Mohammad Ali Hazratji – Reflect On The QurAn – Surah Al Kahaf – Ayah 36 To 44
AI: Summary ©
The speakers discuss the importance of not blending oneself into others and not insulting someone. They also touch on the destruction of everything and the importance of protecting property and rewarding others. The speakers emphasize the importance of showing contentment to Allah and showing gratitude to him in order to cleanse one's life from any negative emotions. The story of the man with all the bad characteristics and the "by the end of the story" of the heart is also discussed.
AI: Summary ©
Now, after all of this, hearing all of
this, now the friend can't take it anymore.
He cannot take it anymore.
Not when he was insulted, but when he
said that I don't think there is a
day of judgment.
Now he can't take any more.
So he says, Now,
now he talks to him, the same, his
friend who he was insulted first and he
didn't respond for his personal insult.
Now he has insulted Allah swt.
He cannot keep quiet.
There's no politically correct things.
Now he speaks up in his the conversation
with him and he starts in the correct
order with what was the most significant.
He doesn't say, how dare you insult me?
That will come in the very end.
He says, You deny the one who created
you from dust, then from a drop of
dirty fluid.
Now, how are we from dust?
Because Rasulullah s.a.w. said, Adam means
the genus is from dust.
Adam s.a.w. father, so a distant
origin is from dust and approximate origin is
from the drop that Allah s.w.t
is talking about.
So he tells him that you deny, look
at yourself.
How can you have this arrogance when your
origin is dust and a drop of dirty
fluid?
And Allah has proportioned you into a beautiful,
into a man.
How do you deny all of these blessings?
And then he gives what he should have
done by putting it on himself.
He says, But, now remember that man
said, Now what does he do?
He wants to put Allah first.
So there is a subtle thing.
It doesn't come as, He doesn't even want
to say Ana in it.
He doesn't want to bring anything like I.
Means the stress on, but for me, Allah
is my Rabb.
And I don't take any partners with my
Rabb.
None.
I don't commit any shirk with Allah.
Somebody might say, well, did the other man
commit shirk?
Shirk of taking what Allah had given it,
assigning it to himself.
That's another form of shirk.
Shirk is not just worshipping somebody.
In a way, he was worshipping it, but
so this man points it out to him.
So he starts with that.
Now, like a good brother, he doesn't just
criticize his brother.
He gives him Naseer.
This is what a true Muslim should be.
Oh, you're this, you're this, you're this.
He says, Said what you should have done
only if you had that when you entered
your garden, You should have said, So he's
even giving him Naseer.
This is what you should have done.
This is my advice to you.
This is how you should act.
What should you say?
And that's for all of us.
Whenever anything good happens.
Okay.
This is by the Mashia of Allah.
And there is no power.
All power to draw benefit, to remove harm
is with Allah.
We have no power to do anything.
So this is what he said, you should
have said.
Now, Rasulullah ﷺ taught us the importance of
this statement.
He said, should I not inform you about
a treasure from the treasure chest, treasures of
Jannah?
Said, Ya Rasulullah, tell us.
He says, In another narration, he says, should
I tell you about the treasure that is
Taht Al-Arsh, which is under Allah's Arsh.
Now, we have a problem sometimes in our
culture of India, Pakistan, the word is only
said when something bad happens.
That's not what it is.
Because we know in Adhan, when they say,
what should you say?
Yes, go on.
What is it?
Reminding you that even you cannot respond to
go to that Salah, except by the power
of Allah.
It's not that, oh, I'm hearing Adhan, I'm
here, I'm going to join the Salah.
No, not without his.
So even in that.
So we should always remember that and always
assign everything that good happens.
A child is born, a son is born.
Masha'Allah, la hawla wa la quwwata illa
billah.
And this is one way we are also
taught to protect.
There's a narration that someone who anything good
comes to him and he says, Masha'Allah,
la quwwata illa billah.
That blessing will never be taken away until
the end.
The ajl is written for it where it
has to end.
It will never be otherwise taken away.
Okay, so these are things that we should
always and when you see somebody having something
good, what should you say?
Because there is the issue of nathar, you
know, sometimes it's not like you have hasad,
but sometimes you know, you should always say
Masha'Allah.
You see somebody with something good happened to
them, whatever it is, simple things like somebody
bought a new house, somebody got a new
car, somebody has a new baby, whatever we
should always say, Masha'Allah, barakAllah.
May Allah bless you in it.
BarakAllahu laka.
In another narration, Ibrahim alayhis salam during the
mi'raj told Rasulullah sallallahu alayhi wa sallam,
tell your ummah to plant in the jannah.
He said, what is the plantation of jannah?
He said, la hawla wa la quwwata illa
billah.
So we should do that.
Now what does this la hawla wa la
quwwata illa billah?
Some of the scholars have said that saying
it is just that cover of it.
It's like the treasure chest.
The reality is inside you, you absolve yourself
from any power or any ability.
Inside the qalb feels that I have no
ability to do anything.
The heart should feel that.
Then these words become meaning.
Means I say I have no, I have
no skills.
I have no knowledge.
I have no amal.
I have no wisdom.
I have no wealth.
I have nothing.
I am an absolute faqir.
Whatever I have is Allah's.
And to truly believe that, that is the
reality of this.
And then we say it with our tongues.
But to feel that, to absolve yourself of
all power internally.
And sometimes this knowledge and thing becomes a
big test because, you know, people praise you.
You do things and you say I know
more and I'm doing.
And amal, you know, I'm getting up for
tahajjud every day.
I'm three hours.
I'm fasting every other day for last five
years.
So those amal sometimes we attribute to ourselves.
I am doing this.
No, Allah is allowing me, is inspiring me,
is giving me the privilege of doing that.
That's the attitude we should and we should
truly believe that.
And then he says, so now he said
all of this, that you should have assigned
this to Allah.
You shouldn't have done shirk.
Now, finally, he comes to his personal insight.
Finally, see, in that he says, in tarani,
and if you see, ana aqalla minka maala
wa walada.
And if you see me to be less
than you in wealth, wa walada.
Okay.
In your children, the sons, you know, the
human resources that, that, so this tells us
that, that what was meant there was the
human resources.
He says, you say, you, and then he
doesn't say that you have more.
He says, you see me means you think
by your estimate, you have more, but you
may be wrong because you think you have
more because maybe Allah has given me the
deen, which is much more valuable than all
of this.
So you see me as less wealth in
the external things of maal and walad.
Then again, not that he wants bad for
him, but advising him that, you know, to
protect what Allah has given you.
That I have, perhaps I have hope when
the word asa is used, it's for positive
hope.
That my Lord, that my Lord will give
me something better than your gardens.
Better than your gardens.
What is better than your gardens?
Gardens that last forever.
And to remind him, because he said that,
but this is never going to end.
He says, and it is possible that
Allah may send some destructive force, a storm,
that will make this garden of yours into
leveled earth with nothing left on it.
Completely barren waste.
Now he's not wishing this, but he's telling
him that this is not eternal.
This is what can happen.
Okay.
In other words, this is not eternal.
Or it can be that Allah can, this,
all the rivers that are flowing, Allah can
make them sink so deep into the depth
of the earth.
That no matter how much you want it,
how much you try, you will never be
able to get water out of this land.
In other words, it's all going to become
dry and waste.
So he says that, you know, don't be
fooled by the fact that everything is going
good.
It can disappear.
You should be in a state of gratitude.
And again, this is for us, not just
for him.
Now, remember how many ayaats Allah described that
garden in detail, right?
That we gave him two gardens.
There was dates in it, and there was
outside was this, and there was a river
in it, and there were other crops in
it.
And this is how all of those details,
now Allah says in two words, And his
gardens, his wealth, his produce was enveloped.
That's all he says.
The destruction in two words.
No details necessary.
Allah sent something, nothing was left.
Now, this man, we're not saying it happened
at the same moment, but it happened at
some point, shortly thereafter maybe.
Now he comes there and he sees all
of that he was so proud of.
There's nothing left.
So what does he do?
He does this.
He's doing this, you know, when do you
wring your hands?
In regret, in nadam, and helplessness.
And he's thinking, And all that I invested
in here, what I spent in this to
do all of this.
All those trellises, all of the everything collapsed
on itself.
Nothing left.
If it was real estate collapsed on the
foundations, nothing left.
And how quickly does it happen?
Look around and think of what's going on.
Now at this point, what does he say?
I wish I had not committed the shirk
with Allah.
The regret comes after the destruction has come,
too late.
Even Fir'aun said, I believe when he
was drowning, but it's too late.
All of the manpower that he was so
proud of, Allah says, it could not help
him in any way, protect his property or
anything, other than Allah.
And he could not even help himself.
Other than the nadam of wringing his hands
and saying, oh man, I shouldn't have done
this.
What does this teach us?
In a situation like this and in every
situation, means Allah's protection and help.
It's only with Allah.
Al-wilayatu lillah, is with Allah only.
Protection is with Allah.
Al-haqq, the truth, means in truth and
Allah is al-haqq.
He is the best of thawab.
This is an interesting way of putting it.
Allah is the best of your reward.
And what a beautiful outcome, if you have
pleased Allah.
If you have taken Allah as your reward,
you know, Jannah is a reward, but the
real people look not just for Jannah, but
beyond Jannah, which is Allah as the reward.
Because the ultimate reward, Allah says, is that
I am pleased with you and I will
never be displeased.
Because when we behold Allah, you will forget
about all the physical pleasures of Jannah.
It will just fade, because that's the ultimate.
So Allah is saying, huwa khair, He.
This is interesting.
Some have said that Allah addresses sometimes Himself
in the third person absent, He.
But Allah is never absent.
Okay, that's an interesting way.
He is the khairun thawab, the best of
rewards.
And with Him is the best of rewards.
He is, because if you have Allah, you
have everything.
And all the best rewards are from Him.
And this is the ultimate end, the ultimate
outcome of what we are all striving for
is Allah.
The best of all ends is to have
Allah pleased with us.
Now, let me just see if there are
some points I want to make on this.
Again, so He reminds him of tawheed.
He reminds him of the transient nature of
this dunya, that everything can change and turn
upside down in a second.
There are many examples of this.
You know, last February, people were living in
mansions and multi buildings.
Just take the example of Ukraine.
Now what is left?
Look at the people when the stock market
was soaring.
Look where it went.
People jumping off a building.
Ends like this.
So anything can change.
This dunya is very transient.
This we have to know.
But what is eternal is with Allah.
And that's what we should invest in.
So again, about this wilayah is with Allah
subhanahu wa ta'ala.
Whoever puts his trust in Allah and wants
to be the wali with Allah, awliya Allah,
Allah will protect him.
Whoever leaves themselves to their own abilities, Allah
will lead them to their own abilities.
And you know what happens then?
He could not help himself.
So a person who is satisfied in himself
and with his possessions, the end is not
going to be good.
So one ishara from this is one of
our scholars, Ibn Ata'illah has said, to
us from this, here we have a story
of a man with all the bad characteristics
that are considered very blameworthy as opposed to
the first story where the people were of
iman, of taqwa, of tawakkul and all of
those, sacrificing.
Here this man was more about himself and
forgetting about Allah and arrogance and all of
that.
So that's his story.
But he says, don't enter your own gardens
of possessions and knowledge and amal with the
attitude of ajib.
What does that mean?
We can also have our own gardens, not
the physical gardens.
That I have a garden of knowledge, ilm
I have.
Allah knows I have ilm.
I am learning.
I have, I know more than, I know
more than you.
That, you know.
Or amal, that I am doing all of
these good things.
So I am special.
That ajib said, don't have that attitude because
of your knowledge and your practice.
Refer all success and all of your possessions
to Allah as the one with all power
and control.
And see the minna, the gift, the blessings
of Allah in every success in your life.
Anything good that happens, it's from Allah.
Always, first thing, Allah.
In the heart and then by sajdah of
shukr.
In the heart, then by giving charity to
show gratitude to Allah.
So every blessing, every success, every good in
you.
If somebody praises you for something, immediately remind
yourself internally.
You can say it externally to remind the
other, but internally.
That if you are making progress in a
deen, that should be attributed to Allah.
It's not like that.
Oh, I'm learning and I'm working and I'm
doing this.
Nothing.
It's all from Allah.
And we should show contentment to Allah.
SubhanAllah, whenever something good happens, we say hasbunAllah.
When challenged, hasbunAllah means Allah is sufficient for
me.
When we have something good, we say Allah
is sufficient for me.
But then we all want more from Allah.
So then we say, say yu'tina allahu min
fadlihi wa rasuluh.
This is the ayah of the Quran.
And soon Allah will give me more from
his fadl and from rasulullah's fadl.
Inna ilayhi raagiboon.
And indeed, I turn to Allah in hope.
That even then, it's not what Allah gives
me, but I turn to Allah in hope.
So that is the end of this second
story, which is the story of the man
with the two gardens, and the diseases of
the heart, and the external expression of those
diseases, and the delusion, the deception of the
zina tul hayat ad-dunya when we are
given.
Never think that this is because Allah is
pleased with me.
This is a test only from Allah subhana
wa ta'ala.
If I'm moving in matters of deen, which
is good, it is also from fadl of
Allah subhana wa ta'ala, tulfiq from him.
Always attribute internally, especially in our hearts.
Don't let that, because if it starts developing
in the heart, then it will start to
show externally.
So we ask Allah subhana wa ta'ala
to give us, remind us if we are
forgetful, that everything comes from him, la hawla
wa la quwwata illa billah, and that we
are just helpless.
We are fuqra, we have, we absolve ourselves
of any good, that ya Allah, I am
this, and I am this, or I have
this, or I'm intelligent, or I'm muttaqi, or
I am always in dhikr of you.
None of that.
Everything that is good is from Allah subhana
wa ta'ala.
Everything that's not so good is because of
the weakness of my nafs, which I have
not fixed yet, and only Allah will help
me fix that.
So may Allah subhana wa ta'ala help
us to internalize these important life lessons, because
this is very, very important, and to cleanse
us from all of these amradul qulub, these
diseases of the heart, of ujba and kibra
and hasad, and all of those things, and
ghurur, delusion.
Ameen.
Ameen.