Mohammad Ali Hazratji – Reflect on the Quran #87 Surah Al Al Mulk P3
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The speakers discuss the use of "has" in Islam, which refers to the creator's ability to create things and address people. They also touch on the negative impact of warners on children and the "will" of Islam, which can lead to regret and rash behavior. The speakers emphasize the importance of "has" in Arabic language and the physical neighborhood of the excretion, or dirt, or filth, for the meaning of "imran" in the world.
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Then Allah
says,
and again, look.
From
means to repeatedly.
Keep looking, keep looking,
just as well as better than the first
time and see if you can find any
defects.
Allah says,
humiliated because it finds nothing.
It's humbled,
dulled,
bedazzled by what they see
because you find
nothing.
And Hasir means tired.
You keep looking, you will find nothing
of any fault or anything
in the creation of Allah Subhanahu Wa Ta'ala.
So Allah Subhanahu Wa Ta'ala is telling us
to look at his creation, and through the
creation,
recognize the perfection of the Creator.
And this is similar to the one who
tries to find faults in the summer, tries
to
find discrepancies in the Quran. Allah
says,
do their not because people have even today,
they're trying to say, let's find something that
we can criticize the people who work against
Islam.
So Allah told us this many years ago,
do they not
consider the Quran carefully?
Had it been from other than Allah, they
would surely have found therein many
inconsistencies
and contradictions.
And indeed Allah says,
Now he specifies
the lowest heaven.
Is the first heaven.
The word dunya means something that's low.
Just remember that.
So this is the lowest heaven which contains
all the stars and planets and galaxies like
this. This is the first heaven. And this,
compared to the second, is like a ring
in the desert, like these temples. And the
second to the third like that.
So just imagine the vastness of the heavens
and then all of those compared to the
kursi of Allah is like a ring thrown
in an open desert.
And the kursi of Allah subhanahu wa ta'ala
compared to his arsh, it's like a little
halaqa, little ring thrown in an open desert.
Imagine and then think of who is the
one,
istawa al al arsh, who is above the
arsh.
Allah, Allah.
So Allah
is saying that we have decorated
zayeen, adorned,
beautified the lowest seven
with masabi,
plural of
which means lamps, lanterns, lights.
What is he referring to? The
stars. And Allah Subhanahu Wa Ta'ala is telling
us a second
function of this that we have made
it. Rajam means to throw something, to cast,
to pelt something like we do in Hajj,
rajam throwing stones. That Allah has made these
things in the heavens whether they are meteors,
rajumal shayateen
to chase away,
to strike the shayateen
like missiles
that are hurled, chase them away.
Now there is a background to this.
Before the revelation of the Quran,
the the Shayateen, which is the jinn,
could travel through the heavens. And what they
used to do, they used to go through
the heavens and they used to
hear what commands were coming down, what was
going to happen. And then they would come
back to their companions among men and jinn
and tell them of future events
to these fortune tellers and these sorcerers,
and then they would corrupt
the belief system of the people
by telling them this is gonna happen that
you believe in me, I am this and
that sort of thing. So when Allah Subhanahu
Wa Ta'ala revealed the Quran,
he
stopped that. No more can you go through
this heaven. So when you see a meteorite,
know that it's been cast
at the shayateen chasing them away, that they
do no longer have access to those, that
information ahead of time
with which they can come back
to the people and corrupt their beliefs. The
prophet
and this we should know because sometimes
people go to astrologers and fortune tellers and
this, you know, all kinds of read my
palm and read my tea leaves and read
my this and read my that. The Prophet
SAW said whoever
comes to a kahim, a fortune teller or
to an arraf, the one who divines, who
says, okay, if I throw this, this will
what this means
and considers what he or she says to
be the truth, has disbelieved
in what was revealed to Hamad Sallallahu alaihi
wa sallam. Go for
it. Okay. It's very, very serious. Don't even
take it as joke, you know, for fun,
and especially if a person believes in what
was said. Okay?
So Qata
who was Tabatabirun
commented on the Quran, says Allah has created
the stars for 3 purposes. 1, as we
mentioned, 2 are mentioned here, to decorate the
heavens. 2, rajum al shayatin, bazarzak. And 3rd,
He said, as guides to the traveler. Because
elsewhere Allah Subhanahu Wa Ta'ala talks about it.
That in the night when the people who
used to travel, they used to use the
stars.
You know, we have the Big Dipper, the
Small Dipper, the North Star tells you direction
of how to travel at night. That's how
they did. They didn't have, you know, satellites
and navigation systems.
And he says,
And for these people who do that, the
the jinns
and who were corrupting people, Allah
said, that we have prepared for them,
especially for them.
Again, exclusively adhaabas sair, punishment sair means
a flaming
fire with lots of flame.
Well, inshallah, go 10 more minutes.
See what we can cover.
So we go to aya number
6.
Allah
says,
and we have also prepared for the for
the kafaroo. Kafaroo,
the word kafara means to cover. The ultimate
kafar the farmer is called a in Arabic
because he covers the seeds under the ground.
But here what is meant in the Islamic
sense is one who covers the truth.
The ultimate truth of tawhid,
you know, of Risalla. Anyone who denies any
of this is only akhirah discovering the truth,
Allah
puts negative connotation to this, that whoever covers
the obvious truth, which is tawhid of Allah
who
denies their Allah said, kafaroo,
be
him. He doesn't say
He doesn't use his his name here. Now
there is a Hikma
who does kufr
to his lord,
to their lord.
What does that tell you?
That makes people feel even more guilty. He's
not saying to Allah.
Means the Lord
who nurtured you, who provided for you, who
took care of you, who did everything for
you and yet you do kufr to him
that makes at least any heart that has
any life would feel even more guilty that
how can I do this to my rub?
Okay?
Punishment of jahannam.
Bis al Masir means
the worst. Masir is a place, a destination
where you're going to
stay.
The jahannam
is the worst of place, the final
end of the journey.
So by describing that, Bikh Sal Naseer,
Allah is stressing the adab of jahannah.
Now in the next ayahs, Allah
is giving us a scene of the future.
Of these these are the ayahs of iindar,
of warning. What will happen to the people
who among the jinn and ins,
men who deny, who do kufra of Allah
of Allah Allah
says about them,
When?
Means when they are thrown in, when they
are cast into it,
Jannah.
These believers are being just imagine the scene,
being thrown into jahannal.
They will hear
the fire.
Even in here, if you have a big
fire, you hear some sounds in the fire.
Right?
You hear that sound. Now the fire of
Jannam is different. Allah says,
they will hear it's
shahiqan.
Shahiqan is is it's a very scary, hideous
sound
like somebody taking a deep breath.
That's the fire of Jahanam breathing.
Hellfire makes a sound
as the people are dragged into it. There
will be a sound coming out. Just like
if you have a fire and you throw
gasoline into it, you hear that sound.
This is the sound of Jannah.
Wahiat tafoor.
And it will tafoor means something
that boils over, that comes out of it.
You know, the exact same thing that we
noticed it when when we throw gasoline into
the fire, you suddenly see it burst out.
That's every time
the people will be like the fuel of
the fire, every time they're thrown in, it
will burst.
Nearly
means bursting apart.
Wild, wild in extreme rage
and anger?
The fire itself would be so angry that
how dare did these people disobey my rub?
Remember in the surah we had covered recently
that when the jahannam is brought on the
day of judgment,
70,000 reigns and 70,000 angels are holding it
because he wants to take it even before
the judgment. It doesn't want to wait.
How did they rebel against my rub?
So Allah
says,
Every time it it is ready to burst
apart from extreme rage,
Every single time,
a group, a bunch.
Is like an army, a big group of
the disbelievers are thrown into. And who's throwing
them in?
The angels who guard the *, the hellfire.
Every time they are thrown in there,
ask.
They will be asked by who?
The guards of the angels will ask to
them ask them,
Did not a nadeer come to you?
Just imagine this question.
Did not a warner come to you from
Allah?
This is not because they are feeling sorry
for them.
This is just to rub it in. Like
I said, sometimes you you tell your child,
don't do this. They did it and now
they've learned the wrong way. And then already
they're feeling bad and the parent says, didn't
I tell you that? If you rub it
in so the angels will say,
didn't
believer didn't a warner come to you?
So this is a way of scolding, of
reproach,
to remind them that a warner had come
to them
and yet they rejected
and this will make them feel even worse
that they did not listen
and they rejected the warner because Allah
sent a warner to every nation. Allah says,
He's telling the prophet sallallahu alaihi wasallam, verily
we have sent you Rasulullah
with the truth and the bearer of Bashir
and Nadir, good tidings and a warner
and there never was a nation
except that a warner passed among them.
And Allah
says,
says, and we never punish any people until
we have sent them a message.
This is Allah's justice.
Now who are these Khazanatuh?
These
keepers, as we know how many angels if
you remember from previous
guarding *? 70,000.
95.
19.
We covered that
in Surah Mudathir.
And who is the head in charge of
this? What is his name, the angel?
Malik.
Malik, Allah
says about the scene of Jahannam that when
people have had it in Jahannam, they will
say what?
That the people suffering in Jahannam will they
will cry, say, o Malik, he is the
keeper, the boss,
tell your lord
to do away with us. Finish us.
He'll wish for death.
And what was Malik said?
And he said,
Surely,
you are here to stay.
You are here to abide forever.
There is no death will not end this
punishment.
So when they ask this question, did a
nadeer come to you?
At that time as they're being thrown, Allah
gives us the conversation of what they will
say.
They will say, yes.
All of them. This is plural. All of
them. Nobody will deny that
day. Indeed,
a foreigner came to us.
And what was our response?
So they will say,
the warner came to us,
but we
we denied him. We belied him. We did
not believe in him. And instead we said,
Allah has not sent anything.
These are not the words of Allah. These
are the words of a poet, of a
magician, of a shire
and that what did they say?
It is you who are
you are astray, greatly astray
telling the messengers and the believers this. This
is what they say.
So this, they will now
Allah said,
this is what they will say.
Now listen to this. And they will say,
Oh, this is regret.
Oh,
if only
we had heard
him. We had listened to him. Him.
Or used our reasoning, our.
We would not be among the companions, the
residents
of the inhabitants of the blazing fire.
And who are the companions? The worst of
companion, the people of Jan.
So this is what the regret will be,
but it is too late
at that time because Tawba is not accepted
at that time.
Then Allah
says in the next ayah,
from Arafa? No. And to acknowledge that they
will acknowledge
and they will confess and they will own
up to their sins.
The word means sin.
The interesting thing in the Arabic language is
comes
from the root,
means the tail,
the tail of an animal. Tail.
So what is the implication?
Wherever you go,
the tail follows you.
So if you've committed a sin, it stays
attached to you like a tail.
The only way to lose it so don't
think, oh, I sinned over there. Now I've
gone somewhere else. No. That follows you just
like a tail. The only way to cut
the tail is
sincere.
And there's another implication,
spiritual.
What does the physically, what does the tail
represent?
It is the neighborhood of
the excretion,
or dirt, or filth.
So sins are like
spiritual filth.
So Allah
telling us
that admitting
and repenting at that time is useless.
The Prophet
teaches us
that Allah will accept the tawba of his
servants
until the death rattle, which is till his
rooh is in his throat,
the last sounds of the throat that it
makes. Up until that
even till then, Allah has given us a
chance to do,
not after
that. Okay.
No Tawba after that.
And Allah, Allah subhanahu wa ta'ala says, and
Allah
does not accept repentance. Repentance is not accepted
from those who continue to do evil until
death approaches any one of them and then
they say,
now I repent.
Nor is the repentance of those who die
in a state of unbelief
of any avail to them. It doesn't help
them in any way. For them, we have
prepared a painful punishment.
Fasukh
aliyah'sharbicide.
Fasukh means something you will try and get
Allah saying, remove them away. Remove them away.
The companions of the flaming omen. Damn. They
are damned.
Then after these
6 ayaas of Nadir, there is 1 aya
to give us Bashar. Allah
Indeed,
those
who have who have fear of Allah
unseen
because Allah is in the grave. We don't
see him.
So those who fear Allah, who have awe
of Allah, who are afraid of disobeying him
without seeing him
because they are certain
of his
being,
iman bil ghayr,
for them is Allah's.
The structure is again,
only for them is Allah's and
we'll come to that.
Now there's another
meaning of this is
means
who fear Allah when they are themselves
alone.
Because they are in the way for others.
So it also includes
anyone who
is alone when nobody sees them.
That they make the right choices at that
time.
Okay.
For example, it's not totally
alone, but the example of Yusuf alaihi salam
with
the Imrat Aziz, with the woman, the beautiful
woman locked, but nobody was there. He was
called to commit a sin.
He feared Allah.
But sometimes we are alone in our room,
everything nobody's home. You have access to all
kinds of bad things.
But I am afraid of Allah, it prevents
me. I make the right choices.
So Allah Subhanahu Wa Ta'ala says,
only for them is the Maggfira.
Gafira,
as we said before,
means a helmet, something that protects. Allah protects
you. Allah forgives you exclusively for these people.
There is forgiveness of Allah which is complete,
and the mistakes are covered so that no
one else know knows.
And Allah Subhanahu Wa Ta'ala, ajr
reward
kabeer. Interesting use kabeer Allah has used here
because most places come,
great reward, but
But he used the word kabir. Remember what
the people used to say who rejected?
You are the ones, Allah subhanahu wa ta'ala
used the same word. No.
There is no dalaal and kabir, no great
There is great reward for them.
Ajr and kabir.
So now some scholars have said, why is
it that the Maghfirah is mentioned first and
the ajr, the reward, is mentioned after? And
they say first because the biggest concern for
people would be what? Am I going in
the hellfire?
So with the mafira comes freedom from the
hellfire, and then your reward comes.
So
even in our deen, the removal of that
fear and removal of harm takes precedence
because also by magfirah, there is cleansing. Allah's
magfirah means you're cleansed of your sins.
So first you clean and then you beautify.
Right?
You wash yourself, then you put your makeup
and clean clothes on. Right? So that's how
Allah Subhanahu Wa Ta'ala
has mentioned it. I think
I had planned to finish till 18, but
we have finished till 12, and I think
that's all we'll do because it's an hour
and 7.
So I hope this has been
mutually beneficial
and that we kept your attention because these
are great ayaats and lot to reflect on.
And,
in a couple of weeks, we will continue
the rest of Surah Mulk, see if we
can finish it in the next one.
But please reflect on this, go over these.
This,
recording will be available tomorrow,
to review it because we need to learn
things.
We need to learn these things well. Internalize
them. It's not just, okay, I heard it
and that's it and my life goes on.
What impact did this learning the first 12
ayahs of Surah Mulk have on me? That's
the question.
So may Allah Subhanahu Wa Ta'ala make us
of those
who benefit, whose hearts are open to His
words,
whose lives change for the better,
who
seek only the pleasure of Allah through
obedience
of His word and through the itiba, the
following of Rasulullah Sallallahu
Alaihi Wasallam,
the walking embodiment of the Quran.