Moutasem al-Hameedy – The Monumental Tafsir #69 Surah Al Qamar
AI: Summary ©
The speaker discusses the use of multiple names for Surahs in the century before the Prophet's message to stop people from their actions. The concept of the cloud of desires that hold the discernment of the Prophet's message is seen as the beginning of the message, and the cloud is seen as a miracle. The importance of living in a world where reality is revealed is emphasized, and the speaker gives examples of people who remind themselves of the truth and take the burden of their actions before eventually becoming a Muslim. The importance of good balance and watching out for oneself is emphasized, and the speaker gives examples of people who remind themselves of the truth and take the burden of their actions before eventually becoming a Muslim.
AI: Summary ©
So
last
time
we completed Surat or the commentary on Surat
Al Rahman
and now we start
with Surat Al Qomar.
So the Surah, Surah Al Qamar, Surah Al
Q Talabat, you'll find many of the Surahs
have more than one name
because sometimes the name, the Prophet sometimes would
refer to the same Surah using
the first word of the Surah or give
the Surah a name,
or sometimes refer to the surah in multiple
names.
And this shows, just signifies one thing, the
attention
and the care that they gave to the
Quran. When something is very familiar and is
very common in your life, you start to
give it names
you start to give it more names, you
refer to it in many ways.
That's the same with the many of the
Surahs in the Quran.
Here, Allah Subhanahu Wa Ta'ala tells us that
the hour which is the resurrection has drawn
near and its time is at hand. Yet
despite that, these disbelievers still deny it and
are making no preparations for its arrival.
Although Allah is showing them great signs of
its approach that should make people believe.
1 of the greatest signs of the truth
of the message brought by Muhammad ibn ibn
Abdullah salallahu alaihi wa sallam is that when
the disbelievers demanded that he show them miracles
to prove that the soundness and truthfulness of
the message that he brought, he pointed to
the moon by which by Allah's leave split
in 2, one half over the mountain of
Abu Qubais
and the other over the mountain of
over the mountain of Qariqaan.
The polytheists and others saw this great sign
which occurred in the upper realm where no
human could create illusions by means of magic.
They saw something the like of which they
had never seen or even heard of happening
to the previous messengers.
They were shocked by it, but faith did
not enter their hearts and Allah did not
will good for them. So they resorted to
their regular ways
of false accusations and transgression,
saying, Muhammad has bewitched us. But the sign
of that having truly happened was to ask
travelers who came to you. If he was
able to bewitch you, he would not be
able to bewitch those who were not present
like you. So they asked every traveler who
came to the city, and they told them
that they had seen that. But they still
said
incessant magic that is Muhammad salallahu alaihi wa
sallam has bewitched us and has bewitched others.
These accusations that nobody could be fooled by
except the most foolish of people, the most
misguided and most lacking in reason.
They
did not only deny this sign, rather they
denied every sign that came to them for
they were prepared to counter the signs with
falsehood and reject them. Hence Allah says, but
whenever they see a sign they turn away.
This does not refer only to the splitting
of the moon. Rather, they reject every sign
and have no intention of following truth and
guidance.
Their only aim is to follow their whims
and desires. Hence, Allah says they deny the
truth and follow their own whims and desires.
This is like the verse in which Allah
says, but if they do not respond to
you, then know that they only follow their
own desires.
If their aim was to follow true guidance,
they would have definitely have believed and followed
Muhammad sallallahu alaihi wa sallam because Allah showed
them at his hands
clear signs, proof, and definitive evidence.
But every matter will reach its inevitable conclusion.
That is until now this matter has not
reached its conclusion,
but it will do so. Then the believer
will be enjoying the gardens of bliss and
the forgiveness and pleasure of Allah.
Whilst the disbeliever will be sub subjected to
the wrath and punishment of Allah forever and
ever.
Allah
says explaining that they have no valid aim
and are not following guidance. Surely, they have
come to them stories
there have come to them stories of earlier
nations.
That is stories of earlier and later nations
and clear miracles
that should serve to deter them. That is
they they should deter them from their error
and misguidance
in which there is profound wisdom from Allah
that establishes his proof against the the disobedient,
and no one has any argument against Allah
after the coming of the messengers.
But the warnings are of no avail. This
is like the verse in which Allah Subhanahu
Wa Ta'ala says, verily those against whom the
decree of your Lord is fulfilled will not
believe
even if every sign were come to them
until they see for themselves the painful punishment.
Okay. So
Surat Al Khattarbat Sura Makia
and
it was revealed after the famous event in
the life of the Prophet SAW
where at some point, Ulaish
reached some sort of an agreement with the
Prophet SAW Alaihi Wasallam that bring us a
very
clear, open,
unequivocal sign,
which is beyond the normal.
Okay. Beyond, you know, what we know,
so that
it testifies to your being sent by
break the norms
for us in that sense.
And that's what a miracle is, right?
Which is it breaks the normal ways in
which
the universe functions.
So they wanted a universal sign.
So the Prophet
SAW
obviously with the command of Allah points at
the moon and Allah splits the moon into
2 halves.
So one half is on Jabal Abi Qabis
and one the other half is on Jabal
Qa'i Qa'an. So basically split over the horizon.
1 at this side, 1 at this side
so they can see it.
And Allah here, subhanallah, this the beginning of
the Surah is reminiscent of the beginning of
Surah
Same same
spirit the same subhanAllah like
sense of the of the verses is again
echoed here in Surat
Surat Al Qamar.
So they saw this, they saw that the
moon really split
and
as Allah mentions also in Surat Al Baqarah
the disbelievers,
whether you warn them or you don't warn
them, they are not going to believe.
And Allah says in other places, for example,
in Surat Al
Anam,
were We to send down upon them the
angels
and cause the dead people to speak to
them, like bring them to life in order
to speak to them to see that these
are things only Allah can do.
And that We would bring everything
to be witness
to witness before them
on the divinity of Allah
his sole right to be worshipped and on
the mission of Prophet Muhammad sallallahu alaihi wa
sallam. They
won't believe
unless Allah Subhanahu Wa Ta'ala turns the heart
into
faith into iman and belief. Somebody might say
okay why doesn't Allah turn their hearts
to faith? But Allah Subhanahu Wa Ta'ala puts
guidance where it belongs.
Allah puts Hidayah where it belongs.
So the ones who choose guidance, Allah rewards
them with more guidance.
And those who have believed We increase them
in whereas those who turn away from Allah,
Allah increases them in misguidance
When they turned away from
the truth, Allah increased them in their
misguidance.
So they asked for this sign and Allah
Subhanahu Wa Ta'ala gave them this sign, the
prophet sallallahu alaihi wa sallam pointed at the
moon and it split
into 2 halves.
They saw it, but because again, it was
not about signs,
the mission of the Prophet SAWS, the message
of the Prophet SAWS is self evident.
If you approach it without bias, without preconditions,
without holding on to preconditions,
you're not blinded by desires or by other
calculations,
it would make full sense.
It would make full sense to every human
being by the way.
To every human being it's only the clouds
of desires
that hold our logic
and our fitrah
from dealing with the fitrah, from dealing with
the message and accepting it.
Otherwise you are created for this so there's
a perfect match when the message comes.
But what holds this message or what blocks
this message from reaching the heart and reaching
the fatha so that we recognize it,
it's the obvious truth.
And this is why it's called al bayina,
it's the most clear thing.
The Quran Allah calls it mubeen. It's so
obvious.
It is so clear. It doesn't need clarification.
Right? But some the extra evidence and the
arguments that Allah Subhanahu Wa Ta'ala gives are
all there to remove the clouds.
Hopefully remove those clouds
so that nothing stands between the heart and
the truth. So that the heart you know
gets a fair chance
of accepting the truth. So again, it's not
about the signs, it's not about the miracles.
The miracles might do what? They might just
remove
some of the clouds
that are blocking the heart from seeing the
truth. But the truth of Allah is self
evident. The truth of the message is
self evident.
And many people of Quraysh, they admitted that.
They admitted that.
Previously before
before Hijrah, Abu Sufyan admitted
that they know that the Prophet is sent
from Allah.
He was with Al Mughir bin Shoaibah
from,
Atayef.
Both of them were not Muslims at the
time.
So the Prophet met them and he reminded
Abu Sufyan. I believe it was Abu Sufyan.
Yeah. I think if I'm not mistaken, it
was Abusufian.
Well, no. It wasn't it was Abu it
was Abu Jahad. Sorry. It was
Abu Sufyan, was it? Okay. Abu Sufyan.
And he said, isn't it time for you
to believe?
He said, no. We we won't I won't
believe in you. He said, you are, you
know, Banu,
Banu Hashim, and we are Banu Abdi Manaf.
You know, we were always competing.
And once we
got ahead of you, you guys,
you said now we have a we have
a prophet among us.
Like,
like it's just like we are in a
race, like horse race.
And when we managed to catch up with
you as a clan within Quraysh, right? We
became equal. We caught up with You.
Now You're saying we have a Prophet?
It's like it's unfair game for him.
That's unmatched. We can't make it
there.
We won't believe.
So the Prophet sallallahu alaihi wa sallam left
and Abu Sufyan says to Mughayrab al Shaba,
he says
But we're not going to give it to
them. I know he's a messenger from Allah,
we're not going to give that
to
them. So these are the clouds of the
self, status, social status,
wealth,
pride,
tribal
pride and all that stuff. Sometimes possessions, sometimes
attachment to the dunya, your desires,
your plans,
world plans, personal plans,
preferences
form clouds and they hold you and smoke
and it holds you from seeing the truth.
So Allah is saying it's not a matter
of miracles but again here is a miracle.
And
they obviously didn't believe.
They had a way to explain it away
and they said, oh, Mohammed
just resorted to some kind of magic
spell or
some,
some witchcraft.
Right? And he deceived us.
Us. Right?
Right? What is
Seher is usually referred as, we refer to
black to we translate it as black magic,
witchcraft.
Right?
In the Arabic language
is again made from 3 letters.
Sinha Allah. Sahha Allah.
Drawing on words from the root, Sahha Allah,
we
have
Sahar.
Sahar, which is what?
Which is the night. Sahar. What's what's is
a Sahar?
Beginning of the night or the end of
the night? The end of the night. Okay.
The time before Fajr. The office.
Where where you eat your suhoor, which comes
from sahar,
right? Suhoor it's because at the time of
as sahar
Allah says
the the believers Allah describes the believers,
people of Jannah that in this world
that at the time of the last part
of the night,
which is actually the darkest,
the darkest time in the night is a
sahar. They used to turn to Allah and
seek forgiveness. So
it's the darkest
the darkest
of the night
is Asahr.
Payim, there's a word in the Arabic language
Asahr.
What's Asahr?
Asahr?
What is it?
No.
The other one is a sehr.
That's black magic. A sahar.
A saharwan nahar.
What's a sahar?
On the
No. A the chest, the
lungs.
The lungs and the chest. That's a
is the throat area, is
the chest area.
Specifically talking about the internals
or the lungs.
Right? He poked him in his chest.
Because a sadr in the Arabic language just
a tangent but might be helpful A sadr
in the Arabic language has two meanings.
It means the abdomen,
whole abdomen,
and it more specifically means the the upper
abdomen.
The upper abdomen.
Cool? So that's a so a sader you
could actually be referring to your stomach as
a sader. Why?
Because the opposite of that is
is your abdomen
and is your back.
Okay, so the context
defines.
Are you talking about the whole abdomen
or the front area? Or are you talking
about
only the upper area of your abdomen?
Okay. So for example, in the hambalim Imam
Ahmed or him Allahu Ta'ala,
Most of like his opinion was for the
most part that when you hold your hands
Right? We were commanded to put the right
hand over the left hand on a sader.
So Imam Ahmad was of the opinion he
had at some point he had he had
2 opinions basically Qullan but one of the
most dominant especially among the early Hanbalis
is to put your hands where? Below the
navel?
So for example, if you go to the
early Hanbali texts
like Muqtas al Khirabi,
it clearly says put your hand below the
navel.
And until now the Hanbali some of them
say no.
Some of them say yes below here below
the navel. Some of them say no chest
is a sader. Sadaar is the upper one.
Linguistically,
both are correct.
Linguistically,
both are correct. Okay?
But again, now today if you say to
the Arabs, they only know the chest area.
Okay? But what defines the what defines it
exactly? What like what you're referring to is
the context. Back to we said a a.
Right? A
is the upper abdomen, which is a.
Today we call it the chest area, the
lungs, specifically talking about the
lungs.
So actually
I'm thinking about the root. The root is
not is not very easy because
there's
words on the surface that might not
be,
again,
might not fit together. So it's gonna take
us maybe a lot of time so I
will avoid the discussion but I will take
one
aspect.
So
one famous statement like the Arabs would say
It doesn't mean the water,
bewitched
dirt
or mud.
They mean 'afsarahoo' like it's pointed.
Why? Because when the water goes into
dirt and you want to use it for
something, especially building,
too much water gets soaked in water so
it spoils it.
It becomes too loose.
So they use the same word.
So there is something about sahar again that
has to do with making something loose,
allowing air to go into it or water
or liquid to go into it and may
break it loose. That's actually the original meaning,
the core meaning of sahar. But
many of the words in sahab
have to do with
something
looking opposite of what it truly is.
The reality of something being covered up.
And this is what Ibn Faris in Majam
Maqai is he
says he actually says specifically
the root is about
making falsehood look like the truth or evil
look like good.
That's what bin Faris says.
Which is showing
falsehood or evil as the truth or as
good.
Which is actually it has a link to
the original meaning but it's again it's it's
quite a journey so we're gonna leave it.
But just keep this meaning. And this applies
to a sahar which is,
a sahar which is the last part of
the night.
Why? Because it's the darkest and it covers
the reality of things. You don't see things
in in in pitch
in a in the pitch dark of a
sahar.
Right? You don't see things. So the reality
of things is invisible.
Or it could be as well, something was
said, a sahar because
that's the darkest moment of the night.
And
unexpectedly
after that brightness comes out. So you would
expect
brightness to come not after the not to
interrupt the darkest part of the night. So
I would say like and this is why
the Arabs have this proverb,
The darkest they say the darkest
moment
or time of the night is just before
Fajr. They say basically when life gets very
tough,
the darkest moment in your life, know that,
you know, that's a sign that dawn is
coming about.
Okay. So that's a very that's a proverb
in common usage.
It comes just before Fajr.
Okay? So why? Because when you see this
darkness,
you lose hope in light or brightness coming
about. And that's so it's it's actually the
it's opposite of what's gonna happen, which is
light is going to be about. So that's
where things don't look as they really are.
That's this element.
Here it is used
in the sense of,
witchcraft,
black magic,
okay, which is a sehr.
A sehr. Actually, it's
Asseh has Alha has sukoon. Asseh. Alright?
And this is where Sahir comes from. They
accuse the Prophet of being Sahir Qaloo Sahir
Qaloo Sahir Qaloo Sahir Qaloo Umajnoon.
Right? Why? Because they they accuse the Prophet
of camouflaging the truth. Or that he was
affected by jinn and he was dealing with
shayateen,
and he was trying to change the righteous
ways of Quraish.
So that was an accusation against the Prophet
sallallahu alaihi wa sallam. So this is why
they said
they said no and this is something
called or a type of black magic called
'Sihr Takhil' to make you see something that
is not true
or something to see something not as it
really is.
Okay, and that was the majority of sehrd
that was practiced by magicians in the past.
So at the time of Musa
Allah says
is more like
what would be a good word in English
for making something look other than what it
really is and it's just your imagination or
your blur your vision. It's like a delusion.
It's just an illusion.
Just illusion. Okay.
Okay. The black magic of illusion. You you
see something but it's not what it really
is or it's not as it really is.
Okay?
So at the time of Musa 'alayhi salamamullah
says
moving around as living objects or as snakes.
But it's not wasn't real.
It was an illusion.
It was an illusion. So that's what they
accused the prophet
of that the moon didn't split but he
just again played some magic
spell on us and,
it seems to us as though the moon
split
but it didn't. So some of them said,
okay. I mean if
the, he played that magic on us, then
let's wait
for caravans that are traveling to Mecca or
in the desert.
They won't be affected by that magic black
magic. So when he come by that illusion
so when they come about we can ask
them
and
again, they were they were they
were most certain that,
they convinced themselves that it wasn't true, so
they won't get
reports
that confirm their, their desire.
So when caravans or travelers in the next
few days arrived in Mecca, they asked them,
they said, yes, the moon split.
The moon split. Okay? So this was a
miracle that Allah JazakAllah here. So
this was a miracle that Allah Subhanahu Wa
Ta'ala gave the prophet
Sallallahu Alaihi Wasallam.
The scholars actually,
sometimes some of the scholars are very careful
with regards to using the word 'Mornajiza'
versus
'Dala'il'
or Ayat.
So a lot of them would prefer Ayat
and Dalail, Dalail Nubuwa. So there were many
some books written by the,
by the scholars. You'll find in the book
of hadith books of hadith, you will find
chapters.
The signs of prophethood. They're not necessarily Mojizat.
Okay? But again, that's a linguistic
discussion and,
it's not not not a big deal.
So they saw the moon split,
but again, they explained it away in many
things. They said, okay. It's not only that
he bewitched us, but he bewitched even travelers
and everyone.
So it wasn't about
faith. They were they were already opposed to
faith but they were just looking for any
kind of excuse.
And this is what Allah says whatever sign
they see they are just going to say,
you know, this is, again,
some sort of sorcery
or black magic
or witchcraft, so we're not going to believe
in it. And subhanAllah, this shows you this
is a pattern. This is a pattern.
The people of evil, the people of falsehood
will always accuse the people of the truth
and the believers
of their own
of what they are themselves guilty of, which
is projection.
They would always project
their reality
they will always project their reality
on innocent people, on the believers. They will
always do this.
So
yeah. So you see what's what's happening. They're
committing genocide.
They're committing terrorism. It's not even like, even
the word terrorism has become too small for
what they do for their crimes. Right?
And yet
they accuse their victims of terrorism
and their history is all not terrorism their
history
all of their history is genocide.
And not only in any geographical area, like
all around the world.
Name any like place in the world that
was free from these genocides
over 100 and 100 of years,
right? And there's no mention of that.
Yet the victims are the ones who are
labeled with all of these,
accusations.
SubhanAllah. So
that's
always a thing and
there's always a pattern
the people of falsehood
use. So it's important for a Muslim
to examine whatever is being said.
Especially things that are labeled as the Muslims.
It's very important to examine that because a
lot of that is basically
some sort of what you would say gaslighting.
Gaslighting.
It's really massive. Like it's a it's gaslighting
at a massive scale at a global scale
and it's done so systematically
that it becomes there's a machine that feeds
into it and keeps it running, that it
becomes very powerful.
Very, very powerful. It
turns into like proper propaganda
and,
brainwashing.
So it's very important. You have to realize
that this is what you are exposed to.
So you can't just take things at face
value. You can't just accept the narrative on
the surface.
It's very important to find the truth for
yourself.
And it's very hard to find the truth
if you are by yourself. It's very important
again for
for Muslims, always Muslim minds to work together,
to help each other, to identify the priorities,
and to free the minds of the masses
from this massive, again, gaslighting or this propaganda
that is extremely powerful. 1,000,000,000 are, you know,
are invested into this. 1,000,000,000 and billions and,
you know, 100 of thousands of people people
work in this industry.
It's not innocent. It's actually it's like it's
done very well.
It's it's a machine of of of lying
and deception.
So it's very important for the believer, you
know, to always
identify
or define very well their alliances and their
sources
and where they stand.
You have to do that every day. You
have to do this because it's like you're
standing
imagine like you're standing in the middle of
a very powerful, like, current.
You you have very very like slim chances
of being able to push against that tide.
It's very powerful.
So if you are not,
volitional,
if you are not,
purposeful and conscious about it purposeful about it,
It's very unlikely that you will be free
from it. It's very unlikely. So it's very
important to know that we live in a
world and the prophet sallallahu alaihi wa sallam
says,
that there will come upon the people years
of deception.
And doesn't mean like a couple of years
or a few years, but these are times
of deception.
And we definitely live in one of those
times.
We definitely live in one of those times.
Most of what you hear and most of
what you
see is illusions.
It's not complete lies because complete lies are
easy to detect.
It's the
sophisticated lies that have a lot of truth
but this truth is compromised with the twists
that are added to it.
So it's very important to know what kind
of world we're living in. So don't believe
everything you hear, don't believe everything you are
taught, don't believe everything you were taught.
We swallowed a lot of deception, we spoke
about that many times.
We swallowed a lot of lies, a lot
of lies, and our world view is
contaminated with a lot of serious lies.
And this limits your ability to be a
good Muslim, it limits your ability to worship
Allah Subhanahu Wa Ta'ala, it limits your ability
to understand what's going on in the world.
Yeah, so so
they sought again to
project their own
deception and their own lies on the prophet
Sallallahu
Alaihi Wasallam.
Allah is identifying Allah says the reality of
it is that they are following their desires.
They are following their desires.
And this is the it's
is very important to know that,
the role of desires in misguidance
and in turning away from the truth.
It's very important to know the role of
desires. None of us are free from desires
and,
our desires blind us to the truth.
Our attachments to matters of this world blind
us to the truth.
And your desires could be, again, a personal
preference, but it could be an, you know,
a result of the programming that you've been
through, the social programming that you've been through.
So this is why it's important to wake
up. You can't just be like everyone else.
You have to take your life seriously.
You have to take your heart seriously, like
the the purity of your heart seriously. The
stuff that you've been fed lands in your
heart.
It lands in your heart. You have to
work on purifying your heart.
It doesn't land in it doesn't land in
your mind as they say. That's that's all,
you know, messed up language
to to to
to desensitize you.
In Islam and in the Quranic, you know,
way of referring to human beings,
you know, what you learn, what you know,
what you get all, you know, stays in
your heart.
It stays in your heart. So what you've
been taught, what you
what you learn, most a lot of what
you learn is contaminated.
You need to start working for yourself, you
need to
start taking your life seriously.
You need to start to choose Allah Subhanahu
Wa Ta'ala
in every aspect of your life.
And if you don't make this conscious choice
and you think Allah is just something on
the side, like being a Muslim is a
part time thing, It's a nice supplement
to your very well structured
and figured out lifestyle.
And Islam is just a nice thing to
have. Right? It's a nice thing to have,
but you know my life is pretty much
like everyone else.
Then you're not taking your life
You're not taking Allah seriously and
you won't be able to
dig
dig out all these lies and figure out
what's going on and their deception.
So they followed their desires.
Allah says, you know, things have not reached
their full course
and this, subhanAllah, this puts our hearts
to ease because Allah says many people say,
oh, why where is the justice of Allah?
Why doesn't Allah do this? Why does Allah
allow the oppressors to get away with that?
Allah says the story is not is not
complete yet.
Right? We haven't reached the end of the
chapter yet.
So don't, you know, don't think you rush,
or don't think Allah Subhanahu Wa Ta'ala can
be rushed by your impatience.
Allah knows what he's doing. Allah says in
the Quran many times and
I give them the space and the I
let them do whatever they want. Let them
let them get carried away with it.
And the prophet says
Allah
sort of allows or lets the oppressors and
the wrongdoers get away with what they do.
Umlillah.
And then when Allah gets the oppressor or
the wrongdoer,
that's it that's
the end
it's the end Allah Allah is not going
to let them go
because Allah gave them enough chance to fix
their ways
What they did instead, they abused that time
that Allah gave them
and they went, they transgressed even more.
And Allah Subhanahu Wa Ta'ala describes this SubhanAllah,
he says
and the news that have come to them
and Allah is going to mention some of
them
in the surah. The
news
of what happened to the nations before who
disbelieved.
This news, the stories have come to them.
That's how the world runs. That's how this
is the pattern of Allah in dealing with
the world, in dealing with the universe. And
that
the truth comes you accept it
okay? You're saved you don't accept it Allah
is going to give you time
And you can transgress more and you can
think you're getting away with everything.
But at some point,
you know, the punishment of Allah comes.
When? Only Allah knows.
And SubhanAllah every generation they think they are
the exception.
Including us.
We think oh humanity reached a level of
power and sophistication and technology
and very advanced
you know weapons
and
and all of that.
Right? So that's something that
humanity has never seen before so this must
be the exception to history.
No.
No. It's the same thing.
This is the way of Allah with his
creation. It doesn't change. And this power that
we have,
it's not even like it's not a mosquito
even in the estimation of Allah Subhanahu Wa
Ta'ala. It's worth nothing.
It just impresses us humans. But with Allah
Subhanahu Wa Ta'ala, it's nothing. Why you're tiny
small planet
in a huge universe,
right? We're invisible even in in that universe
with all the technology and all the destruction.
It's just
you're literally a small blip on
the radar of existence. You're not even you
don't even register as this small blip.
So so again, this is this is this
is what happens with every generation. They think
they are the exception. They think, oh that
happened in the past, it's not going to
happen to us. There's something special about this
time. There's something different about this time.'
No. History repeats itself.
So Allah says,
time is going to come.
Time will come.
Who knows when Allah, only Allah
the news has come to them.
So Hikma is usually translated as
wisdom,
which is again
partly correct
but Hikma in the Arabic language comes from
the again the root of Hakama,
right?
Has many meanings
but it means to exact and perfect
To exact
and perfect. That's the core meaning,
to exact something and perfect it.
So there are no flaws in it.
It is meticulous.
This is why
Al Hakim means the one, for example, Allah
Al Hakim, Allah's name Al Hakim means
the one who has power, who has hukum,
who has complete control in judgment
and he has all power
and his power is perfect
and complete nothing escapes his power and his
might
so he has all the same
and the reason some creation have a say
is that because Allah gave them this space
only that
And the other meaning of Al Hakim is
that
Allah has perfected everything.
He created and designed and ordained everything. So
your life
is perfected
in all of its details.
All of its details.
And And again, this seems to be a
very like common assumption because
SubhanAllah we have learned so much so many
like
we have learned so many things from the
non Muslims
as Muslims. We have learnt so much from
the non Muslims in the term in the
sense of response to life situations
that it has compromised our Aqeedah.
It has compromised our Aqeedah.
I'll give you an example.
Many of us think,
to tell you how these things seep into
your heart without us knowing about them.
Why do people
get bold
and other people,
you know, don't lose their hair?
Why?
What's the explanation?
Genetics. Genetics.
Now we're not saying this is wrong. Yeah.
You could trace it back to genetics. But
obviously, it's
as now science by the way updates itself
and,
this is the story.
It happens a lot with science. Science updates
itself
and sometimes it cancels itself.
Sometimes it even, like, cancels itself to the
point as we mentioned before that it comes
like a full circle.
Like, comes a full circle. They say, oh,
these things are outdated. They are superstitious. They
are wrong, etcetera. Now we have the science.
But then you're surprised after some time that
science that they had was incomplete.
And now they started they figured out new
technologies that are going to complete this. So
start they updated then they updated then they
updated and then they find themselves
standing where they canceled everything else, and they're
saying the same thing that they canceled.
It happens in many areas.
It happens in many areas.
So they they say you're,
and it seems as though this this is
why I say it seeped into our faith
because they say, oh, I mean, it's just
genetics.
Although it's not only genetics, it's environment as
well with where they call epigenetics.
Like because the environment has a say on
how your your genetics are translated or which
part of them gets activated and how they
get activated. But let's say it's your genetics.
Keep it simple.
When someone says, oh, you just inherited these
genes. Right?
So your hair is gonna your hair is
gonna fall off.
It sounds random, right?
It sounds random. You just happened
to inherit those genes and that's why you
lose your hair.
But you know, even this
was designed
by Allah.
Everything. This includes everything.
Every every every everything.
Allah created it with a precise measure, meaning
with a purpose as well. Badar also means
purpose with intention.
So even
your genetics,
which seems to be like you just happen
to inherit these genes, you happen to,
you know,
just because randomly your parents
came together. Life circumstances that are random. Right?
See, we're taking the,
the the the tenet or the the 'Aqeedah
of chance,
blind randomness,
that it shapes many of your life. But
Allah says that everything
was designed by Allah.
Everything.
Including
the even the things you think are insignificant.
Your whether the color of your eyes, your
height,
your physiological
traits,
your genetics,
you you whatever. Again, you're
you're losing your hair or keeping your hair,
all of that. Do you think it was
random? No, it was purposeful but in ways
we don't understand. That's the knowledge of Allah,
it covers everything.
So there is no randomness.
There is no randomness but this is how
when they teach
us
again facts, scientific facts. I'm not gonna argue
with them. Scientific facts. They they don't teach
you scientific facts. They teach you scientific facts.
Based on what? Wrapped in what? They're
Or you happen to inherit those genes. They
happen to be there.
They're random. There's no purpose behind them. And
that's, you know, that starts that grows bigger
and bigger in our life where it seems
like sometimes even things that happen in your
life and you think you have sort of
like
you've been forgotten in the qadr of Allah.
You happen to fall in a corner and
you know just you know the system missed
you, the system of Al Qadr missed you,
and you happen to get like
the all the poor chances or you fell
in the cracks
of Al Qadr.
Many people think, oh, I think oh Allah
just left you to yourself.
No. Everything in your life,
including even the most disastrous moments are designed
optimally for you. For you.
They're designed optimally for you, Allah designed them.
There's no randomness. Randomness is just when you
fail to explain something,
you just say oh random.
Because you don't know.
I mean fine if you want to say
they seem random to me but at least
don't ascribe that to Allah Subhanahu Wa Ta'ala
and don't ascribe
this blindness to things because these things
were designed meticulously
by Allah subhanahu wa ta'ala with purpose.
So that's the world we live in.
It's perfectly orchestrated,
everything.
Everything.
And you know what that does? That puts
your heart at ease.
Because who designed all of this? Including including
these like
the genetics that you happen to inherent and
inherit
inherit.
Who did that?
The most perfect, the most wise.
So that's part of what Al Hakim Hikmat
Hikmat Hikmatum Balira
Allah says Hikma so it's not
just wisdom but it's complete perfection you're dealing
with Allah and there is complete perfection
there's complete perfection There's complete perfection in the
Quran. There is complete perfection in the world
that you live in which is
which is the what you call your life
circumstances.
And we call them accidents,
coincidence,
right?
We we've inherited so much,
we're attributing things to randomness and not to
Allah subhanahu wa ta'ala.
And it's even hard like when you talk
about this as a Muslim like many people
feel uncomfortable.
Like
Why? Because, yeah, we've inherited so much. We
have swallowed so much because when they teach
you, you know, whatever, even if even if
it's a scientific fact, they teach
you they teach you it with
the whole package.
The whole world view.
The whole world view. So those who think
that, oh, you know, you just live life
like everyone else, learn in school like everyone
else, and you as a Muslim, you have
something on the side, you can always bring
it bring it in as a nice thing
to have, right?
Again, it's like the
I don't know, it's like the
like you have
the car, right? But
Islam is some accessories.
It's nice to bring to have it to
apply it to your car, but you have
the car, you have the vehicle, you have
the functionality of it. Many of us, that's
how they treat Islam.
So what's the difference between a Muslim and
a non Muslim then?
The Muslim views life completely differently.
And that reflects on their goal setting, that
reflects on their priorities, that reflects on how
they process the world, and
is
So engaging with the Quran hopefully with the
reflection slowly slowly starts to change us, starts
to help us free ourselves because we are
captive here. We are captive and captive to
who? To things that are to the tools
of shaitan
and to the servants of shaitan.
That's who we are captive. We've become captivated
to understand the shackles are in the heart.
Okay so
so Allah says again, these warnings,
they
they they don't benefit these people who are
following their desires and their Hawa. Okay.
Here, Allah Subhanahu Wa Ta'ala says to his
messenger, sallallahu alaihi wa sallam,
it has become clear that there is no
way that disbelievers will be guided. So there
is no option left but to turn away
from them. So turn away from them and
wait for the momentous day and terrible horror
to befall them.
That will be when the caller, namely Israfil
alaihi salam, calls them to something terrible,
that is, to something awful that people would
be scared of, and nothing more terrible and
more distressing than it has ever been seen.
Israel
will sound a blast on the trumpet and
at which the dead will emerge from their
graves for the final judgment.
With eyes downcast,
because of fear and dread that has reached
their hearts,
their eyes will be downcast humbly for that
reason.
They will come forth from their graves like
swarming locusts. That is because of their large
numbers and their movement. They will resemble a
swarm of locusts covering the earth with their
huge numbers.
Rushing headlong towards the caller that is hastening
to hastening to respond to the call of
the caller.
This indicates that the caller will summon them
and command them to attend the place of
gathering on the day of resurrection,
and they will answer his call and hasten
to respond to
it. The disbelievers whose punishment has come will
say this will be a hard day. This
is like the verse in which Allah subhanahu
wa ta'ala says not easy for the disbelievers.
What this implies is that it will be
easy for the believers.
Okay. So the response to those who,
disbelief,
with purpose and intent
and insist
on their disbelief
insist in their disbelief.
The response to them is to turn away
from them.
So Dawah,
Allah says
and remind
if the reminder is beneficial
or is likely to give fruit.
So there is the there's stages of Dua.
1st,
it's to convey the truth
to the people
with the hopes that they would respond positively
to it and benefit from it, for their
own sake, for their own benefit,
for their own benefit.
And sometimes the truth or the heart needs
to be reminded of the truth more than
once.
We have many of the companions who later
on, like, who were non Muslims and they
were fighting the Muslims for years.
And then at some point, they became, look
at Khaled bin Walid
He fought the Muslims for how long?
He fought the Muslims against the Muslims. He
was a staunch enemy,
to the Muslims for such a long time,
Right? But eventually he came to Islam.
So it's Allah Subhanahu Wa Ta'ala who guides,
but it's important to
keep a constant reminder.
Keep a constant
reminder.
After the initial invitation,
in the hopes that Allah guides people,
there becomes more of an establishing the truth
and
taking the burden off your shoulders before Allah
Subhanahu Wa Ta'ala
because it's an obligation of the people of
the truth to convey it.
It's an obligation.
Right? They enjoined one another with the truth
and with
patience or forbearance.
And as in with many Isla'il, those who
would
fish on Saturday when it was prohibited for
them, Right? They would lay the fishing nets
Friday night and then collect them Sunday morning
and say, oh, we haven't fished on
Saturday. Some people advised them.
Another said, okay, these people are not taking
your advice. So why do you advise them?
Why do you keep reminding
them?
Help me out.
Out.
Yeah, so just this is just to, you
know, excuse ourselves before Allah that we have
done what Allah commanded us, which is to
convey the message and remind of the truth.
Okay? But it's always done with wisdom.
The reminder is always done with wisdom.
You don't need to overdo it.
You don't need to overdo it. So what
is wisdom?
What is good balance? This is something that
you have to
sort of work out yourself.
You have to work out yourself.
In certain situations, you might want to increase
the frequency and remind people over and over
again. In other
situations you might need to slow down and
make it
make less of a reminders because it's more
likely.
So whatever works out best.
And you have to watch out in these
cases you always have a desire and a
preference.
So make sure yet that your preference doesn't
blind you
and does not overtake you or does not
contaminate your intention.
Because when you remind people, by the way,
when you advise people, you're also sort of
it could turn to a power game.
You're gaining the upper hand over them. You're
commanding them. You're reminding them.
And shaitan will always use this by the
way.
Shaitan will always come and push it over
the edge.
Tip it. Why? So that instead of it
being something good, it becomes something evil.
Advising people and they say, You see these
people are refusing the truth, you are better
than them,
and that's how he destroys it for you.
So
it's it's this is why it's called wisdom.
It's called wisdom or al-'aql
here. Proper good sense.
Good sense is important. Abdullah ibn Masood
said, 'Khan Allah Sallallahu
Alaihi Wasallam.
Actually,
the story where he said this statement
was his students he Abdullah al Masood used
to teach his students every Thursday,
and for most of the week he would
avoid like he would not teach them that
much, maybe something after fajr or but not
so much. He would teach them Thursday, al
Khamis.
So they said, Yeah, Baghdad Rahman,
you know,
if you were to increase like the classes
give us a little more
meetings and advise us more,
He said,
The Prophet Sallallahu Alaihi Wasallam used to seize
the right moments to give us advice
and he would do it sparingly.
Out of fear or lest we
grow
bored or
impatient
or overwhelmed.
So it's not like a virtue to keep
always just
reminding, reminding, and,
you know, stalking people
chasing them
and no.
And with some people it tends to a
point where you don't advise them anymore. Ibrahim
alaihis salam, he advised his father and his
people and got to the point that's
it. He gave us gave up on them.
So Allah SWT
says, 'Ok, leave them.
They will come when? You know, the Day
of Judgement will come.
And Islafi alaihis salam is going to blow
the trumpet and people are going to come
out of their graves in huge numbers just
like these locusts. You know, when they
sort of swarm
or storm an area it's like
the sky becomes invisible.
Literally, like, if you have seen any video
of that, like, it's like cloudy
the cloudiest
day ever. Like, you this it turns almost
as night.
They block the brightness of the day completely.
It becomes very, very almost like nighttime.
So that's how humans are gonna come out
from their graves. That's the state of the
day of judgement.
They are again coming flocking to the source
of that,
that call
And the disbelievers know that's that's the hard
day. And it's not like a day you
know, because what makes a hard day easy
for you is that you say this shall
pass. Right?
It will be over.
It will be tomorrow,
but with that day it's infinite.
But that hard day
it's infinite, like there's no end for that.
It's going to go infinitely.
So imagine the amount of despair and pain
that they will be in. So the Surah
continues with mentioning the stories of the prophets
or sort of referring to them.
So we inshallah, we're going to cover that,
but let's just talk about
the same as
'monkar'.
'Monkar',
right? And the meaning of Munkar is?
How do we translate Munkar?
What is the translation of Munkar?
Translation of monkar.
We translate it as haram. Yes?
What?
I can't hear that.
Not allowed. Okay. Not Haram, not allowed.
Okay. What else?
Okay. Okay. Haram, evil, fine. Let's put that
as a category, but there are we can
use it to mean other things.
Yeah, who said that?
Okay, Zakalai. Unknown.
Unknown. Munkar.
Unknown
is unknown. For example, someone who's not known.
Nobody.
Like you say in English, when someone says
something,
and you say, oh, he's a nobody.'
Right? How do you say this in Arabic?
The Arabs, those who speak Arabic, how do
you say this? It's a it's an insult.
'Nekiela'
Who a Nekira? He's a he's a nobody.
Why a Nekira?
He's
a nobody.
Same thing, 'monkar'.
'monkar'. Okay? 'na kara'. So what let's take
the verb.
'Ankara'.
What's Ankara?
Not Ankara which is Turkey's
Ankara,
Turkey's capital.
No,
Anka'ala
as an Arabic verb.
By the way, what's the old name of
Ankara
in history?
It wasn't called Ankara before.
What was it what was it called? What's
the Arabic name of the old the old
Kostataniah is Constantinople,
Istanbul now.
Ankara,
Amuria,
the city of Amuria. Remember the story of
the woman who was
imprisoned, Muslim woman who was imprisoned by the
Romans or by the Byzantines,
and she said, 'Wa Muqtasimah.'
Right? She called on the Muslim Khalifa Muqtasim
and he set an army.
She was in Amuria
and he
put together an army from Baghdad to Amuriya.
Amuriya was Ankala,
he's Ankala now, Okay?
So for those who
know a little about history or interested in
that, Ankara or Ankara in English.
It's 'Amuria'. So what's the verb 'Ankara'
in the Arabic language? From Nakir, Nakara.
Munkar,
right?
Munkar,
Nukar.
Ankara. What's Ankara?
Come on, there's many Arab speaking people here.
Ankara.
To
deny something.
To deny.
Like someone is guilty of something, right? And
you you catch them red handed or you
face them with the accusation
and they deny it.
Ankara, you say Ankara,
okay?
And Ankala also
to
to find something to be strange.
And this is closer to
the word
here
is more like this is something we don't
know.'
this is something we don't know.'
So you you sort of sense
sense what the meaning of the root is.
Right? Something
we don't know, something we don't admit, something
we don't
agree with, right? And this is where munkar
in Islam comes from.
Something Allah does not love, Allah hates,
Allah dislikes.
It's called
and why is it
so as evil or as a sin, the
opposite of it is what?
What is the opposite of mumkar?
Right? What's
the meaning of 'maruf'?
Literal meaning?
Known. 'Maruf'
means known.
Unknown,
unrecognized.
Why?
Allah Subhanahu Wa Ta'ala gave humans Fudra
and then Ma'ruf
is known to the Fudra
Recognized and accepted by the Fiddler,
whereas Al Munqar, there is rejection in
towards it in the Fiddler.
The footer doesn't recognize it as a legitimate
way of action of acting.
So this shows that Allah subhanahu wa ta'ala
put inside the safutras. So what Allah made
halal, what Allah made an obligation, is actually
something that is in line with our pure
taste before it gets contaminated.
Before it gets contaminated, a healthy heart
retains
a healthy taste.
And the corrupted heart
develops,
an inaccurate taste.
So this is why in Islam taste
does not get into legislation.
Because most humans taste is corrupted.
Most humans taste is corrupted
but
originally in the fitra,
you actually have a taste for what is
good and for what is evil.
You have a taste for what is good
and what is and what is evil.
Okay? And this is why
Al Imam Shafi'i was against Al Istihsan
in Fiqh.
Against Al Istihsan. Al Hanaf, the Hanaf in
the Hanafi Madhab,
they say if someone is righteous and very
well trained in fiqh
their taste counts
in certain
issues.
In certain issues their tastes like their preference
is this the correct or that the correct?
Is this the right interpretation of this or
right interpretation?
In that very narrow area,
they say,
their taste has weight.
And by the way many scholars have this
but it's again they use it sparingly.
Imam al Shafi'i was against this.
He who resorts to istasan,
then he is legislated with Allah Subhanahu Wa
Ta'ala. Like he put himself as a legislator.
But Imam al Shafi'i still practically did not
deny that very minimal use
of
preferring one opinion over the other
based on
that kind of trained and developed taste.
But it's very unique and again it's not
common.
It's it's not it's not common.
Okay. So back again to Ma'aruf and Mumkar.
Ma'aruf and Mumkar. So
Where are
we?
Here, when the caller invites to something, that
is
What is it? It's something you don't want
especially the disbelievers.
The fear,
the
promise of hellfire and eternal punishment
obviously makes them reject it. Want to reject
it. Resist
it. So that's why Allah Subhanahu Wa Ta'ala
says,
But it's even nukur for the
believers. Why? Because it's beyond the normal. It's
something they've never seen before. It's horrific.
The horrors of the day of judgment are
so overwhelming
that still in that sense, like there is
this kind of
shock
and initial
resistance to it because of the fear
because of the fear of the day of
judgment.
Okay. Then Allah Subhanahu Wa Ta'ala starts
with the story of Nuh alayhi salaam, then
he goes
to Ad and Thamud. So inshallah, we're going
to get to that. We're going to go
go over them quickly because,
again,
these stories are repeated throughout the Quran
and pretty much in in similar order.
If there's any questions, Insha'Allah, we can deal
with them.
What time is now if today here?
47. 47.
47?
Okay. So almost there.
Quick
questions.
Okay. So this is a very advanced matter.
Not only mama Shafi'i, but I just mentioned
him because he was like prime source.
Yeah. But, it was a debate that happened
between the early Shafirs and the early Hanafis.
Again, it's a very advanced,
you know
yeah. It's a very advanced thing in Fiqh.
In legislation. There are areas or there are
issues where the evidence,
conflicting evidence seems to be like so close.
Like it's a very close call and it's
hard to really lean to this or that.
Or an interpretation of a text whether it's
this or that and both of them are
legitimate in terms of like language.
Which one to prefer? So it's a like
again, it's a very how can I say?
It's a very fine and advanced area of
scholarship,
and it's limited like to the top scholars.
And it's very tricky for most people. So
Imam Shafi'i was very decisive when it comes
to it. Not only Imam Shafi'i but others,
but he was a prime character there. Yeah.
Yeah. Let me just give a a chance
to the sisters, if not sisters.
Masha'Allah, the lights are so bright in my
eyes I can hardly see. So when you
put your hand up, put it clearly. Yes.
In the in the last eye you went
over, who's the caller referring to?
Okay. So the color refers to Israfi alaihi
salaam.
This is what
Sheikh bin said, 'Dear hamalallahu. This is why
he seems he interpreted it. He
says,
'Islam.' Alaihi Salam. But again,
it could be
because he blows the trumpet or it could
be
because on the Day of Judgement there's a
lot of calls that go out.
Allah
says, When Allah calls you, invites you. So
there is many angels, there are many angels
that make calls on the day of judgment.
Announcements.
Many announcements are made on the day of
judgment and people have no choice.
This is why Allah says
Many of them were fasirians said
but you respond and you have no choice.
And this is why in Surat Yaseen,
They said, you know, who who who made
us rise from our graves?
Like it's like we have no choice.
They were forced to stand up and respond.
So, yeah, the
the could be
it refers obviously there's no one no angel
makes, like, a call except with the command
of Allah Subhanahu Wa Ta'ala. So they present
the call of Allah, and sometimes Allah himself
calls his people.
Yeah. Okay. Sisters, another chance.
Okay.
Brothers, final question.
Any hands up? I can't see.
Inshallah. We'll see you.
We'll continue with
next week.