munafiqin,
fedarukil asfaliimyanaw.
They will be in the lowest pits of
the fire. They will be in the lowest
part of the hellfire,
okay, as a punishment for them.
And as we mentioned the lower the level
of *, the greater the intensity of heat
and the worse the punishment is for those
people who will in who will be in
the bottom of hellfire. And also the messenger
of Allah alaihi sallahu alaihi wasallam, he talked
about the first three people who will enter
the hellfire.
The first three individuals
who will have the disgrace of entering hellfire
and they will be the one who recited
the Quran, the one who was a shahid
and the one who gave in charity.
But these three individuals,
the reason why they will enter hellfire
is because the first people who will enter
hellfire is because they never did it for
the sake of Allah subhanahu wa ta'ala.
It was as it was as a result
of a riyah, a result of showing off.
They wouldn't do it for the sake of
Allah. So when the person died a shayid,
he wouldn't show everyone how brave he was.
When the person was giving wealth, he wanted
everyone to see, look at how much wealth
he's given, look how generous that individual is.
When one was reciting Quran, he was reciting
Quran, he wanted people to praise his voice
and, you know, talk about how beautiful his
voice was. And as a result of this
day, we'll be the first three people who
will enter into hellfire.
Allah subhanahu wa ta'ala also talks about the
gates of * and that there will be
7 gates around the hellfire. He says
and surely * is a promised place. It
has 7 gates
For each gate, for each of these gates,
there is a class of sinners assigned to
it. So specific sinners will enter through specific
case. And he also talks about the fuel
of the hellfire. He says,
He says, oh you who believe,
save yourselves and your family from the hellfire.
The fuel of which is people and stones.
So just like we have fuel nowadays with,
you know, alcohol and gas and other things,
in the hereafter,
in the hellfire, the fuel of the hellfire
will be stones and it will be people.
And Allah
mentions at the beginning of this ayah
says, oh you who believe,
save yourself
and your families from the Haifa. Notice how
Allah mentions
the nafs first. He mentions the oneself first.
You know, sometimes a person becomes preoccupied with
looking at other people's errors, looking at other
people's mistakes, trying to catch other people out,
trying to, you know, advise other people where
they end up forgetting themselves. And this is
why Allah says,
Do you order the people to do good?
And you forget yourselves?
So this is why it's important for an
individual to first of all look at his
own state of affairs. Try to rectify his
own state, his own salah, his own zakah,
his own fasting, his own giving in charity,
his own, you know, the way he deals
with his own parents, all of these things,
before he starts to look at other individuals.
And when a person if every single person,
you know, looked,
at his own errors, looked at his own
mistakes, looked at his own shortcomings, if every
single person did this, then subhanAllah everyone, okay,
would be improving as a Muslim.
Everyone
would be,
you know, improving their own Islam,
would be rectifying their own mistakes and their
own shortcomings.
So when a person looks at his own
self, when he rectifies his own affairs, people
naturally will follow. If a person not just,
you know, has the knowledge, but he actually
implements and acts upon what he knows. We
all know that a person should be praying
5 times a day. We all know that
we should be giving in charity. We all
know that we should be, you know, be
good be being good to our parents.
But the difference between knowing and doing is
is is vast and is huge.
You know, because a person won't enter paradise
because of what he knows,
but he'll enter paradise because of what he
did. Jazam bi maqano yamalun. A reward
because of what they used to do. So
a person will never enter paradise just by
what he knows. And this is why the
scholars they say,
They say that knowledge is the tree.
Knowledge is the tree, but the fruits of
the tree is action.
So if a person acts upon what he
knows, that's what's going to bear him fruit.
And this is why Allah subhanahu wa ta'ala
emphasizes a person trying to improve himself before
he looks at his family and looks at
other people.
Allah subhanahu wa ta'ala also talks about the
heat
of the hellfire. And he says,
He
says, and the companions of the left Who
are the companions of the left?
They will be in scorching fire and scalding
water.
Wawilimiyahmum
and a shade of black smoke. The fire
of * is so hot, you know, in
this world when, when you have fire, its
normal color is orange. When it's very very
hot, what color does it change into?
Blue. When it's very very hot it changes
into white.
The fire of * is so hot that
it's burning itself and it's actually black.
The the flames in the fire of *
have actually become black because of its heat,
and it's burning itself up. It's burning itself
up. And this is why Allah subhanahu wa
ta'ala says, There
will be a shade of black smoke in
hellfire.
Neither cool nor beneficial. And the messenger of
Allah alaihi wa sallam when he described the
hellfire he said
he said fire in this world as we
know it is 1 seventieth of the fire
of *.
So the fire of hellfire is 70 times
hotter than the fire of this world, and
we know what kind of damage the fire
of this world can do. You know, a
person just has to put his hand over
fire for a few seconds and he can't
bear it. It's too much. You know, and
the scars that a person, gets when when
he's burnt by fire. You know, people who
are injured, you know, and they get, you
know, 3rd degree burns, 2nd degree burns, 1st
degree burns, it has a permanent, you know,
a permanent mark. It leaves a permanent mark
on their skin. They have to go through
plastic surgery and other things that, you know,
the the effect that it has on a
person's
skin is something which is permanent, it doesn't
leave it. And the fire of * is
70 times hotter,
you know. And SubhanAllah, Allah Subhanahu Wa Ta'ala
says with regards to the fire of *
and the inhabitants of hellfire,
That when they when they are burnt in
the houth fire, when their skin comes off,
when their flesh is burnt, when their bones
are burnt, Allah subhanahu wa ta'ala says,
That we will replace that skin with a
new skin.
Why? Liadhuqul adab. So they can taste the
punishment again and again and again. So this
is the punishment of * that Allah subhanahu
wa ta'ala describes in the Quran. And he
also describes
some of the food and drink that they'll
have in in in Hawfaya.
Now when we think of food and drink,
we think of sustenance.
We think of nourishment.
Okay. It gives this person energy, gives a
person, you know,
you know,
virality. It makes a person energetic. So why
is a person getting food and drink in
hellfire if it's, you know, if it's supposed
to offer energy for a person?
Why is he why is he being offered
food and drink in hellfire?
Who can tell me?
So the food and drink they have in
hellfire isn't a source of nourishment.
It's not going to help them in *
in hellfire, rather it's going to be even
more of a source of punishment for them.
So the food that they have, the drink
that they have is going to be a
punishment for them. It's not gonna give them
any ease. It's not going to give them
any respite. It's not gonna give them any,
you know, time to relax or take things
easy. It's not gonna give them a break
from the punishments of hellfire. Rather it's going
to be a punishment on top of the
flames of hellfire itself. And this is why
Allah subhanahu wa ta'ala says,
that they won't have any food except
for bari, and bari is like a thorny
plant, a bitter and thorny plant. When a
person will swallow this plant, it will end
up getting stuck in his throat and he
will rip his throat because of the thorns
on this plant, SubhanAllah.
And Allah Subhanahu Wa Ta'ala talks about the
the drink of
hellfire,
and he said that they will be given
to drink boiling water to such an extent
that it cuts the bowels, cuts the stomach
up because of the the the temperature and
the the, you know, the the harmful effects
of this water. And the messenger of Allah
alaihi wa sallam, he talked about the least
punishment that a person will have in hellfire.
And he said the person who will receive
the least punishment
amongst the people of the day of resurrection
in hellfire will be a man
who who will be standing on a smoldering
ember. He'll be standing on a piece of
ember, and this will be placed under his
feet. And as a result of him just
simply standing on this, his brains will boil
because of it. His brains will boil because
of the severe heat coming from this ember
that he's standing on. And this person who
will be afflicted with this punishment,
he will think that no one is being
punished more than himself.
He will think that he's got the most
severest punishment
even though he will be given the lightest
punishment out out of everyone.
So Allah subhanahu wa ta'ala says
that he will enter a fire which is
full of flames, which contains flames. And the
scene is used to show that it's going
to happen very, very soon.
Okay? Because the messenger of the prophet, a
sota wasalam,
mentioned that the day of judgment
is so soon and it's it's it's so
it's so close that it almost took place
before me. And he also talked about the
major signs of the day of judgment. And
he said when the when the major signs
of day of judgment occur,
when the first major sign happens,
the rest are going to follow. And he
described described it like a a necklace, a
pearl necklace. You know when you break off
a pearl necklace and the first bead drops,
do the others stay there? Do the others
stay there? No, they don't.
They they drop down straight away, one after
the other in succession. There's no gap between
any of them. And this is how the
messenger of Allah alaihi wa sallam described the
major signs of the day of judgment. Once
one of them drops, the rest are going
to succeed, the rest are going to follow
them straight away. So they will happen one
after the other. And he mentioned and he
warned the people, okay, to, you know, prepare
for this day. And this is why the
messenger of Allah alaihi wa sallam, he said
that the angel who will be responsible for
blowing the trumpet,
he is looking in the direction of Allah
Subhanahu Wa Ta'ala waiting for the order with
the trumpet by his lips, with the horn
by his lips waiting.
Just waiting for that order from Allah so
that he can blow the horn and start
the day of resurrection.
So we can see the closeness of the
day of judgment. And we ask Allah subhanahu
wa ta'ala that we prepare as much as
we can for this day. And then Allah
Subhanahu Wa Ta'ala says,
and
his wife
who will carry wood, his
wife who will carry wood.
Imra'a,
this word that's used
and his wife. Imra'a refers to a woman
and it also refers
to a wife as well. It can be
used for a woman and it can also
be used to mean,
a wife. So when Allah subhanahu wa ta'ala
says, he means his wife. Who's wife? The
wife of Abu Lahab. And Allah subhanahu wa
ta'ala has, you know, mentioned in the other
ayat
regarding,
other wives of individuals and he uses the
same word. He uses imra'ah.
Instead of using zawja, which is the actual
word for wife, he uses Imraah. So he
says, umrahatuhuqa
ima, when he talks about Ibrahim alayhi salam.
And when the angel came to Ibrahim alayhi
salam giving him the good news of him
being given a son, And his wife was
standing. And
his wife was standing. And also in the
case of Lut alayhis salam, he says,
except his wife, except the wife of Lut,
she was from those who rejected. And also
Yusuf alaihis salam,
when the people started to
criticize and talk about the wife of Al
Aziz, and they said, Imra'atul Aziz
that the wife of Al Aziz wanted,
that that boy to herself.
So the point is that is used here.
The word
which means woman and it also means wife.
So who was the wife
of Abu Lahab? Why is she mentioned in
the Surah along with Abu Lahab?
The wife of Abu Lahab
was from the leading women of the Quraysh,
just like Abu Lahab was from the most
senior people of Quraysh, one of the elders
of Quraysh, one of the most respected people
of Quraysh.
Likewise, his wife was also from the senior
people of Quraysh,
from the senior women of the tribe of
Quraysh. And her name or she was known
as Jamil.
She was known as Jamil, the mother of
beauty.
And this was a name that she was
given. This was like a nickname. And her
real name was Arwa bin Tarb, ibn Umayyah.
And she was actually the the sister of
Abu Sufyan.
Abu Sufyan who was
the leader of Quraysh and who eventually became
a Muslim after the conquest of Mecca, he
was, you know, the leader of Quraysh. And
so she was the sister of Abu Sufyan,
which shows you the status that she had,
you know, amongst society, amongst the Quraysh amongst
the Quraysh. And she was
along with Abu Lahab, she was someone
who would openly,
you know,
insult the messenger of Allah alaihi wa sallam,
abuse the messenger of Allah alaihi wa sallam,
and she would openly declare her disbelief and
her rejection
of the message of the prophet salallahu alaihi
wa sallam. And she would, you know,
punish and do things to ridicule and punish
the prophet salallahu alaihi wa sallam. This is
why Allah subhanahu wa ta'ala says, that
his wife,
hamma latalhatab, who will be the carrier of
wood. She will carry wood. So what does
this mean hamma latalhatab, the carrier of wood?
The scholars of tafsida mentioned different meanings to
this to this to this part of the
ayah.
Some of them say that
when she was alive she used to throw
thorny bushes and thorny branches
in front of the messenger of Allah alaihi
wa sallam when he was walking.
Okay. Now imagine you're walking down the street
and someone comes in front of you and
throws garbage in front of you deliberately.
And you're walking down the street with nobody
else around, okay, and the person comes and
just throws rubbish right in front of you,
you know, how upset would you become?
How disrespectful
is that for a person to do something
like this? You know, it's it's insulting, you
know, it's it's humiliating to an individual.
The wife of Abu Lahab,
she would do the very same thing to
the messenger of Allah a sate wa sallam,
not just once, but it became like a
habit for her. She would always do this.
It was like something that was just out
of habit. You know people have good habits
and people have bad habits. She made it
into a habit to,
harm the messenger of Allah SWAWS as,
you know, as much as she could. To
such an extent
that at night she would go to the
prophet shawallahu alaihi wa sallam's door of his
house and she would put thorny bushes outside
of his house. You know, so when he
would come out he would be hurt by
those thorny bushes in front of his house,
SubhanAllah.
You know. And the prophet would
live adjacent
to Abu Lahab. It said that they shared
the same wall.
So they were actually neighbors.
Not only was, you know, the prophet being,
you know, insulted because he was the messenger
of Allah alaihi wa sallam,
but he was also
the neighbor of Abu Lahab. You know and
the neighbor as we all know have rights.
And even in that case they would harm
the prophet even though he was their neighbor.
And so it's said that this is why
she's been described as the carrier of wood.
Just like she used to carry this, you
know,
these these thorns and
and this type of wood to harm the
prophet sallallahu alaihi wa sallam, likewise she will
be carrying wood in the hereafter.
Also it's said that she was someone
who used to carry evil tales and slander
and spread it from one person to another.
This was from her characteristic. This was from
her personality.
So she would go to one group of
people and mention to them this is what
so and so have said. Even though they
might they might have said anything.
She would go and she would spread slander
and spread lies.
Okay. And the difference
between slander and backbiting,
okay,
As as some of you may know the
hadith of the Messenger of Allah Alaihi Wasallam.
Okay? He mentioned the evil of backbiting.
And so the companions
they said to the Messenger of Allah sallallahu
alaihi wasallam, they said oh Messenger of Allah,
what if we
what if what we say about that individual
is true?
What if we what we're saying about that
person is true? And sometimes you hear this
people say this, you know, when you say,
brother, don't backbite. You shouldn't backbite about that
person. He says, no. I'm not saying anything.
I'm not lying. This is true. I'm Not
saying anything wrong. This is true. He's he
this is what he does. The prophet
said, if what you're saying about that individual
is true, then that's backbiting.
That's what backbiting is. If that person has
what you're saying about him, that's what backbiting
is. If he doesn't have what you're saying
about him and you're lying about him, then
this is namima. This is slander,
and it's from the Kaaba. Some of the
scholars have mentioned that this is from the
major sins when you slander.
So
jah the wife of Abu Lahab,
and funnily enough,
later on she became known as Qabiha,
the mother of ugliness.
From the mother of Birjis she became known
as Qabiha.
So she used to carry tales and slander
people. So she used to go to a
group of people and to say that those
people have said something about you, and they've
said this and that about you, and then
it would create,
you know, discord between the 2. It would
create hatred between the 2 groups. And this
is why she's been known as the bearer
of wood, the carrier of wood on the
day of judgment. And Siraida bin Jubeir, he
says that the one who is loading himself
with the burden of sin
is described in this way in the Arabic
language. The one who is always committing sins,
he burdens himself with with sins, is known
as yahtatibu
alaavahriilhatab.
Fulanun yahtatibu alaavahriilhatab.
Which means that so and so is loading
wood on his back. Meaning he's committing lots
of sins.
So what is some of the scholars say
what's meant by this is that she's loading
upon herself sin upon sin upon sin. She's
the carrier of sins because she does all
of these bad things and all of these
sins that she commits.
And it's similar to what Allah Subhanahu Wa
Ta'ala says in the Quran when he says
when Allah Subhanahu Wa Ta'ala says that they
will bear on the day of judgement and
how fire they will bear their burdens on
their backs. Meaning their sins
they will bear their sins on their backs
on that day.
Another meaning which the scholars have mentioned
is that
she will do this in hellfire.
She will be the carrier of wood in
hellfire. She will bring and supply wood to
the fire in which Abu Lahab would be
burning. So the very same fire that Abu
Lahab will be burning in, she will bring
that wood so that Abu Lahab would burn.
And we we mentioned some of the the
the the harms of slander and of Namima.
The messenger of Allah sallallahu alaihi wa sallam,
he said,
that the one who slanders, a slanderer will
never enter into paradise. And this shows you
the the seriousness
and
severity
of slandering another individual, saying things about that
individual that aren't true. And he also said,
The worst of people are those who are
2 faced.
They go those people they go
to a group of people and
they go with one face. They act a
certain way. Okay. They behaving a certain way.
Maybe they might be really really nice. And
then they go to another group of individuals
and they act differently.
Okay. So they're showing different parts of their
personality. They're showing a different side to themselves.
They're 2 faced. You You know, you hear
that even today. You know, it's a person
who's 2 faced. He acts one way in
front of you and he acts a different
way behind your back.
And if a person is worried and he's,
you know, concerned about
a person
talking about him behind his back, You know,
sometimes a person can be worried. You know,
he might think this individual,
he he seems nice to me at face
value, but I don't know how he's behaving
behind my back. He might be talking about
me. He might be saying bad things about
me. I don't know.
The way a person can make sure or
try to minimize
how
much a person talks about you behind your
back is by making sure that you don't
do any of those things yourself.
Because in Arabic, they say
However you whatever you do to people, the
same will be done to you. So if
you refrain from slandering people, if you refrain
from backbiting,
if you refrain from being too faced, then
Insha Allah, people that you deal with, people
that you interact with, people that you socialize
with, they won't do the same to you
because of your conduct towards them.
And also slander can be the root of
all other evils.
It can be the root of a person
murdering another individual,
you know, stealing wealth from another individual, oppressing
oppressing another individual.
It can all start from a simple lie
that a person makes up about another person.
It can all start like that. Your rumors
can kill off, you know, subhanAllah,
can can literally kill people. You know, when
you spread rumors about people all we have
to do is look at, for example, the
newspapers today. You know, look at look at
the
the tabloid newspapers and how they talk about,
you know,
Muslims and non Muslims and how we can
destroy the image a person might have, Famous
person or, you know, somebody somebody else. And
if that if that's something which is a
lie, it's too late.
If it's a lie, if it's not true
about that individual, there's nothing you can do
about it because the news spread out and
it's destroyed that individual.
So slander can be the root of all
evils. A person might create discord and disharmony
between 2 groups, and they end up fighting
and killing one another because of what that
person said. That person gets away scot free.
You know, nothing happened to that person, but
he's the one who spread and who who
has planted the seed of hatred between them.
And this is why in Arabic,
you know, we're talking about the punishments of
hellfire, and we're talking about how
she will bear the burden of sins on
her back because of the sins that she
used to do. So she's
being punished in a similar way to what
she used to do and how she used
to behave in this world. And this is
why the punishment in the punishments in Haawpha
will be similar
to the sins that a person used to
commit.
So if a person for example
you was, you know, he end up killing
himself, then as a punishment for him in
Hawfaiyah, he'll be killing himself the way he
killed himself in this world, and so on
and so forth. And then Allah Subhanahu Wa
Ta'ala he says,
and his wife who will be the carrier
of wood.
In her neck will be a twisted rope
of fire. In her neck will be a
twisted rope of fire. It's mentioned that
once she went to a group of people
and she used to wear a necklace. She
used to wear a very expensive and
you know, attractive necklace. And she went to
a group of people and she held onto
the necklace.
And she said if I had and it
was something which is very precious to her.
You know, something very precious and, you know,
something which she, you know, she really loved
and, you know, liked. So she went to
this group of people and she said to
them, if I had to sell this necklace
in order
to further,
you know, further my harm and increase my
attacks on the Messenger of Allah, alayhi salatu
wa sallam, then I would even sell this
necklace that's on my neck. Even sell this
necklace that's around my around my neck. This
was the extent that she would go to,
that she would sell those things that she
loves,
it really shows us first and foremost the
strength of the messenger of Allah, alayhis salatu
wa sallam, the physical strength of the prophet,
and the mental strength of the messenger of
Allah, alayhis salatu wa sallam. The fact that
he never ever lashed out, you know, and
attacked, you know, and hurt the wife of
Abu Lahabu, Abu Lahab himself or the other
enemies of Islam while he was in Qwarkah.
It shows the strength. And the messenger of
Allah Alaihi Wasallam, he had the strength of
30 men.
You know, physically he was someone very very
strong,
but he would refrain from this. And this
is why
he said that the strong one
The strong one isn't the one who can
wrestle the other individual,
but he said the strong one is the
one
the one who can control
his anger, the one who can take control
of his anger and make sure that he
doesn't lose control when he becomes angry. And
this is why the prophet he said when
a person is standing
and he's angry, he should sit down.
Because if you're standing and you're angry, you
might do something you're gonna regret.
You might harm someone, you might damage something,
you might, you know, punch the wall or
damage your own hand or hurt yourself.
So he said sit down if you're standing
up and you become angry. If you're sitting
down and you become angry, then lie down.
This is what this was the advice of
the prophet for those who would become angry.
So Allah Subhanahu Wa Ta'ala says, fijidiha
habilummi masad. In her neck is a twisted
rope of fiber. In her neck is a
twisted rope of fiber. And al Mas'at,
it said that it refers to fibers
and it also can refer to a rope
which is made from fibers
or from palm leaves, a rope which is
made from any of these materials. And it's
also said that it's that it can refer
to al messad. It can refer to,
something which is made from the skins of
animals, a rope made from the skins of
animals or from the fur the fur of
animals as well. And Mujahid, the famous
Tabi'i,
and he was a mufassir as well, he
said
that with regards to this ayah, in her
neck is a twisted rope of fiber. What
this means is
a twisted rope of iron.
This means a color of iron that she
will have around her neck.
And
it's also mentioned
that
when this
Surah was revealed, when Tabatida Abila Habiyun was
was revealed,
Jamil,
the wife of Abu Lab, she heard about
this about this Surah.
And when she heard about this Surah about
this Surah, she came out looking for the
messenger of Allah alaihi wa sallam.
And it said she had a stone in
her hand, she had a rock in her
hand.
And she came to the Haram area and
she was screaming and she was wailing.
Straightaway,
you know, this type of, you know, attitude,
this type of personality which isn't really respected
in the first place. She goes to the
haram area and she starts wailing and she
says he criticizes our father, and he criticizes
our religion. He scorns our religion, and his
command is to disobey us. So she's out
and she's wailing.
The messenger of Allah alaihi wasallam
was in the Haram.
He was sitting in the Haram. And Abu
Bakr radiaallahu an
was also with him and they were sitting
in the masjid while she was there. And
so Abu Bakr radiaallahu an he saw her.
And when he saw her he said to
the messenger of Allah alaihi wa sallam, he
said, O messenger of Allah, she is coming
in this direction,
and I fear
that she will see you and she's going
to cause harm to you. And so the
Messenger of Allah he
said to Abu Bakr radiAllahu anhu he said,
She won't see me.
She won't see me. And then he recited
some of the Quran as a protection for
himself.
Okay. And it said that what he recited
was that
when you recite the Quran
We put between you and those who don't
believe
in the hereafter
an invisible wall. We put between you and
those who don't believe in the hereafter an
invisible wall. And this it's said that the
scholars they say if a person is afraid
of an individual causing harm to him, it's
said that if he recites this ayah, that
individual won't be able to cause harm to
him and he won't be able to see
him and nothing bad would happen to him
if he recites this ayah.
So she advanced
towards them. She went towards them and she
went towards,
Abu Bakr radiaallahu an and she stood in
front of Abu Bakr radiaallahu an. And she
didn't see the messenger of Allah alaihi wa
sallam.
And she starts talking to Abu Bakr, and
she says, Oh Abu Bakr, verily I have
been informed that your friend is making defamatory
poetry about me. Meaning Surah Alahaab.
And so Abu Bakr radiallahu anhu replies,
no, by the lord of the house, Warabula
Kaaba, he isn't defaming you. So she turned
away and she says, indeed the Quraysh know
that I am the daughter of their leader.
So she's talking about her status, thinking that
her status is going to save her in
the long run. And so she never saw
the messenger of Allah, alayhi wa sallam.
She never saw the prophet, alayhi wa sallam,
because the messenger of Allah, alayhi wa sallam,
used a source of protection
from her by reciting this ayah.
So this is,
the tafsir of Surah Lahab, and Insha'Allah.
Next week we'll continue and we'll start,
the tafsir of the next surah.
What's the next surah?
Okay.
The purity.
So to Ikhlas.
So we've done that. We're going the other
way. So we're going through Surah Nasr.
So we'll start with, that Surah, next week,
Insha'Allah.
If there's any questions, then I'll do my
best to answer them.
Sorry? The evidence of the sun that we
have the strength of
There's a there's a hadith as mentioned,
from some of the companions that during battle,
they would talk about,
you and let you know, inshallah.
Because I've it's it's mentioned in I've I've
read it many times, but I can't report
exactly where it is. Yeah. But as far
as I know, it's a it's a authentic
hadith. Allah knows best.
Yeah. There's a story as mentioned,
but I'm not sure of the authenticity of
the of the hadith. But the story has
mentioned about the about the man who came
to the prophet and he was known for
his strength. He was known to be a
very strong man, you know, and he was
known to be a very good wrestler.
And, so he came to the prophet and
he said if you beat me in wrestling
much, then I'll become a Muslim.
And so the prophet wrestled him and he
beat him in a wrestling match.
And so the man, you know, he he
didn't he couldn't admit couldn't admit defeat.
And so he asked for a rematch, asked
for another another another match. And so they
rest all again, and obviously, if, you know,
if you keep trying, you're going to make
the most of that the effort that you're
making. You know, you're gonna try as hard
as you can. And so the prophet beat
him a second time, and then he asked
for a 3rd match. And then when he
asked for a 3rd match, again, the prophet
beat him 3 times, and then he became
Muslim. Muslim. It's a story that's mentioned. It's
it's a it's mentioned. I don't know I
don't know the authenticity of the hadith, but
it's a story that's mentioned.
Any more questions?