Mohammad Badawy – Tafseer of Surah Mulk
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AI: Transcript ©
Begin in the name of Allah,
the exalted sublime, the king of kings, and
the creator of all things, and we pray
to him that he sends his choicest
blessings
and mercy upon Muhammad, salallahu alaihi wa
sallam, and his wives and his family members
and his companions and all those who follow
their footsteps until the day of judgment, asking
him to include us amongst them out of
his mercy and his compassion, Allahumma amin.
So we're doing what are we doing today?
What are we discussing?
That that makes it easier. Right? Next slide.
Next.
So before we begin with the actual,
if we can do the next slide, please.
Before we begin with the actual,
ifsir of the Surah, I wanted to bring
our attention to this hadith here that the
prophet
taught us, and it's narrated by Abu Huraira
where he says the prophet Muhammad alaihi wa
sallam said,
There are no people. There's never a group
of people that gather together
in the house out of the houses of
Allah, the Masjid. Any Masjid. Anybody in any
Masjid. Any group in any Masjid.
And their purpose in gathering is to read
the book of Allah
or,
you know, recite it
or
to study it amongst themselves,
except that tranquility will descend upon them. Do
you guys feel it? Do you feel tranquil
right now? Anyone stressed out?
Now now the person who's not feeling is
like, okay. What what do I do now?
You'll feel it by the end. Right? The
the the effects of the verses, the Quran
will do that if you don't feel it
already. I feel it, alhamdulillah, coming to the
masjid,
reading praying together, reading our namaz together, starting
a look into the book of Allah together,
I feel it already, alhamdulillah. May
Allah accept it from all of us and
make it a recurring blessing between us where
we are reciting the book of Allah together,
praying with it and understanding. Allama ameen.
But anyway, he's saying, salallahu alaihi wa sallam,
that this never happens except something else must
happen. It's a cause and effect.
The cause is the people, any people, coming
to any Masjid, reading the book of Allah,
and trying to understand it. What is the
effect? What will happen? He said, salallahu alayhi
salam. The angels descend upon them. There's angels
here right now, sitting amongst us.
And
mercy will encompass them. Allah, subhanahu wa ta'ala,
encompasses
them in His mercy. So we pray that
this is happening right now and our sins
are being forgiven.
And finally, the angels surround them. Oh, sorry.
1st, he said the tranquility descends upon them,
the mercy
encompasses them, and the angels descend upon them.
These three things. So we pray that this
is what's occurring to us now.
We pray to Allah subhanahu wa ta'ala that
he allows this gathering to be such a
gathering. And then finally, the ultimate caveat, the
ultimate prize is that Allah subhanahu wa ta'ala
mentions them
with
the gathering
in his presence, the angels. Can you imagine
Allah subhanahu wa ta'ala saying your name, saying
my name, to those
angels that are of the highest gathering and
saying so and so, Hammed,
is in the masjid mentioning or reading Quran.
Out of the billions of people that are
alive now, the billions upon billions that have
existed, Allah subhanahu wa ta'ala is choosing to
say these names, and everyone else is doing
the same. That's
that's special.
Right? To to think of my name being
mentioned by Allah Subhanahu Wa Ta'ala.
That is something that is a huge blessing,
that is undeserved, unearned, and I am immensely
grateful for that. So,
you know,
if this is the only thing we get
and my whole talk was mumbo jumbo, and
I'm not able to, you know, I, I'm
unable to reach any point to you,
then take pride in the fact that at
least we're getting this. But I hope that's
not the case. Right? I hope that I'm
willing to present something that will be of
benefit, insha Allah, and that will be of
interest. We can go to the next slide,
insha
So firstly, what is tafsir? Just very quickly,
this was actually prepared from something else, so
I'm gonna be honest, so it's still here,
so we're gonna go over it. But, tafsir,
in Arabic, in the Arabic language, means to
understand,
to explain. Fasara,
if something is
something, you're explaining it. You're making it understandable.
That's the word in Arabic as as it
was linguistically, meaning before Islam and just in
the language. If you look at it Islamically,
meaning the technical is definition that Islam gave
it, it is the specific
explanation
of the Quran, the verses of the Quran.
What do they mean? Where were they revealed?
What are the rulings behind them? Etcetera etcetera.
Everything that's connected with understanding these verses and
their purpose. But if you look in the
Quran, for example, you've seen Suraj Yusuf, they
say tafsirullahalam,
the tafsir of dreams.
So here, this is not this is the
linguistic definition, which means explanation. Right? It's not
the technical definition, which is unique to the
Quran.
And tafsir is the source of all knowledge.
Everything that we do goes back to the
Quran, even the sunnah. The prophet anything
that he taught, anything that he preached, anything
that he explained regarding acts of worship, it's
only connected to the original original revelation, which
is from
Allah There's a couple of different methodologies, and
this is like a huge science in and
of itself. Just very quickly, I mentioned 2
of them here. One of them is the
first dutafsir of the Quran using the Quran.
Look at other verses of the Quran to
explain verses that need explanation, and the prophet
was the first one to do this. Right?
There's an instance where Allah says,
The people who have believed in Allah and
no has touched their faith.
Means oppression. No no oppression touches their faith.
They are the people who have security, and
they are those who are guided. So the
sahaba, they came to the prophet and they're
freaking out. They said, which one of us
has committed zero oppression?
Someone did some oppression at some point in
their life, if at the very least against
themselves. Right? Sinning is a person yourself.
Right?
So we're we're done for. We can't handle
this. This is saying the only people who
are secure are the people who are perfect,
and none of us is perfect. So the
prophet told him this is not what it
means. If you look in another verse of
the Quran where Luqman, alayhis salam, is talking
to his son, he tells him,
in the shirk.
Shirk, associating partners with Allah
is of the greatest dul. This is the
dul that is referenced in all that. So
he explained the Quran using the Quran, explained
the Quran via the sunnah or the Arabic
language after that, and then finally by personal
opinion. Personal preference. And this has prerequisites as
well. You get the idea.
Another methodology here is sacred texts, which kind
of puts the Quran and sunnah in 1,
then by reason or logic and opinion, then
finally,
indirect tafsir, which is like commentary, reflection, which
is not really explanation of the meaning, but
more of its, you know, seeing it in
action. So this is this is just an
intro to tafsir. We can if you have
any questions, you know,
feel free to shoot them at any time,
or you can wait for the end as
you please. We'll move on to the tafsir
of Sur Samok, actually. Any questions regarding tafsir
or anything like that that we went over?
Kinda gleamed over it just because, like I
said, if I'm being honest, it was part
of another presentation that kind of didn't get
edited out. So so anyway, moving on to
Surat Al Mulk itself. So it's the 67th
Surah, close to the end, in the 29th
juz out of 30,
and al Mulk translates into sovereignty, kingdom, or
dominion.
Right? They're kind of all similar meanings, and
it's also called Surat Tabarak.
So there's 2 Suras that begin with Tabarak.
One of them is Surat Al Mulk. What's
the other Sura?
Furkan. Furkan. Surat Al Furkan. Excellent.
So for the answer and for the water.
So Surat Al Furkan begins with Tabarak as
well. But this Sura was given the name
Surat Tabarak. So if someone says Surat Tabarak,
they're not referencing Al Furqan even though it
begins with the same word. They are referencing
Surat Al Mulk, and it is a Meccan
revelation that is significant because
revelations in Mecca differ than revelations in Madinah.
There's a lot more, for example, rules revealed
in Medina and a lot more stories revealed
in Mecca, and that has to do with
the phase
in which revelation was going through and the
trials and different nature of the conflict and
the situations that the Muslims and the prophet
got into in each city.
Moving on now to the next slide, the
themes of the surah, number slide number 4.
The themes of the surah are 4, mainly.
1 is the it's a brief introduction into
the Islamic creed in general. So we'll talk
about belief in Allah, it'll talk about the
prophet the
hereafter in general, you know, believing in these
things in general. Next, it speaks about the
greatness of Allah and the signs in His
creation, and this is a huge chunk of
the surah. It's actually maybe 50% or more.
So we'll be repeating a lot of things.
Number 3, it's a wake up call from
heedlessness. Allah subhanahu wa'ala is specifically addressing people
who are heedless, who are just walking blindly,
or people who are not paying attention to
the signs around them, people who are not
paying attention to their own state, not using
the mind that Allah gave them. This is
this surah is like an alarm bell. Allah
wake
up. You have all this around you. You
have all this that he has given you.
Why are you just bumping around in the
dark still? You have this revelation.
You have the Quran telling you what's wrong
and what's right. You have your own mind
showing you what works and what doesn't. Why
are you still heedless? Right? This is Allah
subhanahu wa'ala's addressing specifically the kufar of Mecca,
but in general, anyone else who falls under
this description.
And lastly, resurrection and the hereafter. And if
you look at it, all 4 of these
kind of go into each other. Right?
You know, greatness of Allah is a call
to wake up from heedlessness, and part of
the greatness of Allah is the resurrection and
the hereafter that he will resurrect. These are
all things that you'll find in his names
and descriptions. So, like, all kind of the
themes are all,
intertwined, inshaAllah.
Next slide, the virtues of the Surah.
So this Surah has a lot of virtues.
The prophet sallallahu alaihi wa sallam, there's quite
a number of hadith on it. Some of
them are not, you know, the top level
of authenticity,
but as it comes to,
these types of a hadith, the scholars' methodology
regarding them is that even if they're not
100% authentic, we implement them anyway. Why? Because
if a surah tells you the virtue of
Surah Al Mulk, hadith tells you the virtue
of Surah Al Mulk, and that hadith is
not authentic.
Is reciting Surah Al Mulk still a virtue?
Yeah.
So it doesn't hurt to recite it. And
if it earns us this virtue by reciting
every night, that's great. If it does not,
reciting Surat Al Mulk in and of itself
is a good deed. It's from Islam. It's
from the sunnah. It's not a bidah, of
course. And, you know, if we didn't get
that specific virtue, we still got the hasanat
of reading, which are immense, right? These are
not
a small amount of hasanat.
So there's a number of hadith, I kind
of
skipped out on most of them, just for
the sake of brevity, and they're all kind
of the same
points.
Sorry. Just a second here.
So there's a number of a hadith about
the virtues of Surat al Murk. One of
them is gathered here where the prophet was
reported to have said
There is a surah within the Quran. It
is 30 verses long, and it is it
in it will intercede on behalf of the
one who recites it regularly
until he is forgiven. And that surah is
blessed
be he in whose hands is all the
dominion, Surat Al Mulk.
And
so
it's an inter it's an intercessor. It will
intercede for the Muslim on the day of
judgment.
In what form, what will that look like?
We don't know. But it will come to
intercede on behalf of the person who recites
it. So they will come to Allah's it
will come to Allah subhanahu wa ta'ala as
they stand before him, and it will say,
forgive this person. Accept their actions. And then
another hadith tells us that and this is
the narration of a masood
called it is the one that it is
the thing that prevents the punishment of the
grave. So it prevents specifically punishment of the
grave. There's many other hadiths to that effect
that say what the prophet directly said, this
is Al Mana'a. Al Mana'a means the shield,
the protection. From what specifically? From punishment of
the grave. In one hadith in one hadith,
ibn Abbas is giving advice to a man,
and he tells him,
go memorize this surah. Teach it to your
children at home. Teach it to your wife.
Teach it to your neighbors. Teach it to
every Muslim you can reach, and make sure
that you're reciting every single night because it
is Al Mana'a, the protector, and Al Munajiyah,
the savior, the salvation. It's a very special
surah.
And I heard the prophet say, I wish
every single person had this surah in their
heart. So this is a hadith from
who we're saying. I heard the prophet say
that he wishes
every single
Muslim or every single person rather would have
the surah in their heart, meaning they memorize
it and they understand it. It's a special
surah. It has a very special status.
Another hadith that we are told that
a man came to the prophet, and he
told him, I set up my tent somewhere
in the middle of nowhere,
and it turned out that it was over
a grave that I didn't see. You know,
they didn't have any tombstones or, like, crypts
or whatever, so it's like a patch of
ground. Turns out this is a grave. And
he said part of it it was exposed,
and I heard Surat Al Mulk being recited
inside of it. There was a man inside
reciting until the end of it. And
and so so he comes and tells the
prophet the story, and the prophet told him
it is the salvation. It is saving him
from the punishment of a grave. When the
punishment comes to him at from his feet,
it comes and it says there's no entrance
from here.
You can't come to him from here. He
earned punishment. He committed sins. You can't hurt
him from here, not his feet. Then the
then the punishment comes to his arms. Right?
The angels come for to to to punish
him from there because he he committed sins
in his life. The the surah comes in
a form, and it stops
the punishment from this angle and says no.
And then so same thing from his head
and from all around. So it is like
a surrounding
prevention, you know, a
a a preventative security from the punishment of
the grave that the person would have otherwise
been rightfully due for their sins. So may
Allah subhanahu wa ta'ala forgive us of our
shortcomings and our sins, and protect us from
punishment of the grave and punishment in the
hereafter, allah, mamim. And there's many other hadith
to that effect. Like I said, I kept
it short for the sake of brevity, but
you can look them up inshallah and, see
the virtues. They're all similar. Moving on to
the next slide now. We're actually beginning with
the Surah. So it begins with Bismillah Haman
Rahim, like every Surah besides Surat Atawba. And
Allah Subhanahu Wa Ta'ala says,
Insha'Allah, we won't be
moving up. Insha Allah, we won't be able
to, do this next week, but insha Allah,
we'll continue the surah the week after, on
12th, and we'll try to finish the whole
surah if possible. And so that gives us
about 3 weeks, which is better than 2.
So I want everyone here to try to
memorize it.
And try your best. If you can't memorize
it in its entirety as much as you
can. If you can't memorize anything,
try to make sure that you recite it
from 1 to 30 with perfect recitation from
the musaf.
And don't worry, there will be no test,
so if you don't do it, don't, like
I don't wanna come next week and there's
no one here because you didn't memorize it,
but or the week after, but do it
for you. Right? Try to memorize it. At
the very least, memorize a good chunk of
it. If not, then know how to recite
it from 1 to 30 perfectly without needing
help so that you can recite it, you
know, every single night inshaAllah.
And it begins, tabaakal ladhi biilihilmulkuwalaqulashayinqadir.
Blessed
is the one in whose hands rests all
authority and he is the most capable over
everything. So the English translation, you always take
it with a pinch of salt because it's
made to be read, has to be readable.
Can't have, like, you know, so many explanations
in between. You've seen some of those that
try that. It's not very easy on the
eyes, but at the same time, it doesn't
gather the full meaning until we do this.
And even then, this is a simplified tafsir.
So
the full tafsir of a surah, you get
when you are studying it consistently. So if
there's any surah in particular that you like
or that resonates with you amongst the whole
Quran,
constantly study tafsir. You finish it from this
speaker, move on to the next one. You
finish from that one, start reading on it
because that is the only time when which
you will gain much virtue from a surah.
Simplified tafsir like this, as a disclaimer, they
will gain virtue, they will gain you'll gain
understanding, you'll benefit, but it's not the full
picture. So Tabarak why am I saying that?
Because Tabarak doesn't mean really mean blessed. Right?
That's not a very good,
translation. But tabarak, as the scholars have said,
they said it is similar to ta'avama,
or ta'ala. We say Allah
What does ta'ala mean?
The most high. Right? He is exalted, he
is higher than everything, higher than every authority,
higher than every shortcoming, and so on and
so forth. So tabarak is a similar meaning.
And some scholars said it comes from the
word baraka. So tabarak
is a verb that means
he is the source of all barakah,
all good,
all increase. That is what barakah is, an
increase that is above normal. So he is
the source of it. He is the source
of all good and he is the one
who bestows it upon others.
Biadihil mulk, in his hand is all mulk.
Mulk is dominion, is sovereignty, is kingdom, is
ownership.
Allah subhanahu wa ta'ala didn't say directly he
owns everything.
He said, he owns
the dominion itself.
He owns ownership.
Everything that can be owned, he owns it.
He owns ownership as a concept. And this
is very very important to understand. Sounds redundant
when you say in English, but in reality
what it means is that
anybody who owns anything in this world, me
with forget the clothes that I put in
my own body.
That ownership is temporary
and not complete.
First of all, it's not complete meaning it's
I only have it, I can only choose
to do this because Allah subhanahu wa ta'ala
gave me the ability to.
These aren't my nails. I say that right?
My hair, my nails, my eyes. But in
reality, they belong to Allah subhanahu wa ta'ala.
Which is why when one of us dies
or some calamity may Allah protect all of
us, we say,
means we belong to Allah.
We are from Him.
We're His property. Right? We extend from Him.
He can do with us as He so
pleases.
So, in his hand is all dominion, all
ownership. Meaning anything that we happen to own,
forget about countries and leadership. Just from down
to our own very bodies. Is one not
complete ownership. We're given to we're given it
by Allah Subhanahu Wa Ta'ala. It was given
to us from Allah and he can take
it away anytime.
Something that you own can't be taken away
from you, shouldn't be taken away from you
at anytime, right? Because you own it. You
choose where it goes and when.
And subhanAllah, that opens your eyes to how
little do you actually own in this dunya.
You buy your house, you own it,
God forbid some calamity comes, government can seize
it, can't they?
You owe debts or things so even things
that you own, may Allah protect us, can
be taken from you in instance. There is
no real ownership in this dunya.
In fact, when you die that instance,
everything changes. There's nothing that remains your property.
And,
even your own body, right? They don't say
bring Muhammad, they say bring the body. Right?
So even lose your name.
So,
this this aya, the point of it is
is to wake us up to this fact,
true ownership is only Allah Subhanahu Wa Ta'ala.
He's the only true owner of everything that
exists.
Every other ownership is not complete and then
it's temporary.
So even while you have it, you don't
call the shots and then one day it
will be taken from you and return to
Allah subhanahu wa ta'ala. So he's reminding us
that all dominion, all all sovereignty
and all power belong to Him and He
is able over all things He can do,
whatever He wills, whatever He pleases. None can
contest Him, Subhanu wa Ta'ala.
Next slide, verse number 2 now. He is
the one who created life and death or
death and life rather. It starts with death
here.
The one who created death and life in
order to test which of you is best
in deeds, and He is the Almighty, the
All Forgiving.
Why did He start with death?
The one who created death and life. We
usually say the opposite. Right? Life and death.
Here, Allah Subhanahu Wa Ta'ala is saying, the
one who created
death and life.
What do you think?
Right answer gets, a water bottle, minus 1
sip.
Interesting.
K. Why?
Okay. It's good to be honest.
You're on the right track.
So life is a preparation for death.
But, like you said, some scholars said because
that is the point Allah subhanahu wa ta'ala
wants us to wake up to. So very
good. Especially for guests. I mean, the mind
that means your mind is working inshallah.
So may Allah bless you.
Death is coming. It is the matter at
hand. So Allah subhanahu wa ta'ala start with
it, to bring your attention to it. So
it is the matter at hand right now.
Right? So he want us to know it's
as if it is a emphasis on the
point at hand, which is you're going to
die and be resurrected and then be held
accountable.
This is part of the themes of the
surah. Right? Anything else?
Do you want the water bottle? Alright.
No. You're good?
I took a sip from it.
Any other guesses or ideas? Why would Allah
subhanahu wa ta'ala begin with death before life?
So that's one thing that the scholars suggested.
Maybe it is a wake up call to
the matter
at
hand.
Yeah.
Okay. So that's what your brother said similar,
which is Allah subhanahu wa ta'ala wants us
to know that this is the matter at
hand. You're going to die and you're going
to be held accountable. Death is a reality
and death is something you should be,
mindful of. So that's kind of the same
point. You're right.
And one thing this cause I've mentioned is
that death became before life. Were you alive
first or were you dead first? So if
you take, you know, some people say what
does that mean? Right? I have to be
alive to die.
Death and melt, it can be
it's often used to describe maladam,
non existence.
It's not always used to,
describe physical death, like a body that deteriorated,
a plant that died. No. Sometimes it's just
used to describe
nonexistence, and even English. Right? We use,
we use that word to describe things that
are no longer occurring. Right?
If you could think of,
any example.
Sometimes you say, like, a dead joke. Right?
That's a dead joke, meaning what does that
mean when you say it's a dead joke?
Sometimes when you say the punch line first.
Right? You already said the punch line,
and then you kinda say the question, oh,
man. I killed the joke. So that's in
you know, it's the first thing that came
to mind. It's a metaphorical use of the
word death, which means nonexistence. So did we
exist 1st or we're non existent 1st? We're
not we didn't exist. Right? Allah created our
souls and then lady who created our bodies
and then he paired them together, then they
all die and separate then they will pair
again and then the body will be resurrected
and we will
go to our final abode. May Allah subhanahu
wa ta'ala make it, aljannallahu ami.
But basically, we at some point, we did
not exist. We were non existent, so we
were dead. So we started with that which
came first. Another ayah that's similar is like,
where they where they're calling upon Allah subhanahu
wa ta'ala and
they say, You caused us to be dead
twice and brought us to life twice. So
the first time we were dead is when
we didn't exist, and the second time is
when we physically died, and then we the
first time that we were brought to life
is when we were born, and then the
second time that he'll bring us to life
is when
the hereafter, right, in the day of judgment.
So when they're calling upon Allah, they say
you caused us not to live twice and
then to live twice, so you have all,
gratitude and obedience.
So he created death and life in order
to test you.
What is the purpose of life? The Muslim
never answers asks that question, but he spends
his whole life trying to get the best
answer.
Never asked that question
because he knows upon learning that this is
the purpose.
So, the purpose of life the answer is
simple for us Muslims, to test us. It
is a test, it is a testing ground.
It is an opportunity for us to prove
ourselves. Allah subhanahu wa ta'ala created life and
death, death and life, so that he can
test you, so it can be apparent
which one of you are best indeed. He
said,
and not
The best in actions and not the most
in actions. Right? The best, the most sincere,
the most pure. And the scholars have a
number of opinions on what it means
Some of them said, that it
means
The ones amongst you who are the most
sound in mind,
sound in reason. Meaning, when they seen the
truth, they accepted it. They didn't learn good
things and then do the opposite. They didn't
learn bad things and do them anyway. They
had the most sound intellect.
Another,
narration says that it means
the most
agile
and rushed when it comes to obeying Allah.
What does Allah want to see? What is
a successful test? Someone who passes the test?
Someone who when he learns something is or
he or she learns something is an obligation
or pleases Allah, they rush towards it. And
when they learn something is forbidden or displeases
Allah, they rush away. This is the tafsir
of Aksana Ummala according to some scholars. And
all these meanings they go into each other.
When you look at the different tafsir
of Aksana Ummala, they're all kind of similar.
The quickest to obey Allah, the most sincere,
the ones with the greatest deeds and so
on and so forth.
So, it is a test to see
which of us performs the most sincere actions.
Wahu alaaziz al ghafur and he is the
Al Aziz, the Most Mighty, Al Ghafoor, the
Most Forgiving.
The names of Allah subhanahu wa ta'ala at
the end of every verse are not random.
They weren't there just to close the a
or make it rhyme.
The names are always directly related
to the message of the verse itself or
the surah.
So Allah subhanahu wa ta'ala says, He created
death and life so He can test you.
Which of you is the best of deeds?
And He is the most mighty and the
most forgiven. What is the connection between might
and forgiveness
and what we just said?
Okay, excellent. Great job.
So,
he needs you need might to create something
as huge as life and death. These are
huge creations. So the might is an indication
that this was something Allah Subhanahu Wa Ta'ala
is able to do. He's the most mighty.
It wasn't difficult. It wasn't like a huge
task. He's able to do it. It was
not difficult at all. He's Al Aziz. Another
meaning is also that he will punish those
who don't act accordingly.
The might
and the greatness is a is also a
warning in addition to this,
notifying us that he's able to create the
heavens and the earth and do all of
this because he is the most mighty. And
then on top of that is that those
who don't act accordingly, who don't pass the
test, they have to face Al Aziz.
That's not something
that's light, right? This is Al Aziz, the
greatest.
And for those who did not perform accordingly,
who
also fell short but the difference is that
they repent, they feel bad, they hear all
of this and they say, okay, I don't
want to be on the other side, he
is the most forgiven. He wants them to
know that if all of this applies to
you, if you're scared, if you're worried, if
what's the description of the hellfire and everything
we're about to get into, if all of
that scares you and you're worried about it
and you feel like, oh no, I did
some of this, don't worry. He's also Al
Ghafoor. He will forgive you if you turn
over a new leaf. So, it's directly connected
to what he just described, Subhanahu Wa Ta'ala.
Next slide, looking at verse number 3.
And verse number 4.
He is the one who created 7 heavens,
one above the other in levels. You will
never see any imperfection in the creation of
the Most Compassionate.
So look again. Do you see any flaws?
Then look again and again. Repeat that. Look,
your sight will return
frustrated and weary.
Allah Subhanahu Wa Ta'ala is saying now,
you want to know he is Al Aziz?
Go outside.
Look in the sky. Just right now,
bro the brother was asking me, am I
looking for the moon for for Haram? I
was just looking at the clouds there. You've
seen the colors outside? Especially after the rain
and stuff, there's there's a multitude of colors.
And, SubhanAllah, you know, with New York, we
don't see this much sky, so I was
able to turn, you know, 180 degrees and
see that there's more sky that I never
knew existed, right, and
it's still dark gray here, but on this
other side it looks like a canvas.
You you just look at that and you
say,
it's not something that is just, Okay, whatever.
I gotta, you know, check my phone. It's
something that you are looking at and you're
odd if you're paying attention. If you just
looked at it for a little bit and
considered its size, its color, the textures, the
designs,
the seamless nature in which it exists,
There's no way that there's any other possible
conclusion besides what Allah subhanahu wa ta'ala mentioned,
which is you'll be odd and you'll be
humbled. And your vision will be frustrated if
you're looking for a flaw. Saying, those who
are looking for a flaw, keep looking. Let
me know when you get one.
If you're looking for a crack, if you're
looking for a glitch,
you're looking for some, you know, haze where
like, oh wait, the the you know, the
simulation isn't complete or whatever, you're not gonna
find it. Keep looking, you will be humbled,
you will be frustrated,
your eyes will glow grow bleary and tired.
Your eyesight will be very distant
like you looked really far. You looked all
around. That it's used to to to give
the image that you looked all around and
you're so tired of looking because there is
no discrepancy.
Consider this now, us over a millennium and
a half later almost, where we can't just
look at the sky. You've seen that new
picture from the James Webb Telescope of all
the galaxies now even more out there.
So we have the opportunity, Allah bless us
with technology which allows you to see even
more.
Some people are still not humbled.
Some people are still not in awe.
Some people are still looking for the end
of it all. Right?
Trying to find
a flaw or some kind of indication that
will reveal to them the ultimate truth.
The understanding of everything or whatever they're looking
for. But they'll never find it, right? This
is what Allah subhanahu wa ta'ala is telling
them, you will not find it. And a
lot of people, they think that if you
look into these things, you look into science,
it causes you to get further from the
deen, but not at all. If you have
a basic understanding of Islam and you and
you, you know your pillars of faith, your
pillars of Islam, science only increases you in
faith.
And I remember one teacher was saying that
maybe 1 hour of Nagio, you sit down
and watch a National Geographic,
documentary,
it may do better for you than a
whole band or a whole lecture in some
in some cases. Right? Maybe in some state,
you're not, you know,
fully,
you're not in a state in which you'll
accept this information, right? You're not ready to
take notes, your mind's not upstairs, you know,
and you're you're you're stressed out, you're coming
from work, whatever it may be, but it's
easier to just watch, like, you know,
blue planner, whatever it's called. Blue planner. Right?
So, you sit down and and that's easier
for you, and it'll still increase you in
faith when you see the intricate nature in
which Allah subhanahu wa ta'ala created everything, and
it'll increase you in humility.
The famous
scientist, I forgot his name, maybe Heisenberg. Is
his name Heisenberg? Werner?
Werner Heisenberg? Is that it?
No. That's it. I okay. So maybe I
have the wrong name.
Maybe it's not that guy.
Oh, no. No. It's Werner Heisenberg.
Yeah. So it is the guy with the
uncertainty principle. So he said that the first
sip of science, the first sip of the
cup of science will make you an atheist.
If you just start studying science, say, oh,
there is no God. I can see all
over in front of me. I know exactly
how it works. But at the end of
the glass, God is waiting for you.
Meaning, after going he's he's he's, you know,
he's a huge scientist. Right? From thinking in
the thirties or twenties or whatever. And he
said, after extensive
study of science, there's no way this just
happened. That's his conclusion.
Right? And people argue, did they believe in
the religious God or is he talking about
the what? It doesn't matter. The point of
what we're saying here is that he acknowledges
after looking all around him and studying how
it works. That's all he did. Right? He
didn't go to any halakkah, He didn't read
the Quran. He concluded that
what Allah subhanahu wa ta'ala is telling us
here. If you look into the heavens, if
you peer into the creation in general and
ponder, you will come back humbled and in
awe of the greatness of Allah subhanahu
wa ta'ala. Verse number 5, and we'll we'll
wrap it up inshallah next, by 9:30 or
so.
I'm trying to get to 15, so Bismillah.
And indeed,
And indeed, we have adorned the lowest heaven
with stars like lamps.
What am I doing wrong?
Like this? Okay.
We have adorned the lowest heaven with stars
like lamps and made them as missiles.
For the,
devils.
And we have prepared for them a torment
of the blaze.
So there's a hadith where the prophet tells
us the explanation of this ayah that before
his advent as a prophet, before revelation began,
the shayateen used to have a method in
which they used to try to spy on
the heavens. So it's described to us in
the hadith as they used
to, you know, make a stare.
Is this something that, you know, now that
we know that the heavens extend past space?
It's not something that you can exactly envision,
but doesn't matter because the point is we
don't see jinn, we don't know how they
function, we don't know what they look like.
So the prophet was just bringing the meaning
close to us,
and he says that they used to eavesdrop
in this fashion, whatever fashion which they reach,
wherever they used to reach, right, we don't
know the exact distances, but in this fashion,
they used to overhear the angels
discussing the decree that Allah subhanahu wa ta'ala
sent down. So another hadith, now we have
that Allah subhanahu wa ta'ala sends down the
decree, and the angels hear it and receive
it. And then they implement it as the
servants of Allah. So we have the angels
of mountains, the angels of weather, the ones
who take the soul, the one who provide
the rizq, and so on and so forth.
And they used to catch a little bit
of
the decree that Allah made. So Allah sends
down a decree that so and so will
be born today, and so and so will
make a $1,000,000 and and such. And They
hear a little bit of it, whatever they
can catch before the angels cast them out
and they relay that to human beings. So
they go to a human being and they
share with them that information. That information tells
people, hey, I know that you are going
to be a doctor.
The person goes like, wow,
tell me more. Right? You take my palm
or whatever they do. Right?
Is that how palm readings work? I don't
know.
I gotta, you know,
save face. But,
then that person what's the goal of all
this? That the shaitan will take that true
thing and use it to misguide the person.
Because if I told you, hey, I know
that your name begins with a m, you'll
be like, how do you know? You know,
I just met you. You won't think of
the fact that, like, that's, like, probably, like,
30 percent of people, but you're automatically intrigued.
So, if they're able to share a true
fact with these people, then they can mix
in the nonsense and the misguidance with the
ultimate goal being what?
Kufr and shirkta. Pull them away.
So, with the advent of the prophet Muhammad
now that revelation began with the Quran's revelation,
Allah
has prevented the shayateen from ever doing that
again.
So, this is in the period of guidance,
misguidance comes, new revelation, new guidance, and that
keeps going. Now that this is the final
guidance, Allah subhanahu wa ta'ala has prevented the
shayateen from this method of misguidance,
even though they have many more, this one
has been sealed off. So the revelation is
pristine, it'll never be,
corrupted through this door. So that is done
through them being cast out with blazing fire
in the heavens. Is it meteors? Is it
comets?
We don't know exactly. These are the things
that we see streaking across the sky. This
is what Allah subhanahu wa ta'ala is referencing.
It could be these things specifically or other
creations that scholars have mentioned that are specifically
streaking across the sky to cast out these
devils, perhaps. But here it is mentioned and,
the the the stars are mentioned specifically.
The next verse 6 verse number 6 says,
Those who disbelieve in their lord will suffer
the punishment
of * and what an evil destination. May
Allah protect us and our families and all
Muslims, Allahumma'amin.
The next verse number 7,
When they are tossed into it,
they hear its roaring,
its shahikh
as it boils over. Shahik is mentioned a
number of times in the Quran, and some
scholars said it is it was it is
the sound of
of of it's similar to the brain of
a donkey.
And others said it was used to describe
people when they are extremely angry or extremely
sorrowful, you know, when they can't grasp breath,
like, you know, when they're so angry and
it gets stuck in their throat, that is
shahil. So it's not a pleasant sound quite
obviously
that when they're so enraged or so sorrowful
and they're yelling or they're crying, the sound
of the air when it gets stuck, You
know, when you go and, like or,
sharp intake that gets stuck, and it sounds
kind of like a snort. So this is
the shahik. It is a sound of rage.
It is loud,
but,
sorry. It could be it could be a
roar, or it could be this sound I
just described which is a sound a raging
sound or a sorrowful sound.
And, of course, the the * fire would
have its own version of this. May Allah
never allow us to hear it. Allama ameen.
Allah subhanahu wa ta'ala says about the righteous
people, They
don't hear it. They don't hear what's going
on on this side. They're prevented from it
because even its sound is a punishment. Even
its sound is something terrifying and unpleasant. May
Allah subhanahu wa ta'ala protect us, our families,
and all Muslims.
So when they are tossed into it, they
hear its shahikh
as it boils over.
The other verse in
Surat Al Furkan,
which is similar, gives us a little more
insight to the
this experience or this,
aspect of the hellfire, may Allah protect all
of us.
No. That that's the on
So it's not Su'ad Al Furqan.
It's your homework now to look up where
Su'ad is. Where is shahikh is being mentioned?
You're right. It does say.
No. But that that says
not not shahil.
So, it's I think it's a similar word.
That's what that's what's being referenced here.
I don't read my own notes.
But that's why I have him up there
for you guys to to pick up what
I it's it's a test to see if
you're paying attention.
That's the classic. Right? When the teacher makes
a mistake, he says, hey. It's a test
to see so, I believe it it says
here it's in Surthut.
So well, you could see there for more
context about this sound called the shahik.
So moving on,
verse number 8 now.
It almost bursts in fury every time a
group is cast into it. Its keepers will
ask them, did a warner not come to
you? So
it almost bursts in fury. The the hellfire
is so severe,
so
hot. Allah Subhanahu Wa Ta'ala calls it another
surah and surah at at al
al hutama. That which grinds. Hot is the
theme is grinding and breaking things into several
pieces. So it's a it's a crushing machine.
And
it's so severe in its heat, many a
hadith that tells us the extent. It's a
very terrifying image. It's something that is described
as almost as a living thing, as a
beast, as a creature that crushes and devours.
May Allah protect all of us. Here it's
saying it's almost bursting
in its fury.
Another hadith, the prophet said that the hellfire
complained to Allah and said to him,
part of me is devouring the rest. It's
burning itself. It's consuming itself.
So he
allowed it to breaths. It breathes. It has
an intake and has an outtake. It breathes
in and it breathes out. It inhales and
it exhales. And he said from this process,
we get the most extreme weather. That the
extreme heat is it exhaling and the extreme
cold is it inhaling.
So
this isn't a breathing process like lungs and
that's not don't you know, if you're picturing
that, it's the wrong image. What you need
to understand is that it's such a severe
creature. This is what Allah this is what
the hadith is trying to get us to
understand. This is the message that we are
meant to receive.
Not to understand exactly the how because we
can't understand that and may Allah never allow
us to see it.
But
the point is to realize that it is
a great
issue. It's a great threat. It's not something
we should take lightly. It's not something we
should say, oh, you know, may Allah save
me, Allah forgive me and that's that. Something
that we should keep on our mind
and be fearful of.
So it it allowed these 2 breaths to
stop itself from consuming itself. Every time a
group is cast into it, the people are
resurrected
and judged in nations.
He said salallahu alaihi wa sallam,
You are the last of Kamakal salallahu alaihi
wa sallam. You are the last of people
and the first on the day of judgement
to be judged. This ummah from the honoring
of the prophet Muhammad salAllahu alaihi wa sallam
as an honor to him. His ummah will
be taken first
and they will be the majority of the
inhabitants of the of of Jannah.
So Allah subhanahu wa ta'ala gave us a
huge blessing and here it's mentioned that when
one group is cast in, may Allah subhanahu
wa ta'ala protect us. Its keepers will ask
them, a prophet never came to you? You
never received revelation? And this is not su'al
al tafam. So, al tafam is a question
you wanna know the answer to. This is
called su'al tawbih. A question that is meant
to
embarrass, rebuke.
It is a humiliation because Allah subhanahu wa
ta'ala doesn't want to know the answer. He
knows. The angels as well, they know. Of
course, a warner was sent to them.
There is no nation except they had a
warner. Someone came to them. Something came to
them. Allah subhanahu
wa ta'ala, We are not going to punish
any people until they had a prophet sent
to them, a messenger sent to them, clarifying,
explaining,
making sure that they are perfectly equipped to
pass this test for which Allah Subhanahu Wa
Ta'ala created them.
So they're asking as a rebuke because they
know the answer as it comes in the
next verse, verse number 9.
Which is,
They said, Definitely. You're right. Warner did come
for sure. No one is denying it here.
But
instead we denied him and said Allah has
revealed nothing. You are in extreme
misguidance.
You're talking Mohammad Khan. We don't know what
you're you know, we told them we don't
know what you're talking about. You're crazy. You're
a magician. You're a fortune teller. You're telling
stories. All these things that we have that
they responded to the prophets with. They will
admit this is what we said and what
we
responded to instead of saying we recognize your
mission and who you come from.
And they will lament and say, if only
we had listened and reasoned and thought about
it, we would not be among the residents
of the hellfire.
You have so many people in this world,
they say, I'm smarter than that.
I just had one brother, we were discussing
like the
his boss,
he invited him out and they
he wanted him to drink with him, and
he told him why don't you drink? And
he said, you know, because I'm Muslim. He
says, what will happen if you drink?
Is thunderbolt gonna come and shoot you down?
If you can't see it, if you can't
hear it, it's not real.
This is what he said. He's like, you
know, I don't only believe things I can
hear and see
and understand, and this stuff is all mumbo
jumbo. People are drinking left and right, everyone
seems fine. There's no, like, you know, pillar
of flame coming to devour them or or
anything. So this person
or these kind of people,
they are so attached to what they hear
and see and understand as if that is
the ultimate rubric for what's true. Can your
ears be tricked? Can your eyes be tricked?
Can your intellect be tricked? Happens every single
day. Right? And it's not
a deficiency on your part that you're foolish,
you're not paying attention. It's human nature. Our
eyes and our ears and our understanding
is very, very limited to the here and
now. It's very, very limited to our previous
experiences and biases. It's very limited to what
people just told us a few minutes ago.
Right? If if before I came here and
signed, someone said, yo, this is a huge
shift and, like, you know,
he's,
traveled the world and you'd none of that
is true.
But someone said all that and they weren't
joking. They were serious and they you you'd
come in here with a completely different,
attitude than if you said who's giving the
talk to them and they said they just
chose somebody.
They just found him,
which is closer to
than the first one. Well, if someone told
you that, you'd come in with a
completely built bias around that. Right?
Even if you didn't know anything about me,
you just automatically have a background emotion and
feeling and approach to everything that I'm that
I was about to say in either either
for better or for worse. And then if
you,
if you found out other information later, it
would all begin to clash and then you'd
become confused so on and so forth. Right?
We this is something that we've all experienced.
Right? In in in different shape or form
and to varying degrees of
severity. Sometimes it's all a funny misunderstanding or
mishap and sometimes it is more severe, but
the point is that's how easy it is.
So people who are all about the here
and now, what I see here and understand
is the ultimate,
paradigm and rubric, these are people who are
worshiping themselves.
They're people who have taken themselves as a
god. Whether they know it or not, or
whether they acknowledge it or not, this is
the reality because it's only about here and
now, what I feel, what I see, what
I understand.
As if they're the, you know, most perceptive,
and the most sound in health, and they
everyone acknowledges that they have deficiency, but then
the contradiction is how they respond to these
things. So, Allah subhanahu wa ta'ala is saying,
they themselves will acknowledge. We couldn't hear nothing,
we couldn't see anything, we did not we
were fools.
We were like stones. Another,
verse Allah subhanahu wa ta'ala likens them to
the animals and then he says rather they're
even more misguided
because the animals don't have what we have.
They're not tasked with what we are tasked
with. So, if we don't own up to
it, if we don't step up to the
plate,
if we don't bear this responsibility better, if
we don't, you know, push ourselves harder, then
we are more to blame
then we are more blameworthy than animals in
this case, as human beings in general, which
is Allah subhanahu wa ta'ala is saying in
that verse in Surat
Araf. But here he's saying, these same people
acknowledge themselves,
our hearing and our sight and our mind
availed us nothing. We were fools, we were
blind, we were deaf, we were dumb.
The last two verses now, 11 and 12.
So they will confess their sin, so away
with the residence of the hellfire. They will
confess their sin, it was given in singular,
fatarafu bidem bhim instead of zanu bhim. It's
given in the singular, some scholars said that
it's just, a a a one sin representative
of all of them.
So
we acknowledge our sin, meaning all of our
sins, us sinning, the act of us sinning.
And some said this is they're acknowledging the
ultimate sin which is kuf and shirk, which
led them to everything else. So by acknowledging
the greatest and,
recognizing it, they're recognizing all the others thereafter.
May Allah protect us. And then finally, because
it's important to have that balance, Allah subhanahu
wa ta'ala says,
Indeed those who are in awe of their
without seeing him,
will have forgiveness and a mightier reward. So
Allah subhanahu wa ta'ala
out of his justice and his compassion and
mercy is that there's never an instance of
punishment mentioned without an instance of reward right
after, right before. Jannah, there has to be
Nar before or after
it. Almost always, 99.9
percent of the time. The anger of Allah,
then you have his pleasure because Allah subhanahu
wa ta'ala doesn't want us to despair. He
wants us to know there has to be
a balance. He's angry with people who do
this, but he also forgives all sins. These
people will be the people of the *
fire. They had no intellect. They had no
understanding. But there was a group who feared
Allah despite never seeing him. They will have
their reward, and so on and so forth.
Allah subhanahu wa ta'ala says,
They have Khashia of their Lord.
Here it's translated, in awe of their lord.
Sometimes it's described as fearing their lord, but
is a little bit more than that because
fear is.
So what is
Anyone know what is special about? What makes
it a special kind of fear? What does
it have that other things don't? The other
fear doesn't. Khav.
Close?
Respect is a good one,
kind of fits as well.
But kashiyyah is fear plus
take another shot.
No? That's similar to respect.
Before you can respect someone, you need to
know them. Yeah. You need to understand know.
So, Khashiyyah is fear with knowledge.
So Allah Subhanahu Wa Ta'ala says in the
mayashallahu minibadi
ala ulama. Who has Khashiyyah of Allah?
The scholars.
They know him.
Everyone else, they could have fear. But that
Khashiya only comes when you increase in knowledge.
It's not exclusive to the scholars, but the
more closer you are to a scholarly nature,
to academically scholarly nature and understanding the Quran
and the hadith, the more closer you are
to fearing Allah subhanahu wa ta'ala on a
higher level. So they feared Allah with knowledge.
They knew who he was.
Bilhaybi, without seeing him.
Remember, the people before,
what did they say? If you could hear,
see, or understand, we wouldn't have been here.
And the people who
are being praised here, they feared Allah without
seeing him because they recognize that's not the
end all be all. There's so much that
we don't see and don't hear.
So I'm not connected to that. That's not
the end all be all for me.
I know that there's so much that humans
don't see, don't understand, and don't hear.
So to me, it's not illogical or far
fetched to fear or believe in something I
don't see. Because I can see endless effects
of it ever around me. The creation which
is what Allah began with.
The purpose of life which Allah subhanahu wa
ta'ala began with. All these things help me
see Allah subhanahu wa ta'ala. A man was
asked, do you see Allah?
You know, someone was asking, do you see
Allah? Okay. Okay. And he said, yes, I
do actually. So the guy asked him, I
was surprised how? Then he says, every single
time I sin and people don't know about
it, I see Allah Subhanahu
Wa Ta'ala. Every single time
that I made a dua and he was
there, it was answered. Everything I every single
time I had a need and it was
fulfilled, I saw him. So, the righteous, they
see Allah Subhanahu Wa Ta'ala all the time.
Not physically, but in the effect of everything
around them in their existence.
They will have forgiveness
and a mighty reward. So Allah Subhanahu Wa
Ta'ala, he says, the people who do evil
will be punished. The people who do
good will be should be rewarded. Right? And
but he began with the forgiveness, the scholars
say because he just finished describing the hellfire
in great detail, fearful detail, it's as if
he is comforting and consoling the believers. Whatever
you did wrong that falls into category as
these people, that will be forgiven. Don't worry.
You will be forgiven for that and you
will not be subject to any of this.
And then on top of that, you'll have
a great reward. We ask Allah Subhanahu Wa
Ta'ala to write that for us and
decree for us that we'll have a share
of that. We'll stop at verse number 12
and inshaAllah, try to cover the next 18.
Some of it is repetitive, so it'll be
easier inshaAllah
in 2 weeks.
Go home, recite Surat al Mulk, try to
recite it every single night. If it seems
a bit long, start a bit by bit,
5 verses every night, like, salamu farkat. Then
maybe after you could consistent for a week,
add another 5. If you're consistent for a
week on that, add another 5 until you're
doing all 30. Maybe read it with your
family. You have a 4 member household. Everyone
reads
30 divided by 4, whatever that is. Right?
It's gonna be, like, 7 point something. Everyone
reads that many verses and then you move
on.
You if it's if all that doesn't work,
listen to it nightly. Nightly. It takes about,
I think, like, quick recital, like, 4 or
5 minutes to hear all of it. So
all these options, but don't let it pass
you by. Surat al Mulk is a treasure.
It's a gem,
and it's something that we should have a
special connection with amongst the rest of the
Quran as the prophet taught us and his
companions taught us thereafter.
And,
try to memorize it insha Allah by our
next meeting,
so that is something that you are continuously
benefiting from. Read the translation. That will make
it easier to memorize as well. Are there
any questions, comments, feedback?
Everybody's happy. Yes.
Mhmm.
Yeah. No. That that's excellent points. First off,
with the hellfire so when you read descriptions
like that, it helps, you know, increase your
your,
your fear and your your wariness of it.
So when you hear that the least person
who's punished is punished in such a, you
know,
in such a way and they think that
their punishment is the most severe, another hadith
that tells us that as well. It puts
it, you know, helps keep you in check,
and you should always alternate between reading descriptions
of hellfire, descriptions of Jannah, mercy of of
Allah, the punishment of Allah, always balance. Don't
just focus on one without the other. And,
in some scholars had, you know, also mentioned
a good, methodology of of looking at it.
If you're tempted by a sin, think of
the punishment. For and if you're being lazy
towards, sorry. If you're tempted by a sin
to perform it now, then you think of
the punishment
of
Allah. Read the description of the hellfire. Worry.
Don't do it. And if you're already committed
this and you're thinking of something that you
committed, then you think about the punishment, think
about the reward and the forgiveness and and
and the the mercy of Allah. And,
and use your these emotions and this knowledge
to balance. So this that's very useful. Zaklakhem.
The second point,
I I believe that the quote was, do
you have a mind?
Right? Because the difference with the brain is
that we can see the brain. I can
see your brain. Right? With machinery and stuff.
So they they from if I remember correctly,
and it could be more than one person,
but like you said, someone said, can you
see a mind?
You see the brain, but the mind itself
is what thinks, what gives consciousness. There's plenty
of things that have a brain, but not
a mind.
In fact, we don't know of any other,
creature living thing that has consciousness the way
we do. That's what so you can't see
that. You wanna say it's electrical impulses. Well,
you could see electrical impulses in their brain
of frogs and tadpoles or whatever. Why don't
they have a conscience and science and all
this other stuff? So, like, that's a very
good point that not everything
that is,
that is real or that exists is visible.
So so that's a good point, dude. You
know, by by I just want to correct
it. I think it's a mind, not a
brain, because a brain you can't see.
Right? You could see it through several ways
while the person is still alive.
Those are good
points. So inshallah, if, anybody wants the PowerPoint,
you can, we can send it to you
guys that don't mind. And, inshallah, we'll continue
next week. Yes, sir.
Yeah.
Right.
It's a very good question. Excellent question. So
it is,
it is mentioned in in most of the
narrations that I came across, which is in
the night in general. So the night, Islamically
speaking, begins from Maghrib and is all the
way up to Tufesh. So anytime in that
period, generally speaking, is what I
understood from from what I've read.
I don't think I'm trying to remember if
there's anything that mentions it before you sleep,
but I can't recall. From from what I
know, Allahu'alam is that it's just in the
night in general, so it's up to you.
Once the maghrib hits, from now until you
go to sleep or till fej,
try to recite it. Yeah. Zechul Haan for
the questions. Excellent question. Yes, sir.
Yeah. So that's a good question as well.
So there's some hadith the majority of the
hadith that I came across were not the
strongest in nature. So that that's, like, just
point point number 1, just to mention as
we said in the beginning. So together, in
conjunction, they make this, preferable action, but individually,
when you look at them, they might be
weak. So with that being said, some of
them do mention memorizing and and, you know,
they they mention, like, a special kind of
relationship with the Sura where the person is
doing more than just reading it, but that
they memorize it, they contemplate over it, and
so on and so forth. So it's more
of like an active reading, and that seems
to be the bigger emphasis than
sorry. The recitation seems to be the bigger
emphasis than the memorization.
But with that being said, some narrations do
mention memorization, so there's and we all know
there is a merit in and of itself
to memorizing any portion of the Quran.
So I would recommend if you can memorize
it, even if it's over a year, do
it. Take a verse a day. Take a
verse a day. It'll be 30 days, but
let's say a verse every few days, takes
you 2, 3 months. There's no race, like,
you know, you don't have to do it
as soon as possible. More importantly, recite it
as often as you can every single night
would be ideal.
That's, like, definitely do that because that'll take
you, like, you know, 10 minutes max to
listen to it even less. If you're listening
and following with the most often, it'll take
you very, very little time, 5, 6 minutes.
So definitely focus on that. If you can
memorize it even through over a lengthy period
of time, I would definitely say go for
it.
There's no, like, there's no lack of merit
in that, it just wins. So I definitely
recommend to do it, but the the blessing
of the reward of Surat Al Mulk every
night insha'Allah is attainable by just reading it.
Not not you don't have to memorize it.
So, Mukhan everyone,
I hope it was beneficial, I hope it
was enjoyable, I enjoyed your presence and your
attentiveness. Jazak Mukhan for answering the questions and
for asking them, and I pray to Allah
Subhanahu Wa Ta'ala that he gives us the
strength and the ability to memorize the Surah,
to understand it, to contemplate over it, and
for it to be an intercessor for us
in our graves and on the day that
we meet him along with the rest of
the Quran and our good deeds.