Moutasem al-Hameedy – The Monumental Tafsir #57 Surah Al Hadid
AI: Summary ©
The importance of reading the Quran and surrounding events in achieving a healthy balance in engagement with the church is emphasized. The importance of faith and accents is also emphasized, as it is a clear sign of good deeds. The importance of hardening the heart to respond to life and engaging with the Quran is emphasized, as it is a clear sign of a degree of success. The speaker also emphasizes the importance of understanding the severity of punishment and suffering, as it is a clear sign of a degree of success.
AI: Summary ©
Continue with Surat Al Hadid and just drawing
on what we said previously with regards to
reading the Quran
and as we said, these scholars had different
opinions
with regards to interpreting the Hadith of the
Prophet
that was from Abdullah Abu Anas
that the prophet Sallallahu Alaihi Wasallam said,
He who reads the Quran in less than
3 days will not be able to
sort of comprehend it, understand it. So the
scholars said, a person who read that doesn't
mean prohibition,
it just means a person who reads it
in less than 3, they won't have the
time to reflect. It would might be too
much for them. But,
so some scholars understood from this, like Ibn
Hazmil and Dulusi Rahimahullah ta'ala that you should
know it's haram to read it in less
than 3 days.
Some scholars also followed that opinion, but the
majority of the scholars, they say it depends.
It depends. There are personal differences.
Generally speaking, we're not talking about that. Most
of us are I mean, if we can
read the Quran in a month, that's that's
a great achievement.
So,
but generally speaking, you wanna increase,
you
know, the time that you spend with the
Quran. There is something that
many of us don't do,
you know,
the scholars say, another
Just looking at the Mushaft, is an act
of worship, looking at the pages of the
Mushaft.
And where how does this help us? It
helps us with those who don't speak Arabic
and don't read Arabic.
So I'm aware that some of those who
don't speak Arabic, they spend most of their
time reading the translation.
And say, you should read the translation.
And you should read the translation of a
simple tafsir like
this one and even like
in English. It's it's actually not Ibn Kathir
in full. It's a it's an abridgment of
Ibn Kathir, the one that is available in
English and it's a very
good book.
You should read, but this should not be
your only engagement with the Quran.
You should start investing in the Arabic language
and it's not a waste. Some people think,
oh, that's a huge obstacle, you get rewarded
for it.
You get rewarded because
reading the Quran and whatever helps you read
the Quran,
you're rewarded immensely for it.
You're rewarded double when you learn the Arabic
language for the sake of being able to
read the Quran and then starting start to
understand it. And that's a great investment.
That's a great investment.
The Quran is not only the meanings that
you get.
There is something in the words. These are
divine words. There is balaka. There are blessings
in them that you can't get only from
the translation. So how much should you invest?
It it differ it depends. I would say
in the early stages of your engagement with
the Quran, let's say a new Muslim
or someone who just started practicing and they
don't have access to the Arabic language.
Maybe this period you want to engage more
with the tafsir. Yes.
But you want to learn the surahs that
are necessary for your salah, Surah Al Fatiha
and maybe
2 or 3 short surahs.
You wanna learn them in Arabic. How long
do they take take you? As much As
long as they need.
A week, 2 weeks, a month, 2 months.
People are different.
Do your best.
So you engage with the Quran
taking different tracks.
1 is engaging with the translation.
1 is engaging with the Arabic language.
And another engagement that you should have is
listening to the Arabic recitation,
listening to a good recital. And these 3
are not completely
exclusive, they're not separate.
The more you listen, the more you train
your ear, the the easier the Arabic language
gets for you, the more familiar
you you get.
And at some point, when you advance,
these tracks come together.
And and that's when sort of a quantum
kind of learning happens.
But for someone who's been again engaging with
the Quran and the meaning of the Quran
for a while, what I would recommend is
that
you should start to allocate more time to
learning the Arabic language
and reading the Quran in Arabic. As you
advance more, you should give more to the
Arabic language and more to,
reading the Quran in Arabic. To the point
where
what you want to aim for in about
a few years
is that 80% of your engagement with the
Quran is in Arabic
and leave 20% for translations.
That would be a healthy balance for someone
whose first language is not Arabic.
That would be a healthy balance, but that's
something you work to, you don't start with.
You work to that level, but you don't
start with this. And
alhamdulillah, you get there's nothing goes way to
waste in this journey. You get rewarded for
everything and it's rewarding
in this life inshallah and in the next.
You're learning,
you're engaging.
So that would be,
that would be a good thing. One of
the things that I read recently was,
Sometimes
he would read a verse
and
he would fall ill for 3 days
because of the impact of one verse on
him.
People would visit him as a sick person
for 3 days.
He would be in bed, won't be able
to move.
One verse knocks him out.
That's the connection with the Quran. That's the
connection of the companions, radiAllahu anhu. And that's
something to aspire
to. So let's continue with Surah Al Hadid,
and we said the,
the general theme of Surah Al Hadid is
faith and iman,
and it talks about different aspects.
It talks about Allah
his names and attributes.
Then there's an invitation
to Iman and that Iman is light
that Allah sends the prophet sallallahu alaihi wa
sallam with light to bring you from darkness
into light. And then Allah here will talk,
as we will discuss today, about the hypocrites,
the believers on the day of judgment and
the hypocrites.
And we'll show you how the difference between
iman and disbelief or iman and hypocrisy, how
it translates
on the day of judgement. So we start
with verse number 12.
Here, Allah says highlighting the virtue of faith
and how happy the believers will be with
their faith on the day of resurrection.
Remember the day when you will see the
believing men and believing women with their light
streaming ahead of them and on their right,
that is on the day of resurrection,
when the sun is rolled up and the
moon is eclipsed, and the people find themselves
in darkness,
and
the is set up over *. At that
time, you will see the believing men and
believing women with their light streaming ahead of
them and on their right. They will walk
by virtue of their faith and light in
that difficult in that difficult and frightening situation,
each according to the level of his faith.
And at that and at that time, they
will receive the greatest glad tidings as it
will be said to them, glad tidings for
you this day, gardens through which rivers flow
to abide therein forever.
That is the supreme triumph.
By Allah, how sweet and delightful these glad
tidings will be when they attain everything they
longed for and are safe from everything they
feared.
When the hypocrites when the hypocrites see the
light of the believers by which they walk,
when their own light has been extinguished
and they are left confused in the darkness,
they will say to the believers, wait for
us so that we may have some of
your light. That is slow down so that
we may catch up with you and get
some of your light by which we may
walk and be saved from the punishment.
But it will be said to them, go
back and seek light elsewhere. That is if
doing so is possible, but in fact, that
will not be possible, rather it will be
quite impossible.
Then a wall will be set up between
them, that is between the believers and the
hypocrites.
It will be a strong and unreachable barrier,
which will have a gate on the inside
of which there will be mercy. That will
be the side where the believers will be,
and on the outside, there will be punishment.
That will be the side where the hypocrites
will be. The hypocrites will call out to
the believers, beseeching them and asking them for
mercy.
Were we not with you in the previous
world saying,
there is no god but Allah, praying, fasting,
striving in jihad, and doing what you did?
They will say, yes, you were indeed with
us in the previous world, appearing outwardly outwardly
to do the same as we did, but
your deeds were the deeds of hypocrites,
devoid of faith and sound, sincere intention.
Rather, you gave in to confusion and temptation.
You kept waiting for some misfortune to be
befall us. You doubted. That is, you doubted
what Allah foretold which which was not subject
to doubt, and you were deceived by false
hopes. When you when you hoped to attain
the same as the believers,
although you were not certain in your faith
until the decree of Allah came to pass,
that is until death came to you when
you were still in the in that blameworthy
state.
Thus, shaitan, the deceiver, deceived you concerning Allah,
for it was the Shaytan who made disbelief
and doubt fair seeming to you and you
were content with that doubt. You trusted his
promise and believed what he said. So this
day, no ransom will be accepted from you,
oh hypocrites,
or from those who disbelieved.
Even if you offered in ransom an earth's
weight of gold and as much again, it
would not be accepted from you. Your abode
will be *. That is where you belong,
and it will take care of you and
welcome you.
A hapless journey's end in the fire. Allah
Subhanahu Wa Ta'ala says elsewhere, and as for
him whose good deeds weigh lightly in the
balance, his abode will be the abyss. And
how could you know what it is? It
is fire blazing hot.
Okay. Before we comment on these verses,
again, nothing binding. Just I wanna see
with regards to timing,
again, how suitable it is for you. So
InshaAllah, in a few weeks, Maghrib will
push later in the night
and
I would say I expect in a few
weeks to start the halaqa at 7:30
till Maghrib inshaAllah ta'ala and maybe for most
of the summer
and even the beginning of
fall,
that would be the case.
So 7:30, is that a good time, suitable
time since we have a good number today
here?
The other choice would be after Maghreb, but
my concern is that as we get into
summer,
Maghreb
would reach around
9, 9 10, 9 15. So that means
we'll start the helaka
maybe
945,
950.
So
I don't know.
So again, no promise to
to follow the majority here. I just for
my own peace of mind.
7
for now, 7 in a few weeks, 7:30,
is that suitable for you guys? If it's
suitable put your hand up.
Okay. So these are the brothers, sisters?
Okay. The majority?
So alhamdulillah,
so that's that's more comforting.
So these verses are actually very beautiful SubhanAllah
from 12 to 15
and Allah describes a scene from the Day
of Judgment
and that's the scene just before the bridge,
'sirat'
And the prophet described
in the authentic hadith, the bridge that it
is thinner than
a hair.
You know a hair, just one hair.
It's the the the tip of the bridge,
the bridge itself is thinner than that,
and it's
sharper than
the,
the edge of a sword.
And people are so and it's extended over
the hellfire, and there
are hooks from the hellfire
that are latching on whoever is walking over
the bridge.
So people on their way to paradise,
so the path to paradise goes over the
hellfire,
and this is the meaning of the verse
in Surat
Maryam, as Allah Subhanahu Waqarah says,
All of you are going to pass by
it. Meaning you're going to cross over the
hellfire.
This is something that Allah made a must
on himself. It's binding. Allah made binding on
himself that each of you would
walk
by the hellfire
or come by the hellfire, and that's basically
when you go over the bridge.
So the prophet describes it in the hadith,
kalalib, the hooks
that latch onto people.
And the thing is, it's not your physical
strength or fitness that will help you cross
the bridge. It's your deeds, your actions. 2
things,
light,
because it's darkness, and the hellfire is dark.
The prophet
salallahu alaihi
wa
sallam
talked
about
the hellfire, The prophet talked about the hellfire,
the flame of the hellfire
has no light.
It's dark.
There's no light in it.
There is no light. Usually the fire, the
flame of the fire gives light, emits light.
The hellfire
does not give light. It's darkness,
complete darkness. So there is the bridge over
it and it's darkness.
So you need 2 things to be able
able to cross the bridge,
efficiently.
You need light
that would show you the way
and speed
so that the hooks don't catch you.
This is one of the verses that not
called Umar for 3 days? Or
Probably, Allahu alaikum.
Right?
It should. Like, if someone obviously
reads reads it, like really envisions that, it's
scary.
So
on that bridge, the prophet said
people for
Some people will cross over the bridge like
lightning.
Like, you know, lightning in a storm, that's
how peep this is how fast will people
go.
You won't be able to see them. That's
1. Some people will go like a wind,
like a fast wind.
Some people will go slower, and some people
would be crawling.
And some people would be as they crawl,
and their light sometimes
it beams and sometimes it dims,
and the hooks of the hellfire will catch
them and bring them down. They're doomed to
the hellfire.
So that's where the scene is happening before
and during this.
So the believers Allah Subhanahu Wa Ta'ala says,
when you see the believers males and females
Their light
is right in front of them, guiding them
as is at their right hand,
and that's a sign of good deeds.
They are given the glad tidings obviously by
the angels.
Glad tidings of the gardens beneath which rivers
flow. You will dwell there forever. And that's
the promise that they are given at the
moment of death
and when they are resurrected and during this
difficult time.
When all of humanity will be in darkness
and chaos not knowing where what to do
and where to go and what's gonna happen
to them, the believers have the guidance. They
have the light that shows them, guides them,
and they have the speed to be able
to cross over the bridge. What would happen,
the hypocrites, because they looked like the believers.
And the hypocrites again, we look at the
hypocrites in retrospect,
in the sense in hindsight.
We're looking at them after they were exposed.
So we assume,
we assume, oh, the hypocrites were known. No.
There was one group of people known at
the time of the Prophet SAW Salam, the
companions.
They were a Sahaba.
And some of the hypocrites were known,
known for the hypocrisy,
but the majority of the quiet hypocrites were
not known. People thought they were companions.
It's only later on that they became more
known after the time of the companions that
they were documented, that these were the hypocrites,
right? And we know about them. But at
the time
they seemed they
they blended in, that's the word.
They blended in.
So what does that mean? That means wherever
there are believers, wherever there are Muslims, wherever
there is a Muslim community, there are hypocrites.
There are hypocrites.
And one of the most challenging things about
hypocrites, they are very difficult to tell.
They're almost impossible to tell.
And even if you have doubts, you can't
tell someone, hey, you're a hypocrite.
Because that you are accusing them of kufar,
of disbelief.
So that's the confusing part is that they
look like believers, they pretend, they act like
they are believers, they pose as believers
and thus people take them on this face
value. But the reality is they are disbelievers.
They don't believe in Allah, They don't believe
in Allah. So how is Allah going to
treat them on the Day of Judgment?
Exactly similar of what they were on the
day in this dunya, in this life. So
they pretended now the disbelievers
as Allah subhanahu wa ta'ala
Allah says
so
and Allah says another verse
People will be grouped Believers,
disbelievers.
Believers, disbelievers.
Where are the hypocrites?
Initially with the believers.
Allah says
The hypocrites seek to deceive Allah but it's
Allah who is deceiving them.
They think they are deceiving Allah. They don't
realize that they are actually deceiving themselves.
They
are seeking to deceive Allah and the believers,
but who is really deceived in this whole
thing?
It's only themselves.
You know when someone thinks they are smart
and they're playing a game and I think
no one knows about them and everyone knows
about them.
And they are the only ones who is
deceived in this, the only one who is
in this delusion.
But everyone knows about them but they don't
they don't don't show it. Like this guy,
there's this guy they said he got a
new job
in a food factory, so he was working
there and you know sometimes he would get
hungry and he would get any of the
snacks
that the factory produces and would eat them.
Then he started taking some home.
Then he started taking some stuff for his
friends. Why? Because no one is asking him
where, you know, there's no,
surveillance.
There is no no one's telling him why
you're taking this. People actually other employees see
him taking the food. His supervisor
sees him taking, you know, snacks. So he's
just being generous to his friends and giving
everyone and he thinks he's smart. These guys
are stupid none of them is taking the
snacks.
So he thought he figured out something that
none of those, you know, knows about.
It came at the end to the end
of the month he gets his paycheck
and he realizes he's getting pennies. He says,
how come?'
They said, 'These are the deductions of whatever
you were taking. Everything was recorded.'
Right?
So now he realized he was the fool.
He thought he was the smartest guy but
he turned out to be
the fool in this situation.
The same is gonna happen to the hypocrites.
The hypocrites think they are smart. They think
they are outsmarting
Allah and the companion and and the believers
and they think they are playing a very
like
intelligent game.
The reality is they are the one at
loss, the only one ones at loss and
they don't know it. When will they know
it? When it's over.
So here on the day of judgment Allah
subhanahu wa ta'ala pleases them with the believers.
So now time for the believers to start
marching
walking over the bridge over a Sirat
making it to paradise.
And these people think, yeah, you know our
our our game
or our plan worked out. We pretended to
be believers, we were not believers,
we just made it. We got away with
it.
So now still now they are deceived. So
they reach
the believers obviously with the light and the
speed that Allah gives them. They make it
over the bridge they make it to paradise.
These as soon as they come there
and they are on their own, their light
goes out or there's no light.
And there's no strength or speed.
So this is why when they call out
to the believers and they say,
to the believers
They they realize now we don't have light
so they still have they're still in that
deception so they call out to the believers
they say you know, let us get some
some of your light. Wait, wait, hold on
until we get some of your light.'
But now they are exposed.
So the believers know them, recognize
them. What would they say to them?
'Kilah'
here it would be Allah Subhanahu Wa Ta'ala
or the angels.
They said go back.
Go back and get light where light should
be gotten.
Where should light be taken from?
This life, good deeds, faith, Amen, right? Amen
and good deeds.
And again it said to them, Go back,
you'll go
back
on the planes of the Day of Judgment
but there's no going back to this life.'
So they realize what that means now.
Then they call out to the believers again,
were we not with you?
We were with you. We prayed, we fasted,
maybe we gave sadaqa,
maybe we did, right? And we were we
were at the Masjid with you, we read
Quran with you, right? Remember those days, those
days? So help us out. Now they realized
there's no hope. Allah is not gonna give
them light.
Still their disbelief is continuing, is guiding their
behavior. So they reach out
to to humans, to the creatures, to the
believers. They think the believers are gonna act,
are gonna help them now.
Again, they're still in that kind of deception.
Now there is an
there is a wall that rises between them.
This wall from that side with the believers
there is what? There is blessings,
there is mercy from Allah Subhanahu Wa Ta'ala
and on the side that faces the hypocrites
there is only punishment and pain. Now the
2 worlds are separated.
Truth and falsehood
separated. Now the lines are drawn. If you
remember, we mentioned previously that in this life
good and evil are mixed.
Truth and falsehood are mixed. This is why
there is suffering in the world.
This is why there is pain in the
world.
This is why there is oppression in the
world. This is why there is misguidance and
confusion in the world. But on the Day
of Judgment when Allah sets everything right the
world of
good and evil will be totally separate.
And and we said the evil will be
in the hellfire and good will be everything
else with Allah Subhanahu Wa Ta'ala in paradise.
So now the wells are separated.
The side that faces the believers there is
mercy
and on that side of the wall there
there is
what?
And on the other side where the
the hypocrites are and the disbelievers are now
there is punishment.
Now these 2 wells are separated.
So they scream out from behind the wall.
Weren't we? Were we not with you? We
prayed and we fasted and we did this
and we did that, we recited Quran and
we did all of these good deeds, right?
But again good deeds without iman are pointless.
Cause if someone does not have iman,
does not have iman. We said iman is
not like conviction
that Allah exists or that Allah is the
creator and the rub, the provider and the
sustainer.
And it's not the conviction that Allah is
the only one who has the right to
be worshipped, to be loved like this.
This is tazdirk.
This conviction is not enough. Your your heart
has to act on this, has to react
to this. An example of this, we men
and and I I'm mentioning this, I'm repeating
this because I want to make sure that
we really get this right.
This concept of
'ilm and 'amal,
people confuse them. People think 'ilm'
Yeah it's I know knowledge and Amal is
what I do outward. Now again we want
to understand what Amal means with Ahlus Sunnah
Amal is amalulqalb
first and foremost.
It's the actions of the heart.
Actions of heart. This is where your actions
start because if you're gonna say alm and
amal based
on this common understanding. Okay, alm is I
believe I accept, right?
And I acknowledge the truth
and 'amal'
and I do righteous deeds so the hypocrites
did that
The hypocrites did that. What are ibn al
Qayim subhanahu wa'hi says what is the difference
between
al muminean and al munafiqeen?
What's the difference? He says Analulkal.
The actions of the heart.
That's the difference.
That is the difference.
It's the actions of the heart.
So
So they said, went we with you? We
did this. We did that.
So
you were with us,
but
You were not upon the truth. You were
upon falsehood. You fooled yourselves. You deceived yourselves.
You tried to deceive
Allah and the believers, but you deceived yourselves.
You thought you could fake it,
but it's not about faking it. It's about
being truthful to Allah Subhanahu wa Ta'ala.
So their deception would return to them on
that
day.
And that's
it.
There will be no ransom. You can't save
yourself. You might say, I wanna pay, I
wanna give. There's nothing you can give. You
don't have anything to give, and even if
you were to have something, you can't. Because
the whole point was about testing humans. Why
did Allah create us? To
test us. He's the one who created
death and life so that
he tests you in terms of who's good
in deeds. And when we say good in
deeds again, deeds start where?
In the heart.
Deeds, actions
start in the heart and then they translate
into speech and visible
action.
Okay.
So they will end up in the hellfire
and Allah says
The hypocrites are in the lowest
levels, the lowest depths
recesses of the hellfire.
That's what the hypocrites will be. Why? Because
they were the worst of the at least
the disbelievers were obvious about it. They were
honest about it. They said we disbelieve. We
don't we don't we don't accept that. But
the the hypocrites, they disbelieved
but then also added a layer of deception
on top of this.
So their crime is double, so their punishment
is double.
So they're gonna be in the lowest levels
of the hellfire, which is again the worst
the worst part of paradise. Like,
Abdul Muttalib, the prophet sallallahu alaihi wa sallam,
what did he say about him?
Where is he gonna
be? At the surface levels
where the punishment is lowest.
The hellfire are levels, the deepest levels are
the worst,
the most punishment.
He said the levels that are less, where
there's less punishment, Right? Where he wears those,
shoes that are made of fire
and his brain boils
because of that.
And this is what this is a lessened
punishment
for him because of the help that he
gave the prophet sallallahu alaihi
wasallam.
Okay let's continue.
As the brother reads the translation,
please pay attention. This is a clear example
of how you
do Tadabur.
Ibn Sadeer
He does a clear and excellent
work of Tadabul in these two verses.
So pay attention to what he says or
the meaning of what he says and see
how we can read the Quran and make
connections. This This is part of and reflections.
Having mentioned the situation of the believing men
and women and the hypocrite men and women
in the hereafter,
which should prompt hearts to humble themselves
before their Lord and submit to His greatness.
Allah now gently chides the believers
for not doing that, and He says,
has the time not come for the hearts
of those who believe to be humbled at
that mention of Allah, and of what has
been revealed of the truth? That is, has
the time not come when their heart should
soften
and be humbled at mention of Allah and
the reminder, which is the Quran,
and to submit to his commands and prohibitions
and what has been revealed of the truth,
which was which which has been brought by
Muhammad salallahu alaihi wa sallam.
This is urging the believers to strive hard
to make their hearts humble before Allah and
to accept what he has sent down of
the book and wisdom
and to pay heed to divine exhortation and
Islamic rulings at all times, and to constantly
check themselves on the basis of those teachings.
And they should not be like those who
were given the book before, whose hearts grew
hard with the passage of time. That is,
they should not be like those to whom
Allah sent down scripture that should have caused
them to soften soften their hearts and submit
fully to Allah's will, but they did not
persist in following it and were not steadfast
in adhering to it. Rather, with the with
the passage of time, they became heedless, so
their faith diminished and their certainty
faded, whose hearts grew hard with the passage
of time, and many of them were evildoers.
For the heart needs to be reminded at
all times of what of that which Allah
sent down, and it needs to be refreshed
with words of wisdom. It is not appropriate
to be careless about this matter for that
is the cause of hardheartedness
and falling to weep with fear of Allah
failing to weep with fear of Allah.
Know that Allah gives life to the earth
after its death. We have made the signs
clear to you so that you may understand.
The signs inspire minds to attain knowledge of
the divine
attributes.
For the one who gives life to the
earth after its death is able to bring
the dead back to life after their death,
and then he will requite them for their
deeds. The one who gives life to the
earth after its death by means of rainwater
is able to give life to dead hearts
by means of what he has sent down
of truth to his Messenger sallallahu alaihi wa
sallam.
This verse indicates that the one who is
not guided by the signs of Allah and
does not submit to the laws of Allah
has no power of reasoning.
So these verses,
Famously, they are reported as the reason for
the repentance or the Tawba of
with the great Muslim worshipper and scholar,
some narrations. Again, these are stories that are
mentioned in the books,
suggest that he was,
he used to break into homes
as a burglar,
as a thief,
and
he was in love with a young girl,
He was still young
and one day he climbs he was of
the habit of climbing into her house sometimes,
sneaking into her house to get a glimpse
or whatever.
So he was climbing into her house and
the neighboring house, in the neighboring house at
night, in the middle of the night, there
was someone praying 'payamalay'
and he was reading this verse.
Isn't it time
yet for the believers that their hearts are
humbled,
are impacted,
are awakened, are and are revived
by
the remembrance of Allah
that they yield to the to the remembrance
of Allah, to the mention of Allah Subhanahu
Wa Ta'ala and the truth that was revealed
in the Quran.
And it struck him.
The verse the verse struck him at that
time, and it woke him up.
And his response
was,
Indeed, my lord, time has come.
So that was the reason
that
spurred on his
repentance.
Said,
He said
there was only 4 years
between the moment we became Muslim
and
the the time that Allah sent down this
verse or Allah reprimanded
us
with this verse where he says, isn't it
time for the believers that their heart are
humbled by the remembrance of Allah and the
truth? So it was
this verse is Makkiyah
for sure definitely.
What is the meaning of kushua?
'Alamia and ease in it time' So Allah
Subhanahu Wa Ta'ala is speaking to the believers
and Allah is saying the impact of the
Quran on the hearts is what? Khushua.
If your heart receives the Qur'an
it should go into a state of Khushua'a
That's a heart that is alive,
high and healthy, Salim
That's the nature of the heart
If your heart does not respond positively
to the Quran your heart is either sick
or ill.
There is no other diagnosis.
You can't have a good heart and not
get touched by the Quran. Impossible.
Impossible.
Impossible.
Allah says
about the
Quran
The believers get shivers
when they hear the Quran, when they come
across the Quran, when they read the Quran.
Then their hearts and their bodies
fall in rest and khushu'ah
with the Quran. That's the response
of faith,
the response of the heart to the words
of Allah. The heart recognizes Allah. If the
heart is healthy, or the heart is alive,
it's not dead, and it's healthy, it's not
sick.
What happens?
It's gonna respond
freshly to the Quran.
There's no way it can like,
fall deaf on the Quran
or be indifferent to the Quran. Impossible.
Impossible. If it comes directly in direct contact
with the Quran, it has to have it
has to elicit. The Quran has to elicit
that kind of response.
If you don't get this response either there
is a barrier that is holding that
or there is what
there is an issue with the heart. This
is what Allah says
In these verses in the Quran. Reminder
For those who have a heart meaning
who have a heart that is alive, a
heart that is healthy. Because someone who has
a heart that is dead they don't have
a heart
or their heart is sick
to a great degree that doesn't get touched
by the Quran or reminded by the Quran
or awakened by the Quran then again it's
like they don't have a heart.
This is what Allah says about them.
They are dead. They're not alive.
That's the life of the heart
Or and some scholars say here
in the meaning of
and also
has a heart and
paid attention
Paid attention because sometimes you could the Quran
could be someone could be reciting the Quran
when you are busy with something else you're
not paying attention. So it's not your heart
is not coming in contact with the Quran.
Okay? So that's the natural response of the
Quran. So when Allah says to the believers
Isn't it time for the believers that their
hearts
show that response, that kind, that humility,
that
state of obedience and love it's Khushu is
a very deep state. It's the natural response
to Allah It's the heart's natural response to
Allah. This is why you are supposed to
have it in salah.
Because in salah you are standing before Allah
you are in direct contact with Allah. That's
the heart's response to Allah. Khushur is what?
Khushur is when the heart feels the love
and experiences the love of Allah
and the fear of Allah, the awe, sense
of awe before Allah subhanahu wa ta'ala at
the same time
and it enters that state of connection with
Allah Subhanahu Wa Ta'ala it reflects on the
body.
How does it reflect on the body? The
sense of sakinah,
serenity, peace, calm.
So Allah says
You see the land
Allah talks about barren dead land.
There's it's motionless.
It is still there's no sign. There's no
movement in it. There's no dynamism in it.
Why? It's dead.
But Allah is not talking about the Khushu
of the heart is when your whole being
is in a state of calm and peace.
Why? Out of love of Allah, not out
of meditation.
We're not talking about meditation and mindfulness
and all that. No. That's not the same.
It's not the
same.
It's not. That mindfulness
and that emptying your mind,
right,
will open your inner world for jinn and
shayat al din to get into you.
Don't do it.
Don't do it. I'm serious about this.
Let's say you empty your mind,
you know, be still,
and don't think about anything.
Take your mind off everything.
Don't engage in thoughts, and just be.
Just be. Right? Just be.
What does this lead you to?
Yeah. You open yourself up for shayateen to
come and fill that void.
So don't do it. And many people had
issues because of this. Then the problem is
that some maybe well meaning Muslims,
they don't have a personal experience with dhikr,
They don't have good exposure to Islamic Sciences.
They read this stuff and they say, wow,
this is like dhikr. This is Khushua.
And they start telling you let's do Islamic
meditation
and they will create apps
and they would, create training sessions
and they would become
spirituality coach,
Islamic meditation coach, right? And then they don't
realize they open you up
to jinn.
Ibn Taymiyyah says,
this is not a new practice obviously it's
taken from these
Eastern philosophies and practices,
and it's been westernized
by,
you
know,
New Age,
spiritual,
and also also by positive psychology.
Positive psychology.
I've been saying he actually talks, so this
is an old practice. It was always done.
I've been saying he says there is no
virtue in emptying your mind
and filling your heart with nothing. There's no
virtue in that. He says, if there is
no harm there's no virtue,
but it's not like the case that there
is no harm.
So dhikr is not the same as this
type
of practices. Dhikr is something else. Khushur is
something else. You engage with Allah. There's a
state of true connection. It's not in your
mind.
It's not a thought.
It's a real connection between your heart and
Allah. Your heart witnesses the truth of Allah
Subhanahu Wa Ta'ala. And and thus it responds,
the action of the heart, it responds with
what? With love, with longing,
with a sense of loyalty. It's drawn to
Allah. That's the actions of the heart.
And it trusts Allah.
And it's in a state of grace because
of that connection with Allah Subhanahu Wa Ta'ala.
And all of that is tempered and balanced
with the fear of Allah, subhanahu wa ta'ala.
That's what
is.
It's a blissful state.
It's a blissful state.
So that's
where do you get this from? Not from
silence,
from the Quran.
And if you can't get it from the
Quran,
what does that mean? Either you're not paying
attention, or you're just reading going through the
words,
or if you are actually putting your attention
on the words, on the Quran, on the
meaning and you're not getting it,
there are issues that you need to fix.
There's either a dead heart or a sick
heart and that's
way good. If you reach this point of
diagnosis, that's a great achievement.
So that means I have to start working
on this. When Allah Subhanahu Wa Ta'ala says
to the believers,
isn't it time for the believers that their
hearts respond with to the Quran, to the
remembrance of Allah and the truth that's in
the Quran?
What does Allah what does Allah want from
his servants?
1st, to put your attention on the Quran
and to engage in it.
Give the Quran time,
read it, focus, give it your full attention,
give it to yourself.
That's the first obligation. 2nd obligation
is that you should have that response to
the Quran, which is Khushur, I don't have
it. You have to work Okay, good. That's
good diagnosis,
you have to start working towards it. How
do I work towards it?
What we've been talking about all this time,
there's no secrets.
There's no secrets. 1st, you should be alarmed
by the fact that your heart is not
responding with to the Quran. This is a
huge red flag.
It should not like you should not be
able to go to sleep if that's the
case.
If you are
able to go and get 8 hours of
good sleep after you come to this realization,
then that's not important on your list. Allah
is not important on your list.
Is there a nicer way to put it?
No, it would be deception. It would be
lies.
If literally you are reading the Quran and
you are not able to get your heart
to connect and engage and have a level
of Khushua
right? And then you're able to go and
peacefully take like
get 8 hours of sleep
you know your other priorities are more important
in your life.
And what does this mean? That means your
heart
is in the intensive care unit,
is in a very bad state.
So what should I do?
You know, that exactly
as you would do when you are in
such,
health condition,
physically
speaking? You would take that seriously. You'd go
to the emergency. Right?
But when it comes to the heart because
it's not so visible physically,
we fail to do this. But you know
what what that means?
Where does this lead to? Look at the
there is something that there's a Dalalah but
the scholars sometimes more fascinating talk about. They
call it Dalalah to look at Tiran, which
is basically when things are mentioned in the
same context.
Allah just talked about the hypocrites
and what happens to them the darkness and
the lack of light.
Then Allah immediately after that, what does he
say?
Addresses the believers isn't it time for the
believers
that the hearts respond with khushur? What does
this mean? This means this state of the
heart
is a very clear sign
if you want to know whether you have
hypocrisy or not.
Because who would engage with the Quran and
read these verses and think about these meanings?
People who ascribe as Muslims, right? As believers.
So if you are not having this response,
if you don't have this kind of engagement
with the Quran, what's going on? There's something
with your
heart. So you are claiming outwardly to be
Muslim you're practicing as a Muslim but your
heart is not with Allah. What does this
mean?
You have to be careful about hypocrisy if
this is the case,
really concerned about hypocrisy.
So what can we do?
He mentions he's gonna he's gonna Allah subhanahu
wa ta'ala the Quran has the has the
cure so Allah subhanahu wa ta'ala says don't
be like the people who got the book
before you the scriptures
nations that came before you the the messengers
came to them with a revelation from Allah
Subhanahu wa'ala. How did they respond? They learnt
it.
They understood it. What did they do?
Throughout the Quran you will find this. You
will find it in Surat Al Nisai, you
will find it in Surat Al Ma'ida, you
will find many of it in Surat Al
Baqarah when Allah talks about many
All of these things that Allah talks about
them
We are prone to the same things.
Why does Allah mention them? So He warns
us, so we take these things seriously.
So Allah says don't be like those people
who received the book and obviously again maybe
they memorized it maybe they
they studied it, they mastered it
but then they let you know the passage
or the passing of time
you know make them disconnect from it. So
they engaged in it in a in a
dead fashion.
It became a habit, a dead habit.
It's not fresh.
It's not fresh. I know this knowledge. I've
seen this before. I studied this before. Isn't
there anything new? So you're not engaging in
your heart. You're engaging in a cold manner.
You don't want to engage in with the
Quran. The Quran repeats itself.
There are people who say oh I heard
this before I read this surah before.
Okay, so what? You are meant to read
this many times the Quran Allah describes it
as Mathani.
Mathani, why is it Mathani? The meanings are
repeated
Why? Because you and the way you humans
understand, the way we humans change is by
means of repetition.
Repeated exposure,
repeated
exposure, repeated exposure. What you need 2 things
awareness,
consciousness, focus
and
repetition.
This is why why does Allah get you
to
what?
SubhanAllah 33 times after each salah so how
many times you end up saying it every
day?
Alhamdulillah
how many times you end up saying it
Everyday.
33 times,
times 5,
Close to 200, right? Each one of them.
What about the are we that? Puru Allahu
had the last 3 surahs of the Quran.
How many times are you supposed to after
each salah,
then in the morning and the evening, 3
and 3. How many times are you supposed
to repeat them? Fatiha, at least at least
17 times,
every day.
Why is this repetition? Because that's how you
learn. That's how you get to your heart.
People say, oh I studied this
over with for good.
No, that's not how you learn. You learn
by repetition. You dig deeper into your heart
with repetition.
So dhikr, you do the dhikr, you might
do it 50 times it doesn't get to
you.
But maybe when you continue and do it
a 100 times now it starts getting to
you.
You do it one day, 2 day. Do
it 2 weeks, 3 weeks and you say
you haven't felt anything. You have to keep
doing it Sofia Nefuri
How long did
he
say? 20 years and I'm pushing myself, I'm
struggling against myself to do
Then I enjoyed it for the subsequent 20
years.
This kind of repetition, you need to keep
dealing, you need to keep exposing your heart.
Repetition, this is how your heart learns.
Now modern ways of thinking they say, no,
you don't have to repeat and memorize. Right?
Just keep keep reading and exposing.
Okay. So repetition repetition repetition.
Alright. Repetition.
Don't worry brothers. No one is trying to
crush you. Just a baby was crawling and
so so Alhamdulillah.
Okay. So that kind of repetition.
So that time does not, you know, take
you away from from the Quran, from reflection
on the Quran.
Their hearts have hardened.
Their hearts have become
hardened.
The heart needs to be soft. Hardens against
the softness which is the sign of the
life of the heart. When the heart is
alive,
it's soft, it's fresh.
But when it dries and becomes hard like
dead skin, right? It is hardened, it doesn't
respond. Sees the truth, it's indifferent.
Knows about Allah, it's not moved.
That's a sick heart or a dead heart,
right? It's hardened Then Allah Subhanahu Wa Ta'ala
says
know that Allah is the one who brings
the
land back to life. How does Allah bring
the land back to life?
Throughout the Quran Allah mentions what
Rain and how Allah brings by means of
it the earth back to life
and many times this is mentioned
in connection with the heart.
Also, Abintaymiyah
and Al Nukaym talk about this about
the the example of the water and the
example of the fire analogy of the water
and the analogy of the fire throughout the
Quran because of the 2 things in the
heart heart. 2 two features of the heart.
The life of the heart and the light
of the heart. Remember the life is where
your heart responds. The light is the knowledge.
You see the same two features came coming
up again the life which is the responsiveness
of the heart and the light which is
the knowledge.
How long is
do we have what time is Barat today?
8:15.
15?
Okay.
So how do we make sure that our
hearts respond with Khushuatah the Quran?
Allah is saying isn't it time for you?
That's a warning and Allah is saying this
So if you you are not experiencing this
response to the Quran,
Allah says know that Allah
brings
the land back to life. Your heart is
a land. The prophet sallallahu alaihi wa sallam
mentions in a hadith likening the hearts to
the piece of land.
The example of what I was sent with.
Okay. I I lost the words. But the
meaning is the prophet says the analogy of
what I was brought with,
which is the truth revelation
is like
rain.
And this rain fell on different pieces of
land. One of them was fertile, it held
the water, and it grew vegetation.
And some lands
did not grow vegetation but it held the
water.
It held the water so people could benefit
from it, birds could drink from
it. And there are lands,
like sandy lands, did not hold the water
and the water sank.
Neither neither
did they
grow anything,
nor did they benefit anyone. They were wasteless
or wasteful.
So so the prophet says this is the
example of what I was sent and how
what I was sent with and how people
responded to it. These are the hearts. So
if your heart is not responding to the
Quran with Khushuah
What brings it back to life? Allah says
Allah brings the earth back to life with
what? With rain. What is the rain of
the heart?
In the hadith
I ask you by every name, each name
of yours
and
etcetera.
That you make the Quran
Today we use it mainly to to mean
the spring season
but the reality, the original meaning of
Is the rain that
brings the greenery.
That's the original meaning of Arrabiyya.
The original meaning of Arabia. Some of the
Arabs, some of the
older dialects of the Arabs, they would use
Arabia
to refer to winter
because there's rain.
Mainly the rainy season is the winter in
that land in that part of the world.
So
and make the Quran like these showers rain
showers for my heart.
It's the Quran.
So how do I wake awaken my heart?
Engage with the Quran. You don't feel anything,
keep reading with contemplation,
keep engaging until Allah Subhanahu Wa Ta'ala opens
that door for
you.
Are there any tricks,
secrets?
No.
No tricks, no secrets. Sincerity beg Allah and
ask Him and engage with the Quran and
give time to the Quran daily.
And Allah would open that up maybe some
people have a shortcut
no
no
it's the Quran
No shortcuts.
No secrets.
Yeah.
No think it's simple, very straightforward.
Yeah, so let's stop with this verse inshaAllah
ta'ala we can take a couple of questions.
Quick,
Very quick questions. Yeah.
I find it hard to and and I
struggle with the concept of and and and
where the best of the best, the worst
of the worst. Like, how do you
understand the levels, like pain and suffering. Yep.
The magnitude is, like, a, like, 10 or
a100, like,
10. Like, your head boiling, like, at the
low. Yeah.
Okay. So how do you comprehend the severity
of the punishment?
Like, that Especially in darkness, like You see
the anxiety that it gives? Yeah. That's the
point.
So okay. So make sure I don't get
that.
That's the point.
But comprehension, you can't comprehend it. No one
can comprehend that. Yeah. And that's just the
thought of it. Imagine the realities
way beyond that. Yeah. Another question?
Sisters, just to be fair?
Sisters, question?
Yes. Go ahead. I have a question that
I would like to ask you at the
end in person. That's the end? Oh, in
person? Yes. Not in public?
Yes. A long stand.
I usually try to avoid the
Stories. Okay.
Yes.
Okay.
I will check it again.
The hadith
of the revelation being like the rain and
the hearts, different pieces of.
This wasn't a question. The brother had a
question. Yes. Go ahead. Yeah. I was just
picturing the scene that you had where you
see
people
It's gonna be each everyone's gonna have this
one.
You think they're gonna be different lanes? I'm
asking. I'm asking. Alright.
No. It's gonna be 1.
It's 1. Right? And by the way, there's
a conference mid, May, insha'Allah.
So they gave me that topic, Asirat, SubhanAllah.
So good,
good coincidence, Insha'Allah.
At 7 next Friday