Kamil Ahmad – Parables of the Quran #10

AI: Summary ©
The speakers discuss various parables and parables related to the existence of the world, including the Parables of the Earth, the d union, and the d union. They emphasize the importance of living in a healthy state to achieve goals and the need for healthy living. They also discuss the lessons of the dams and the dams, including the belief that everything is in order and pleasure is temporary, and the importance of acceptance of the two camps. The speakers emphasize the need for acceptance of the two camps and teach children about religious pluralism and peaceful co acknowledge. They also discuss the use of shrooming during the Islamicized period and the importance of understanding deiances.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, Lord of
the worlds.
May the peace and blessings of Allah be
upon the best of Allah's creation.
And upon his family, his companions, and those
who are guided by his guidance, and who
await his Sunnah until the Day of Judgment.
O Allah, teach us what will benefit us,
and benefit us with what You have taught
us, and increase us in knowledge, and show
us the truth as it is, and grant
us to follow it.
And show us falsehood as falsehood, and grant
us to avoid it.
And make us of those who listen to
speech, and follow it.
And after this, may the peace and blessings
of Allah be upon you.
We continue on with the parables of the
Qur'an.
And we've reached the 19th parable in the
Qur'an.
And this brings us to Surah Yunus.
Surah Yunus.
Here in Surah Yunus, we have Allah Subhanahu
Wa Ta'ala gives us the parable of
Al Hayat Al Dunya.
The life of this world, the reality of
the life of this world.
And this is actually one of three parables
that Allah gives in the Qur'an.
And this is the first.
In the Qur'an, Allah gives us three
parables of the reality of the life of
this world.
And this is the first.
And so Allah Subhanahu Wa Ta'ala first
starts by addressing the Mushrikun.
And telling us how whenever these people go
out to sea, they're traveling at sea.
And if they're hit by a storm, and
they fear that they're about to drown, what
do they do?
Immediately, they turn to Allah.
Sincerely.
They turn to Allah for help.
And in this particular ayah in Surah Yunus,
Allah says that they ask Allah, Oh Allah,
if you save us, we will be grateful
to you.
And then Allah tells us, And
then when we rescue them, we save them,
what do they do?
Do they only worship Allah?
Allah tells us, no.
They transgress.
When they reach land, they go back to
their idol worship.
And they forget about Allah.
Allah says, Oh mankind,
your transgression, it is only against your own
selves.
What you're doing is only going to harm
your own selves.
And then Allah tells us about the dunya.
You know, this brief, this enjoyment in the
dunya, it's brief.
It's temporary.
Then to us you will return, and we
will inform you of everything that you used
to do.
So the message here, the message here is,
Allah is telling them that, look, you worshipping
others besides Allah, it doesn't harm Allah.
It's only harming yourselves.
And that this dunya is short.
And after it's over, you're going to return
to Allah.
So that's the message here.
Then right after that, right after that, in
the next ayah, Allah gives a parable describing
how short this dunya is.
Describing how short this life is.
So all of this was an introduction.
All of this was an introduction.
These two or three ayat to this parable.
So what is the parable?
Allah says, إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَا إِنْ
أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا
يَأْكُلُ النَّاسُ وَالْأَنْعَامُ The life of this world
is just like rain that we send down
from the sky, producing a mixture of plants
which both humans and animals eat from.
حَتَّى إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَزَيَّنَتْ وَظَنَّ أَهْلُهَا
أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا
فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ Then, just
when the earth looks its best, perfectly beautified,
and its people think that they have full
control over it, at that particular moment, the
command of Allah comes by night or by
day, and then we mow it down as
if it never flourished the day before.
We destroy it as if it never existed
the day before.
كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ This is how
we make the signs clear for a people
to reflect.
So here, Allah compares the life of the
dunya to what?
What does He compare it to?
To the earth when it's full of lush
and it's full of greenery, right?
And so, imagine the earth outside, you don't
see any greenery today, right?
But wait till the winter season finishes, and
then the rain starts coming in the spring,
right?
What do we notice?
We notice that this same earth, the trees
that have no leaves, the plants that are
dead, all of a sudden they start to
come to life, right?
Now imagine a farmer, he has a farm,
he waits for the spring to plant, and
then it starts growing, the vegetation starts coming
out.
Until it all becomes green, full of life,
right?
Producing all kinds of vegetation.
To the point where the farmer thinks he's
done it, he has it all.
Very soon, I'm gonna be collecting all the
harvest, right?
When he thinks he has full control, at
that point, Allah's command comes.
It was a decree of Allah that Allah
will destroy this farm, for example.
And so, as Allah says in this ayah,
by day or by night.
And so suddenly, in a matter of a
few moments, this man, this farmer, he has
nothing in his hands.
Likewise is the dunya.
Likewise is this life of ours.
Which we are deceived by its glitter and
its glamour and its beauty, thinking that, you
know what, this is the ultimate enjoyment.
As they say, what do the kuffar say,
you have one life to live, so live
it.
Enjoy it.
Right?
But little do we realize, little do we
realize that, number one, it's a short life.
And number two, it could be even shorter
if Allah wills.
Right?
None of us knows when Allah will take
away our souls.
Right?
If Allah decrees, He can take us when
we're young.
Right?
The point is that life is short, and
death can come at any time.
And this is similar to this particular parable
of, you know, vegetation and a garden and
a farmer thinking he has full control.
This is similar to an actual story that
Allah tells us.
Surah Al-Kahf?
Yes, there is that, but I was thinking
of another story.
Yes, Surah Al-Qalam.
Ashab Al-Jannah.
Ashab Al-Jannah.
You know, Allah tells us that there were
three brothers who had a farm.
And, you know, they were greedy.
It was the night before the harvest.
They said, in the morning, we're going to
go and we're going to collect our harvest
and we're going to sell it, we're going
to be rich.
And they said, let's go out slowly, secretly,
so that the poor don't come.
We don't want to give them anything.
Right?
And so Allah tells us, That
same night, Allah sent, you know, a storm
that wiped out everything.
It was reduced to ashes.
Right?
And so here Allah Subhanahu Wa Ta'ala
is basically waking us up to reality and
telling us that this worldly life of ours
is temporary.
And one day, it's not just going to
come to an end, but it's going to
come to a sudden end.
It's going to come to a sudden end.
You know, how many people die while expecting
to die?
Not that many.
Right?
Not that many.
Most people, they die while least expecting it.
While not being prepared for it.
And so what we thought we had full
control over, our lives, what we thought we
had full control over, it can vanish in
a split second when the command of Allah
comes.
And then there's no return.
Right?
The angel of death, he doesn't come with
an appointment.
Right?
The angel of death comes without an appointment.
And we can even, you know, compare this
to our civilization as it is today.
Right?
Where many people think that we've reached a
point in human civilization where we have full
control over our lives.
We have full control over everything.
Right?
You know, look at our lives and how
our lives are controlled with this technology that
we have invented.
And so we think we have full control
over everything.
But then, look at how Allah teaches us
a lesson every now and then.
Right?
To show us that we are not in
control of our lives, but rather Allah is.
Just look at, you know, a couple of
years ago, COVID.
You know, it was a lesson.
Allah was teaching us a lesson.
That you think you have full control over
everything.
You have full control over your lives.
And this small, small, you know, virus.
You know, you had no way of controlling
it.
Right?
You had no way of controlling it.
And, you know, all kinds of calamities that
Allah sends to teach us a lesson.
Right?
That no matter how much we prepare, no
matter how much precautions we take to protect
ourselves and society in general.
Right?
In just a few moments, everything can come
crashing down.
You know, look at the stock market.
Look at the financial world.
They think they have full control over everything.
You know, in just one day, there could
be a crash in the economy, and that's
it.
It's over.
Even with all the precautions that they take.
Look at these wildfires.
Right?
I mean, look at how it wiped out
an entire neighborhood.
While they thought that they have full control,
and they could easily put it out.
But they have no control.
You know, Allah is teaching us a lesson.
That He is in control.
Right?
So just like Allah tells us in this
ayah.
Right?
When they think they have full control.
Right?
At that point, Allah sends His command.
When you think you have full control.
And you forget about Allah, and you forget
about the Akhirah.
And you live your life thinking that you
have full control of your life.
And you're going to live forever.
You've taken care of everything.
You've taken care of your finances.
You've taken care of your car.
You've taken care of your health.
Everything is in order.
Right?
At that moment, you know, Allah sends His
decree.
And so, this is the first parable.
Mentioning the life of this world.
We're going to come across two more insha
'Allah later on in the Qur'an.
Among the lessons that we learn from this
parable is number one.
That the nature of the dunya is that
it disappears quickly.
And that its pleasures are temporary.
Its pleasures are temporary.
And so, this should serve as a reminder
for any sane person to never become deluded
by the dunya.
But unfortunately, the vast majority of people are
deluded by the dunya.
As Allah says in the Qur'an.
وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَةُ The life of the world
has deluded them.
Has deceived them.
The life of the dunya, with its beauty,
its adornment, has deceived them.
In the sense that they think that this
is the ultimate enjoyment.
And that's why they live the way they
do.
That's why they live the way they do.
Because they don't think there's going to be
another enjoyment after this.
They think this is the ultimate enjoyment.
And that's the difference between the mu'min and
the kafir.
Right?
The true believer, he knows that this is
not the ultimate enjoyment.
He knows that there's going to be a
better enjoyment after this life.
Right?
And he knows that that enjoyment is far
superior, far better, and far everlasting.
But now this believer, his iman, the iman
of the believers, it differs.
So although he believes, his iman may be
weak, or his iman may be strong.
Depending on where your iman is, depending on
that, you are going to forget about this
reality.
And you're going to indulge in the dunya.
And so the stronger your iman is, the
less deluded you're going to become, or the
less the dunya is going to deceive you
and delude you.
But the stronger your iman is, the easier
it's going to be for you to not
become deceived by the dunya.
As the Prophet ﷺ, we see from his
life, how he could have had everything, but
he chose not to.
We're not talking about in the beginning, when
he was persecuted, when the Muslims were persecuted,
but we're talking about later on.
After having been victorious over his enemies, and
having all of Arabia in his hands, he
could have lived like a king if he
wanted to.
But he didn't.
He chose not to, because he knows the
value of the dunya.
He knew the value of the dunya.
And how it's short, it's temporary, this enjoyment,
whatever I enjoy of it, it's worthless.
It is worthless.
Number two, the dunya is something that will
either leave you, or you will leave it.
The dunya is something that will either leave
you, or you will leave it.
What does that mean?
What's the difference between the two?
Yes.
This relationship between us and the dunya, it's
a relationship that's going to end, eventually, with
divorce.
Okay?
So, don't become attached to it with your
heart.
Right?
If you knew that there was a woman
that you're married to, but eventually you're going
to part ways from her, you wouldn't love
her that much, would you?
Right?
So likewise with the dunya.
Right?
This relationship, it's going to end.
Either she's going to end it, or you're
going to end it.
Right?
So, the dunya, either it's in your hands
today, and tomorrow it's all gone.
Right?
How many people have we seen in this
world?
They had the dunya in their hands, but
it was all gone from their hands.
Like Allah tells us of Qarun.
Right?
The richest man in that time.
And every generation has a Qarun.
Right?
How many rich people have we seen?
They had everything of the dunya, and today
they're on the streets, they have nothing.
The dunya left their hands.
So either it leaves your hands, or you
are going to leave the dunya.
Right?
You are going to leave the dunya.
And either of these can happen at any
time.
Either of these can happen at any time.
So the intelligent one never attaches himself to
the dunya.
The intelligent one does not attach himself to
the dunya.
He doesn't rely on it.
Right?
He attaches his heart to Allah.
He puts his reliance in Allah.
Not in the dunya that he has.
Right?
Attach your heart with Allah.
Not with this material dunya that is in
your hands.
Number three.
Prepare for your Akhirah from today.
Because death can come at any time, as
we have seen from this parable.
None of us knows when we're going to
die.
So don't delay for a day that may
never come.
Do not delay for a day that may
never come.
A lot of us, we delay, we procrastinate.
We say, I'll do it tomorrow, I'll do
it next week.
Tomorrow comes, you don't do it.
Next week comes, you don't do it.
Next year, you keep on delaying.
You say, oh when I get old, I'll
repent to Allah.
I'll change my life around.
But will that day come?
What guarantee do you have that you'll live
to see that day?
And that's why Allah says in the very
next ayah, after this parable, what does Allah
say?
After Allah gives us the parable of the
dunya, He says, and Allah invites all of
you to Dar al-Salam, the home of
peace, which is Jannah.
And He guides whomever He wills to the
straight path.
So Dar al-Salam, Allah refers to Jannah
as the place of peace.
It is the place where you won't have
to worry about anything.
Nothing to fear, nothing to grieve, nothing to
be concerned about.
Complete peace and serenity.
Right?
As if Allah is saying, the dunya is
filled with depression and stress and anxiety.
And Allah is inviting you to a place
that has none of that.
So don't become attached to this dunya that
is short, that is temporary, and that has
all of these problems.
But rather, attach your heart to the akhirah.
And start preparing for it from today.
Start preparing for it from today with no
delay.
Alright, we move on to the next parable.
And this is the second parable that Allah
gives us comparing the believers with the disbelievers.
The first parable was in Surah Al-An
'am, right?
Surah Al-An'am, Allah compares the believers
to those who have life and light.
And the kafir, who has darkness, who is
wandering in darkness, never to come out from
it.
Here, in the next surah, Surah Hud, Allah
gives us another comparison.
Now, what do you think this comparison is?
Based on the picture.
So, the believer is?
Okay, and the disbeliever?
He does not listen and he does not?
No?
Si, right?
Alright.
First of all, let's go through the ayat
before the parable.
Allah mentions the kuffar and how they're going
to be punished in the akhirah.
And then He mentions one of their descriptions.
This is in Surah Hud, verse 20, Allah
says, مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُوا يُبْسِدُونَ
The disbelievers, they fail to hear or to
see, meaning the truth.
They fail to hear it and see it.
Then, a few verses later, Allah mentions the
believers.
And He describes them.
And this is verse 21 now.
Allah describes the believers.
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ
Those who believed and did righteous good deeds
and they humbled themselves to their Lord.
Then, after that, Allah mentions the following comparison
between the two camps.
Comparing the two camps of believers and disbelievers.
Verse 24, Allah says, مَثَالُ الْفَرِيقَيْنِ كَالْأَعْمَى وَالْأَصَمِّ
وَالْبَصِيرِ وَالسَّمِيرِ هَلْ يَسْتَوِيَانِ مَثَالَةً فَلَا تَذَكَّرُونَ Allah
says, the example of the two parties, of
the believers and disbelievers, is like the blind
and the deaf and the seeing and the
hearing.
And then Allah asks a question, Are they
equal in comparison?
This is a rhetorical question.
The answer is, no.
So then Allah says, then will you not
take heed?
أَفَلَا تَذَكَّرُونَ If they're not equal, then why
don't you take heed?
Why don't you understand?
And so here, Allah compares, first of all,
the first comparison is the kuffar.
Allah compares the disbeliever to one who is
blind and deaf.
So the disbelievers are described like this because
their eyes and their hearts are blinded from
seeing the truth.
And their ears are deaf from hearing it.
Just like a blind and a deaf person.
How does he live his life?
Wherever he goes, he's lost and confused.
Not knowing where to go.
If he's on his own, and he doesn't
have anyone to help him.
So wherever he goes, he's lost, he's confused.
He'll go and walk into a wall, he'll
trip over a stone.
No matter how much people are talking to
him, he doesn't hear anything.
No matter how much people are trying to
guide him, he's not guided.
Likewise, the kuffar.
They are wandering around, lost in confusion.
No matter how much you try to help
them, it doesn't work.
Here we're talking about the kuffar who have
chosen this path.
Here we're talking about the kuffar who have
chosen this path of rejection of the truth.
No matter how much you try to guide
them, it's worthless.
Why?
Because they are just like a deaf and
blind person.
On the other hand, the believers, Allah compares
them to someone who sees and hears perfectly.
Why did Allah describe them as such?
Because they see with their eyes and their
hearts the truth.
And their ears, they hear the truth and
they accept it.
Just like one who sees perfectly with his
eyes and hears perfectly with his ears, without
any defect in his sight or in his
hearing.
And so, if you have two people in
front of you, one who is deaf and
blind, and another one who sees perfectly and
hears perfectly, Allah is asking a question.
هل يستويان مثل؟
Are they equal?
Is this comparison?
Are they equal?
Obviously not.
So likewise, a kafir and a mu'min, a
Muslim, are not equal.
Allah is saying they're not equal.
In the sight of Allah, they're not equal.
Unlike people today who want to make the
two equal.
How many people do we hear today calling
for religious pluralism?
Not all religions are okay.
Religions come to divide us.
And there's no one religion superior to another.
And we should all peacefully co-exist.
And no one should think that their way
is better.
All of these are paths.
All of these are, what do they say?
All of these are different lanes of the
same highway leading to the same destination.
Right?
And this is not the only place in
the Quran where Allah clarifies this.
In numerous different places in the Quran, Allah
has made this clear distinction.
Clear distinction.
Saying that two camps are not equal.
So don't think they're equal.
Not in this dunya nor in the akhirah.
Right?
أَفَنَجَعَلُ الْمُسْلِمِينَ كَالْمُجْرِيمِينَ Should we make the Muslims
like the criminals, meaning the kuffar?
Should we make them equal?
لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ Right?
أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ Allah says the people
of Jannah and the people of the Hellfire
are not equal.
They're not the same.
And then Allah mentions what's the difference between
the two?
The people of Jannah are victorious.
They have won.
So that means the people of the Hellfire
have lost.
Right?
In the end there are winners and losers.
You can't say that the winners and the
losers are equal.
In no competition in this dunya, in no
competition where there's a competition, no such competition
exists where everyone's a winner.
Right?
Does that exist?
It doesn't exist.
Right?
Wherever there's competition, there are those who worked
for it and strove hard and won.
So there are winners and losers.
And when you have winners and losers, you
cannot say that they're equal.
Right?
It just doesn't work that way.
So likewise, the kuffar and the Muslims are
not equal.
And this is something we need to ingrain
in our minds and we need to teach
our children.
That no matter what they tell you about
religious pluralism, about everyone has the freedom to
choose, and no one has any right to
object saying that your religion is wrong and
that you're going to the Hellfire.
No, we should be accepting of the other.
No, it doesn't work that way.
Because if you say that, then you're saying
that they're equal.
And Allah is saying that they're not equal.
As simple as that.
Alright.
So this is the comparison that Allah makes.
Right?
And this is not the only place in
the Qur'an.
We're going to come later on, I believe
in Surah Fatir.
Some more comparisons that Allah gives between the
two, saying that they're not equal.
Right?
And how Allah compares them to two opposites.
Two opposites, are they equal?
No, they're opposites.
And opposites cannot be equal.
Right?
Like the living and the dead.
Two opposites.
And the blind and the seeing.
And, you know, heat and shade.
Right?
This is going to come later on inshallah.
Alright.
The first lesson that we learn from this
parable, Allah refers to the believers
as those who can see and hear, even
if they are actually blind and deaf.
Allah says that the believer is one who
sees and hears.
So, even if a Muslim happens to be
blind and deaf, it's as if he can
see and hear perfectly.
Why?
Because he followed the truth regardless of how
he received it.
Yes, our eyes, our ears, our mind, these
are faculties that help us to perceive the
truth.
Right?
But if someone doesn't have these, and Allah
guides his heart, he accepts it.
Right?
On the other hand, the kafir, Allah refers
to the kafir as blind and deaf, even
if he has perfect sight and hearing.
Why?
Because he didn't benefit from these faculties when
the truth came to him.
And it is through these faculties that the
truth is easily recognized.
And this is also why Allah subhanahu wa
ta'ala refers to the kuffar as having
no intellect.
Right?
قَوْمٌ لَّا يَعْقِلُونَ They are a people who
don't have any aql.
Any understanding.
Any intelligence.
Even if they are the smartest of people,
and the Muslims happen to be the dullest
or the least intelligent of people.
Right?
What will they say in the akhirah?
لَوْ كُنَّ نَسْمَعُ أَوْ نَعْقِلُ نَكُنَّ فِي أَصْحَابِ
السَّعِيرِ When they're in the hellfire, they will
say, if we had actually listened with our
ears, and understood with our minds, then we
wouldn't be here today in the hellfire.
Meaning that they now admit that they didn't
have any intellect.
Right?
Because true intellect, true intelligence, it leads to
recognizing the truth and accepting it.
You could be the smartest person in the
dunya, but if the truth comes to you
and you reject it, then you are the
least intelligent of people.
That's why they say, you know, who's the
smartest person today?
Or they say he passed away a couple
of years ago.
Stephen Hawking.
Right?
The one who has all these theories regarding
the universe.
But he died as an atheist.
He had a very sharp mind, but that
mind didn't really benefit him.
Right?
I mean, everything proves the existence of Allah.
The greatness of this universe that you have
discovered its greatness, should have led you to
recognize that there's a creator behind it.
Right?
But it didn't lead you to that.
So what does it say about your intellect?
And then you have the simplest people on
the face of the earth 1400 years ago.
The Arabs.
Who had nothing.
Who did not know how to read and
write.
Who were uneducated compared to the Romans and
the Persians and these other civilizations.
When the truth came to them, they accepted
it.
And, you know, it led them to where
it led them.
Right?
And so, true intelligence, a sign of it,
is that when the truth comes to you,
you recognize it and you accept it.
Right?
Number two.
When Allah gives such examples of the believers
versus the disbelievers, it should make the intelligent
one to want to be in the right
camp.
And that is the camp of the believers.
And not the camp of the kuffar.
You know, when you come across ayats like
this, it should serve as, you know, a
wake-up call.
Where do I stand?
When the truth comes to me, when I
hear something of the Qur'an from the
Prophet ﷺ, how do I react?
Am I going to react like the kafir?
You know, where it goes in through one
ear and comes out through the other?
Or, am I going to hear and accept
and obey?
Right?
Right?
Allah ﷻ says, يَا أَيُّهَا الَّذِينَ آمَنُوا استَجِيبُوا
لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ O you
who believe, respond to Allah and His Messenger
when He calls you to that which gives
you life.
Respond.
Don't be like someone who is being called
and you ignore the call.
Right?
Allah is saying, respond.
Answer the call of the Prophet ﷺ.
Be like those who Allah mentions, you know,
a characteristic of the believers.
رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا
بِرَبِّكُمْ فَآمَنَا O Allah, we heard a caller
calling to Iman, we heard it, and we
responded by believing.
And this is what made the Sahaba and
the Salaf in general, this is what made
them to be different, how quickly they would
respond in submission.
Finally, one last point that we'll mention here,
as we mentioned earlier, the call for religious
pluralism and peaceful coexistence, this call that even
some Muslims are making today, where they're saying,
you know, forget about our differences, and we
should accept diversity, all of this runs contrary
to what Allah has revealed.
And so in more than one place in
the Qur'an, Allah has mentioned in the
most explicit words that the two camps are
not equal, as we have mentioned.
And that considering them to be equal is
unjust, it's wrong, because two opposites cannot be
made equal.
And so whoever is making such a call
among the Muslims today, you know, his call
is futile, it's worthless, because the clash between
Iman and Kufr, it started with Allah revealing
the Qur'an 1400 years ago, and it
will continue until the last day.
You shouldn't think that, oh, we're living in
a different time today, where, you know, the
world has moved on, right?
No, the reality is, the world has moved
on to Kufr, and they want us to
follow suit, right?
They have the upper hand, they have, you
know, everything in their control, and they want
everyone to come under the umbrella.
But it doesn't work that way, right?
There's never going to be a time when
this clash between Iman and Kufr is somehow
going to just melt away, and let's all
hold hands, right?
That's never going to happen, until the last
day.
As the Prophet ﷺ told us, that there
will always be a group from this Ummah,
وَظَاهِرِينَ عَلَى الْحَقِّ Right?
They're going to continuously struggle and fight, and
remain upon the truth, in every generation, until
the Day of Judgment.
The Prophet ﷺ says, until the Day of
Judgment, right?
Someone may ask, then what about the ayah
where Allah says, لَكُمْ دِينُكُمْ وَرِيَدِينُ For you
is your religion, and for me is mine.
Right?
These people, they often quote such ayah.
They say, Allah says, for you is your
deen, for me is mine.
So, you know, you worship whatever you want,
I'll worship whatever I want, and let's peacefully
coexist.
And they say this means, you know, religious
pluralism.
How do you respond to this?
Okay.
Anyone else?
There's other ayahs you mean?
So you can't just cherry pick whatever ayahs
you want.
It goes
both ways.
Yeah.
Okay.
Anyone else?
The same ayah?
Okay.
Anyone else?
First of all, number one, whenever we use
an ayah from the Qur'an, we should
always look at the context.
Right?
When you take an ayah out of context,
then you can interpret it however you want.
And that is how, you know, the various
sects that deviated from Ahlul Sunnah wal Jama
'ah, always, always, they will quote the Qur
'an.
Right?
But they will quote it out of context.
How does a surah begin?
قُلْ يَا أَيُّهَا الْكَافِرُونَ O Kafiroon, O disbelievers,
calling them by who they are.
Right?
Allah didn't say, you guys are not kuffar,
let's refer to you as human beings.
Right?
Because that's what these people call to.
They say, we should be brothers in humanity.
Right?
Allah didn't refer to them as our brothers
in humanity.
He referred to them as kuffar.
Right?
And then what did Allah say?
I'm not going to worship what you worship,
and you're not going to worship what I
worship, and it's repeated.
Right?
And then in the end Allah says, for
you is your religion, and for me is
mine.
Also let's look at سَبَبَ النُّزُور The reason
why these ayat were revealed.
They came to the Prophet ﷺ, the kuffar
of Quraysh, they came to him to ask
him to compromise.
They had enough of him preaching and giving
da'wah, they tried all sorts of things,
instead Islam was increasing.
Right?
So they came and said, Oh Muhammad, let's
make a deal.
Why don't you worship our gods for a
year, and we will worship your god for
a year.
The Prophet ﷺ said, no.
They said, okay, then how about for one
month?
He said, no.
He said, okay, for a week?
He said, no.
He said, for one day.
And then Allah revealed this surah.
Surah Al-Kafi'ah.
This is number one.
Number two.
This ayah was revealed, in, as the brother
mentioned, as disassociation from shirk.
Al-Bara'ah.
Right?
For a Muslim to understand that he needs
to disassociate himself from shirk, and kuffar, and
the kuffar and their ways.
Not for the sake of religious pluralism, or
the unity of religions, and bringing them close
together.
Right?
What's the proof of that?
Where was this ayah in Surah Al-Kafi
'ah, where was it revealed?
In Mecca.
Then the Prophet ﷺ migrates to Medina.
Spends a couple of years there.
And then he returns to Mecca, conquering it,
and doing what in the end?
Going into the Ka'bah, and destroying all
the idols in it.
If this ayah meant what they're saying, then
he would have been like, okay, let's all
hold hands.
You guys want to worship your idols?
Go ahead.
And we'll worship Allah.
Right?
If that's what this ayah meant.
But what did the Prophet ﷺ do?
He destroyed their idols.
Smashed them.
Proving that Iman is not like kuffar.
Tawheed is not like shirk.
A Muslim is not equal to a Catholic.
Right?
And he continued this.
It didn't end with the conquest of Mecca.
He continued it afterwards.
Right?
Until Islam became predominant over Arabia.
He sent some of the companions to different
parts to destroy the major idol.
Right?
And so the point is that we need
to understand what our deen says about this.
And what the Qur'an says.
The Qur'an is clear and explicit about
the fact that a believer is not equal
to a disbeliever.
But having understood this, this doesn't mean now
that a Muslim treats a kafir unfairly and
unjustly.
Right?
We have to differentiate between the two concepts.
Right?
One is understanding what our aqeedah is regarding
this issue.
And the other is our mu'amalah.
Our dealing with kuffar who are not at
war with us.
Right?
Kuffar who are not hostile towards us.
How do we behave with them?
We have guidelines for that.
That the Qur'an itself has taught us.
And so this is where we'll stop.
Any questions?
The question is what does hasid mean?
فَجَعَلْنَاهَا حَصِيدًا It means it's destroyed.
Allah destroys it.
But in the ayah, it's not mentioned what
destroyed it.
It could be a fire.
It could be a storm.
It could be anything.
Any other questions?
Alright, inshallah we'll continue.
Yeah, go ahead.
You mean even like the names of Allah?
I haven't come across anything.
You can look into it inshallah.
Any other questions?
Alright, we'll stop here then inshallah.
And we'll continue next week.
سبحانك اللهم وبحمدك أشهد أن لا إله إلا
أنت أستغفرك وأتوب إليك وصلِّ اللهم وسلِّم على
نبينا محمد وعلى آله وصحبه أجمعين السلام عليكم
ورحمة الله وبركاته