Moutasem al-Hameedy – The Monumental Tafsir #79 Surah An Najm
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Allahumma a'allamtana wa zidna ilman innaka anta
al-'alim wa al-hakim Allahumma arzuqna al-ikhlasa
laka fi al-qawli wa al-'amal Allahumma ja
'al al-Qur'ana al-'azim wa rabi'a
qulubina wa nura sudurina wa jala'a ahzanina
wa zahaba humumina wa ghumumina Allahumma a'allimna
minhuma nusina Allahumma a'allimna minhuma jahilna wa
dhakkirna minhuma nusina wa arzuqna tilawatan wa anaa
al-layli wa at-raf al-nihar al
-wajhil ladhi yurrika anna wa ba'd Insha'Allah,
finally, I believe, insha'Allah, today we will
finish Surat an-Najm How many sessions did
we have in Surat an-Najm?
Quite a bit, right?
Alhamdulillah, I think finally we managed to, insha
'Allah, escape, bi-idhnillah I can't guarantee, but
insha'Allah We reached verse number 33 SubhanAllah,
this is, yeah, the verses get very short
here So, pretty much from here till the
end Yeah, 33 to 62 33 to 62,
bi-idhnillah ta'ala قَالَ الإمَام السَّعْدِ رَحْمَهُمْ
اللَّهُ تَعَالَى قَالَ اللَّهُ تَعَالَى أَعُوذُ بِاللَّهِ مِنَ
الشَّيْطَانِ الرَّجِيمِ أَفَرَأَيْتَ الَّذِي تَوَلَّى وَأَعْطَى قَلِيلًا
وَأَكْدَى أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى أَمْ لَمْ
يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَى وَإِبْرَاهِيمَ الَّذِي وَثَّى
أَلَّا تَزِرُوا وَازِرَتُوا وِزْرَ أُخْرَى وَأَلْ لَيْسَ لِلْإِنسَانِ
إِلَّا مَا سَعَى وَأَنَّ سَعْيَهُ سَوْفَ يُرَى ثُمَّ
يُجِزَاهُ الْجَزَاءَ الْأَوْفَى وَأَنَّ إِلَى رَبِّكَ الْمُنْتَحَى وَأَنَّهُ
هُوَ أَضْحَكَ وَأَبْكَى وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَى وَأَنَّهُ
خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالأُنْثَى مِنْ نُطَفَةٍ إِذَا تُمْنَى
وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَى إلى آخر السورة يقول
تعالى أَفَرَأَيْتَ قُبْحَ حَالَةِ مَنْ أُمِرَ بِعِبَادَةِ رَبِّهِ
وَتَوْحِيدِهِ فَتَوَلَّى عَن ذَٰلِكَ وَأَعْرَضَ عَنْهُ فَإِنْ سَمَحَتْ
نَفْسُهُ بِبَعْضِ الشَّيْءِ الْقَلِيلِ فَإِنَّهُ لَا يَسْتَمَرُ عَلَيْهِ
بَلْ يَبْخَلُ وَيَكْدَى وَيَمْنَعُ فَإِنَّ الْمَعْرُوفَ لَيْسَ سَجِيَّةً
لَهُ وَطَبِيعًا بَلْ طَبْعُهُ التَّوَلِّ عَنِ الطَّاعَةِ وَعَدَمُ
الثُّبُوتِ عَلَى فِعْلِ الْمَعْرُوفِ وَمَعَ هَذَا فَهُوَ يُزَكِّي
نَفْسَهُ وَيُنزِلُهَا غَيْرَ مَنْزِلَتِهَا الَّتِي أَنزَلَهَا اللَّهُ بِهَا
أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى أَنْ يَرَى الْغَيْبَ
وَيُخْبِرُ بِهِ أَمْ هُوَ مُتَقُوِّلٌ عَلَى اللَّهِ مُتَجَرِّعٌ
عَلَى الْجَمْعِ بَيْنَ الْإِسَاءَةِ وَالتَّزْكِيَةِ كَمَا هُوَ الْوَاقِعُ
لِأَنَّهُ قَدْ عَلِمَ أَنَّهُ لَيْسَ عِلْمُ مِنَ الْغَيْبِ
وَأَنَّهُ لَوْ قُدِّرَ أَنَّهُ ادَّعَى ذَلِكَ فَالإِخْبَارَاتُ الْقَاطِعَةُ
عَنِ الْعِلْمِ الْغَيْبِ الَّتِي عَلَى يَدِ النَّبِيِّ الْمَعْصُومُ
فَدُلُّ عَلَى نَقِيضِ قَوْلِهِ وَذَلِكَ دَلِيلٌ عَلَى بُطْلَانِهِمْ
أَمْ لَمْ يُنَبَّأُ We'll stop here.
Have you seen the reprehensible condition of the
one who is commanded to worship his Lord
and affirm his oneness, but he turns away
from that?
If he feels like giving a little in
charity, he will not persist in doing so.
Rather, he will become stingy, stop giving, and
withhold his charity.
Such a one is not charitable by nature.
Rather, his nature is to turn away and
be disobedient, and not to persist in doing
charitable deeds.
Yet despite that, he praises himself and raises
himself to a status over his true status
before Allah.
Does he have knowledge of the unseen such
that he has insight into the unseen and
speaks of it?
Or does he attribute falsely to Allah things
that he never said, audaciously combining bad deeds
with self-praise, as is indeed the case?
Because he knows that he has no knowledge
of the unseen, and that if he makes
such a claim, the definitive information about the
unseen that was brought by the infallible Prophet
ﷺ is contrary to what he says, and
that proves that what he says is false.
Okay, so Allah subhanahu wa ta'ala here,
and throughout the surah as we saw, Allah
started with establishing the status of the Prophet
ﷺ, his truthfulness, right?
Allah says, وَمَا يَنطِقْ وَعَنِ الْهَوَىٰ مَا ضَلَّ
صَاحِبُكُمْ وَمَا غَوَىٰ وَمَا يَنطِقْ وَعَنِ الْهَوَىٰ Right?
There is no misguidance there, and there is
no transgression, there is no defect in his
character, and there is no lack of knowledge
or truth within him, so he's trustworthy.
And then Allah exposes the disbelievers that what
they have is actually both misguidance, lack of
knowledge, they're speaking without knowledge, right?
And what they are following is conjecture, is
not solid knowledge, it's something that they have
just inherited without examining it, so they embrace
it, they hold on to it, and they
are adamant about it without even any proof.
And also when it comes to their character,
there is no tazkiyah with them, you'll find
them the transgressors, you will find that they
would choose what is wrong, that they would
side with evil rather than with good.
So in terms of knowledge, ilm, they are
corrupted, and in terms of tazkiyah and character
and personal cultivation of character, they are defective.
So they have no credentials in this regard,
and that's the reality of their gods that
they worship and they celebrate, and that the
reality of their life shows that they always
side with evil rather than with good, they
side with oppressors rather than with the oppressed.
Then Allah subhanahu wa ta'ala now shows
an example, how does this, how does a
person who opposes the truth and is blind
to their own defects, how do they usually
display themselves?
Allah gives us an example, a descriptive example,
Allah says, أَفَرَأَيْتَ الَّذِي تَوَلَّى Did you see
the person who turned away from the truth?
Rather than giving it a fair chance to
assess it, to look into it, see maybe
there is something good in it, right?
And that's what the Prophet ﷺ invited them
to, just listen to what I have to
say, just listen to it, give it a
fair chance, open your minds and your hearts
and assess it on fair grounds.
But they won't, why?
Because they already have a bias, they already
have, they already made their minds up that
this is who we side with, our tradition,
what we were handed down from our forefathers.
So Allah subhanahu wa ta'ala says, تَوَلَّى
أَفَرَأَيْتَ الَّذِي تَوَلَّى In terms of their attitude
towards the truth, they are not interested, they
are not interested, they are not fair.
Number one, وَأَعْطَى قَلِيلًا وَأَكْدَى In terms of
their character, in terms of their charity, Allah
highlights charity here, أَعْطَى قَلِيلًا They would give
a little, وَأَكْدَى, but they would not continue.
This is not a permanent trait in them.
Okay, mashaAllah, this sound penetrates walls and doors.
Allahumma thariq.
So the, and that shows people of falsehood,
people of evil, always maintain good character PR.
Good PR.
And one of the reasons good people fall
for bad people is the good that is
displayed by bad people strategically for image.
For image.
This is very common.
Why?
Because it's confusing.
It's confusing.
Shaykh al-Islam al-Tamiyyah, he says, had
the people of falsehood, all they had was
falsehood, no one would subscribe to their theories.
But what they have is falsehood mixed with
good.
And because of the good, people are attracted
to them.
Because evil and falsehood have no appeal in
reality.
They have no real appeal in them.
There's nothing good about them.
So they have to be mixed with good
so that they appear good.
And this is why in this life, you
won't find pure evil.
You won't find pure falsehood.
It doesn't exist.
The people of evil, the people of oppression,
the people of falsehood, have a lot of
truth and good with them.
That's the rule.
Otherwise, you would not even look at them.
You would not even consider them.
You would write them off.
And this is why Allah subhanahu wa ta
'ala says, وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ And surat
al-Baqarah, وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ Allah didn't
say to them, don't spread or don't follow
al-baatil, falsehood.
Allah said do not mix truth with falsehood
so they get mixed up.
Don't do this.
Because that's the best that you can do
as humans.
That's the most evil you can get.
It's always about mixing.
So if you think there is pure evil,
you're not going to find it in the
world.
You're not going to find it in the
world.
And when we say, oh, this is false
and this is true, it doesn't mean this
is completely false.
It has elements of truth.
And sometimes it's 90% true.
But the 10% is enough to ruin
the whole thing.
If I tell you a story, and 90
% of it is real, but 10%
is not, and this 10% is the
core elements in the story, then you know
it's falsehood.
It's a lie.
This is what a lie is.
A lie is not all false, by the
way.
But there is mainly one or two elements
that are false in a lie.
The rest is truth.
But these are very strategic elements.
So it's very important to understand this.
Why?
Because a lot of people are fooled by
people of evil, by false ideologies, by false
beliefs, by projects, efforts, activism, that has a
lot of good stuff.
That has a lot of good stuff.
Why?
They're attracted to the good stuff.
But you don't see the rest of the
package that they come with.
So it's important to recognize.
If you look at the Khawarij, and this
was one of the things that really got
some of the companions confused about the Khawarij.
The Prophet ﷺ described them, he said, يَحْقِرُ
أَحَدُكُمْ صَلَاتَهُ إِلَى صَلَاتِهِمْ وَصِيَامَهُ إِلَى صِيَامِهِمْ That
one of you would see your prayer and
your fast compared to theirs as nothing.
Nothing.
And the Prophet ﷺ is talking to the
companions.
So these are who?
These are the Khawarij.
The Prophet ﷺ describes them, كِلَابُ النَّارِ, the
dogs of the hellfire.
They pray.
They do قِيَامِ اللَّيْلِ.
They fast almost every day.
And they do dhikr 24x7.
They do dhikr 24x7.
And that's what confuses people about them.
Shaytaan is very keen to keep a lot
of good in the evil he presents so
that you stay confused.
And he can find a way to deceive
you into the evil by turning your attention
to the good.
Every time you question the evil, he will
tell you, okay, but there is these good
things.
So this is how you are fooled into
it.
In the Arabic language they have the saying
or the proverb, they say يَدُسُّ السُّمَّ فِي
الْعَسَلِ.
They inject or they hide poison in honey.
It's sweet.
And it tastes good.
And it tastes healthy.
But the poison is embedded within.
So it's hidden.
But it has its effect.
One of the biggest names of al-Mubtadi
'ah, al-Jahmiyyah, and he was executed by
the Muslim Khalifa at the time.
He was put in prison for a long
time.
And he was denying Allah's names and attributes
fully, completely.
And when it was time to, and now
this person falls under the category of المفسدون
في الأرض.
The ones who spread corruption on earth.
And there is a ruling, Islamic ruling, for
how to deal with these people.
Offering them tawbah if they don't, they have
a punishment.
إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَا فِي
الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُ أَوْ يُصَلَّبُ أَوْ تُقَطَّعَ
أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنفَوْا مِنَ الْأَرْضِ
Those who fight against Allah and His Messenger,
and those who spread mischief, those who murder
and do highway robbery basically.
And they spread corruption on the earth.
وَيَسْعَوْنَا فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُ That they
should be killed.
Obviously by the government.
أَوْ يُصَلَّبُ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ
Or their feet and their legs should be
cut off from opposite sides.
أَوْ يُنفَوْا مِنَ الْأَرْضِ Or they are kicked
out of the land.
Exiled.
So this person, it got to the point
where they cut off his right hand and
his left leg.
And did he say ouch?
No.
Not even ouch.
They cut off his left hand and right
leg.
So he has no limbs left.
Right?
Not even a sign of pain.
They got to the point where they were
going to cut off his tongue.
He goes crazy.
He says my tongue, don't touch it.
He is very angry now.
He said like we cut off your limbs.
What's wrong with your tongue?
He says I am doing dhikr of Allah.
And I don't want to stop doing dhikr
before I die.
I want to keep doing dhikr until the
moment I die.
Who is this?
One of the biggest enemies of Islam in
the history of Islam.
Allah, you would question yourself.
Right?
So that's the issue.
This is a very important issue today.
Many people today they would tell you this
movement, this ideology, this cause.
I want to side with it.
I want to work with it.
Because they do good things.
They help the oppressed.
They stand up for the rights of such
and such.
They help the poor.
They remove oppression on this.
Right?
That's not the way you assess any kind
of movement or ideology.
You need to look at the far end.
Because many Muslims fell for this.
And they were blind to the far end
of where these efforts lead.
And they ended up, they found themselves in
very awkward situations.
And very awkward.
There is agenda.
There is always hidden agenda.
So it's not enough that someone has good.
And this helps on a personal level.
If you see a person, he has good
traits.
Don't make a final judgment.
He or she is a good person.
Like someone asks you about them for the
sake of business partnership.
For the sake of marriage.
Say, I don't know them very well.
I know something about them but I don't
know them very well.
You need to do a thorough investigation.
We mentioned previously Umar ibn Khattab r.a.
Asked about a person because he wanted to
appoint him or give him some responsibility.
And a person vouched for him.
Umar ibn Khattab said, do you know him
well?
He said, I know him very well.
He said, did you travel with him?
He said, no.
He said, did you deal in business with
him?
No.
He said, did you ever anger him?
I think that's it.
Did you ever anger him?
He said, no.
He said, you don't know him.
You don't know him.
The Arabs also say, إِن كَانَ لَكَ صَدِيقٌ
فَأَغْضِبْهُمْ If you have a friend, get them
angry.
Good advice.
If they treat you with justice and fairness,
then hold on to them, never leave them.
But if they act with resentment and anger,
and they do away with your friendship, just
because of one time you angered them, that's
not a loyal friend.
This person doesn't even have depth in them.
These are serious things.
How do people get you into scams?
Investment scams.
Stock market scams.
They get you to invest what?
A hundred dollars.
Okay, I can do away with a hundred
dollars.
I can risk it.
Not a big deal.
You put a hundred dollars, next week they're
giving you five hundred dollars.
That's good, isn't it?
Profit.
I'm making profit.
You invest the six hundred dollars now, and
they come back to you with two thousand
dollars.
Now you go back to your bank, you
get all the savings.
I don't know what you have.
Ninety thousand dollars, and you give it all
to them, and you never see them afterwards.
That's how they get you.
So it's always good mixed with evil.
So this is what Allah says about this
person, the evil.
أَفَرَأَيْتَ الَّذِي تَوَلَّ They turn away from the
truth of the Prophet ﷺ.
But are they all evil?
Are they this ugly, despicable person?
If you look at them in their daily
life, they would help some poor.
They would have some decency in certain areas.
They would do some good things.
But that's part of their camouflage.
That's part of the deception system that they
have.
And it's almost impossible to get someone purely
evil.
You still have some good, that still comes
out.
So be careful of the bias that we
have, and don't be deceived by some of
the good.
Some of the good that comes out.
Another thing.
Now I doubt that we will finish today.
This is why bid'ah puzzles people.
Bid'ah puzzles people.
Because bid'ah looks like worship.
Bid'ah looks like worship.
Imam Al-Shatibi, rahimahullah, in his book, Al
-I'tisam, he defines bid'ah.
He says, طَرِيقَةٌ فِي الدِّينِ مُخْتَرَعَةُ اللَّهِ الشَّرْعِيَّةُ
That something, what seems like an act of
worship, but there is something new about it.
There is something invented about it.
Something.
But it looks very similar to the shari
'ah.
It's hard to distinguish it from proper acts
of worship.
That's where the confusion comes in.
And this is why the famous story in
Al-Kufa, where Abu Musa Al-Ash'ari,
after fajr, sees groups of people sitting in
the masjid.
Famous story.
And groups, like let's say each five or
ten together.
And there is a person standing on each
group and saying to them, Say Subhanallah a
hundred times.
And they have these small stones or pebbles
and they're counting.
Subhanallah, subhanallah, subhanallah.
They have a hundred stones.
Subhanallah, subhanallah, subhanallah, subhanallah.
Alhamdulillah, a hundred times.
Pick the stones again.
Alhamdulillah, alhamdulillah, alhamdulillah.
A hundred times.
Abu Musa Al-Ash'ari himself was puzzled.
This is dhikr.
You're doing dhikr at the masjid after Salatul
Fajr.
But he knows that we didn't do this
with the Prophet ﷺ.
Not in this manner.
Not in this way.
So he rushes to Abdullah ibn Mas'ud,
to the house of Abdullah ibn Mas'ud.
Abdullah ibn Mas'ud is more like the
teacher of Abu Musa Al-Ash'ari.
Both are companions.
So he says to him, and look at
the statement, he says, يَا أَبَا عَبْدِ الرَّحْمَٰنِ
لَقَدْ رَأَيْتُ فِي الْمَسْجِدِ آنِ فَانْ شَيْءٍ أَنْكَرْتُهُ
وَلَكِنِّي وَلَّهِمْ مَا رَأَيْتُ إِلَّا خَيْرًا He says,
I saw something at the masjid that I
don't recognize, I don't know.
First time I see something like this.
And انكرته also means that I had something
against it.
But I only saw something good.
You see, so it was even confusing.
So there's always, you'll find this, be careful,
because someone displays some good traits, a movement
or an ideology, has good elements, this is
a given.
This is a given.
Even Shaytan himself has some positive traits.
Shaytan himself has some positive traits.
And the scholars have always warned against, the
common ways for you to fall into evil
start with good.
I think it was Imam Ibn Al-Jawzi,
he counted, I think, out of 50 ways
Shaytan gets you to fall into sin, and
out of 50 ways, I think he counted
44 that start with goodness.
Shaytan gets you to do good, so he
can take you on a path that leads
you to evil.
That's how it all starts.
Okay, so, and I think it was the
Shaykh of Imam Malik, Maymoon Ibn Mahran, rahimahullah.
He says, فَلَاثٌ لَا تَبْلُوَنَّ نَفْسَكَ بِهِنْ أَنْ
تُصْغِيَ بِسَمْعِكَ إِلَى صَاحِبِ هَوَى فَإِنَّكَ لَا تَدْرِي
مَا يَعْلَقُ قَلْبُكَ بِهِ أَو مَا يَعْلَقُ بِقَلْبِكَ
مِنْهُ Three things don't ever get yourself into,
that you listen to a person of bid
'ah, because you don't know what hooks up
to your heart, from what he says, and
it might ruin you.
Talk about social media, talk about all of
these videos, right?
People seemingly doing da'wah, and what they
are doing is damage to the Muslim Ummah.
They're calling to themselves, but they are using
the da'wah.
Is there good stuff in them?
Yeah, there's a lot of good stuff.
But the problem is not in the good
stuff.
The problem is mixing the good stuff with
the evil stuff.
It becomes more destructive.
Second one, أَن تَدْخُلَ عَلَى ذِي سُلْطَانِ فَتَقُولُ
عَن صَحَبَهِ That you enter upon a king
or a ruler, and you say, أَن تَقُولُ
أُذَكِّرُهُ بِاللَّهِ And you say, I will remind
that ruler of Allah, to fear Allah subhanahu
wa ta'ala.
Because that's fitna.
You might actually be mesmerized by the power,
or overtaken by the power, and you might
not give good advice.
You might actually start trying to be kind,
trying to be nice.
You might be intimidated.
You might be tempted.
Because you might get a position with this
person, if you say what they'd like to
hear.
So it's a fitna.
Don't expose yourself to it.
And the third one, أَن تَخْلُوَ بِمْرَأَةٍ فَتَقُولُ
أُعَلِّمُ عَنْ قُرْآنِ And do not say, this
woman, I'll teach her Qur'an.
We'll be together, but I will be teaching
her Qur'an.
Don't do this.
Many of you are smiling.
Why?
I want to teach her Qur'an.
No, don't teach her Qur'an.
There are female teachers, mashaAllah tabarakAllah, who can
teach the Qur'an.
Or if you teach a group of people,
she happens to be among them in public,
do that.
Because the Prophet ﷺ said, مَا خَلَىٰ رَجُلٌ
بِمْرَأَةٍ إِلَّا كَانَ شِيطَانُ تَلِثَهُمَا There is no
man and woman together by themselves in privacy,
except shaitaan is with them.
So these are fitna.
And they are what?
You want to listen and learn by someone
who seems to have some content, and you
end up in bid'ah.
Or you want to advise a ruler, give
them advice, or maybe because if they correct
their ways, that's going to impact everyone.
Also, you're exposing yourself to fitna.
Or you want to teach Qur'an, but
you're exposing yourself to fitna in that way.
Okay, so keep that in mind.
You won't find evil, you won't find evil
in pure form in this world.
You won't find it.
Even the psychopath serial killers are among the
most charming personalities.
Who's the most charming personality ever?
Narcissists.
Narcissists are the most charming and the most
charismatic.
Wow, that's why people fall for them.
That's why people fall for them.
So, you should be more sophisticated, more nuanced
when it comes to good and evil.
Right?
And you have to know that good and
evil exist altogether.
On the flip side, don't expect to find
a perfect person.
If you're looking for a perfect person, you
will never find them.
You will never find them.
But it's important to know what are the
central areas of a person's character, and if
a person has them, then fine.
If they have some minor flaws, that's human
nature.
That's inevitable.
So, Allah SWT says about this person, again,
أَفَرَهِتَ الَّذِي تَوَلَّى وَأَعْطَى قَلِيلًا وَأَكْدَى They give
a little bit.
But giving and generosity is not their consistent
state.
And that tells you, it's not natural to
them.
It doesn't come from the heart.
They cannot sustain.
They can pull it off for a short
period of time, but they can't continue.
They can't afford it.
It's not natural to them.
They can't pretend for a long time to
be good.
وَأَعْطَى قَلِيلًا وَأَكْدَى Then they stopped.
أَكْدَى is sort of cannot continue.
Stop.
أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَى Do they know
the world of the unseen?
Do they know the hidden knowledge?
Do they see it?
Why are they so confident?
And this applies today to those who quote
science or try to use science to deny
the existence of Allah.
Science has nothing to do with the existence
of Allah in terms of proving or disproving.
It can definitely be a very powerful tool
to point to the existence of Allah.
And this is why, again, these are these
theories in science that are ostracized and that
are fought.
And you know, many scholars lost their career
because they sort of mentioned even what they
call intelligent design.
They say the way the world works, the
way things are organized in existence shows that
there is intelligent design.
And these people have lost their career.
Many of them.
Why?
Because, yes, there is a mafia that runs
that world.
And it has its own agenda.
And anything that goes against the agenda and
against their plans and against their ideology, they
are intolerant towards it.
And financing really governs, you know, where research
is heading.
So science cannot, and science has no means
to say Allah doesn't exist.
So anyone who claims, among those atheists, who
claims that science shows that God doesn't exist,
science doesn't say anything about that.
Science only explains the physical, what we have
access to.
It says nothing about Allah.
And the real place of science, if you
wanna be just blind, pure scientific, you can
say, we don't know.
We just don't know.
You can be agnostic, maybe.
But not an atheist.
Agnostic, we don't know.
Science doesn't tell us, right?
Or at least it does not negate the
existence of Allah subhanahu wa ta'ala.
In order to say Allah exists, or Allah
doesn't exist, or to say there is paradise
and there is hellfire, and in order to
say what's right and what's wrong, you need
knowledge of the unseen.
Knowledge of right and wrong, truth and falsehood,
requires access to the unseen.
And Allah has given us part of this
through His revelation.
Through His revelation.
Right?
So, knowledge of science is very limited.
It's limited to the scope of perception, of
what we can measure.
That's it.
What is beyond that, science has no access,
has no claim over that area.
So how would we know about why we
exist?
This is not the realm of science.
What is life about?
This is not the specialty of science.
This is the specialty, they tell you theology.
No, not theology.
Revelation.
Revelation.
True revelation that is preserved, that is from
Allah subhanahu wa ta'ala, that is authentic.
That is authentic.
That's the only thing that tells us about
beyond what we can perceive.
Let's continue.
He said, Allah
is listening to this.
Arabic.
Arabic.
Arabic.
Arabic.
Arabic.
Arabic.
Arabic.
Arabic.
Arabic.
Or has he, namely the one who makes
his claim, not been informed of what is
in the scriptures of Musa and of Ibrahim,
who fulfilled his duty.
That is, he did everything with which Allah
tested him and that he commanded him to
do, of laws and the fundamental and minor
matters of religion.
Those scriptures contained many rulings, among the most
significant of which are those mentioned here, that
no bearer of burdens can bear the burden
of another, that man will have nothing but
what he strives for.
That is, each person who strives will have
his own deeds, both good and bad, and
no one will have a share of the
deeds and efforts of any other person, nor
will anyone carry another person's burden of sin.
That his deeds will be examined in the
hereafter, and his good deeds will be distinguished
from his bad deeds.
Then he will be requited in full.
That is, purely good deeds will be requited
with that which is the best paradise.
Purely bad deeds will be requited with that
which is worst, *.
And the deeds that are mixed will be
requited accordingly.
All of creation will acknowledge the justice and
kindness of Allah, and will praise Allah for
that, to the extent that even when the
people of...
So just listen to this statement.
Please pay attention to that.
How the translation will capture it?
All of creation will acknowledge the justice and
kindness of Allah, and will praise Allah for
that, to the extent that even when the
people of * enter *, their hearts will
be filled with praise of their Lord, and
acknowledgement of His perfect wisdom, and His own
loathsomeness.
They will acknowledge that it is they who
brought it upon themselves, and caused themselves to
meet this bad fate.
The verse that man will have nothing but
what he strives for, is quoted as evidence
by those who think that the reward of
acts of worship cannot be given to anyone
else, whether alive or dead.
They say that is because Allah says that
man will have nothing but what he strives
for.
So the idea that the efforts of others
for his sake may benefit him is contrary
to that.
But this view is subject to further discussion.
In fact, the verse indicates that each person
will have only what he strives for himself.
This is true, and there is no disagreement
concerning that.
But there is nothing in this verse to
indicate that he cannot benefit from the effort
of another person.
If that person gives the reward to him.
By the same token, a man has no
wealth but what he owns.
But that does not mean that he cannot
take possession of what another person gives him
of the latter's own wealth.
Okay, so just quickly, Allah SWT says, was
this person not informed about what was in
the books of Musa AS, the revelation that
he received, and the revelation that was sent
to Ibrahim AS.
And Ibrahim, the one who fulfilled Allah's command
to the highest degree.
To the highest degree.
This is why Allah SWT made Ibrahim very
special.
Very special.
Again, just showing that this revelation of the
truth, it has history.
And it is not new.
It was sent to the prophets before, and
the messengers before.
And some of the teachings of those previous
messages, as well as this current message of
the Quran, is that no soul will bear
the burden of another soul.
You are bound by your actions.
And don't forget, this includes mainly the actions
of the heart.
The actions of the heart.
By the way, there is no actions outside
without having roots in the heart.
The problem with focus on external actions is
that you might have corrupt roots.
You might be doing the right thing for
the wrong reasons.
You might be praying to show off that
you are praying, to impress.
The act outside looks good and perfect and
according to the sunnah.
But the state of your heart is minor
shirk, and it might get to major shirk.
That's serious.
So there is no external action that has
no roots in the heart.
When you fix the roots in the heart,
it's easier to put the external actions in
good shape.
But the focus of most of humanity is
on the external actions.
And if you don't examine carefully and craft
your actions properly from their roots, from the
heart, it's very easy.
It's easier because of the influence of shaitan,
the influence of your nafs, and the temptation
in the world.
It's easier to do the right things for
the wrong reasons.
You're more likely to do things for the
wrong reasons.
That's why you need to keep your heart
in check.
This is why Allah looks at the hearts.
And this is where you should look as
well.
Just like Allah subhanahu wa ta'ala.
So you will be bound by your actions,
and you won't get the actions of others.
Someone sins, it's not your responsibility.
Unless you play the role in misguiding them.
Unless you're a cause.
That's then your action and its consequences.
So you are bound by your actions, and
that means you should focus on yourself.
You should focus on yourself.
Hold yourself accountable.
Someone else does so and so, backbites, and
they lie, and they steal, and they deal
with riba, and they deal with haram.
I'm better off.
Don't set the standards so low.
Forget about those people.
The Prophet s.a.w. says, with matters
of the deen, انظروا الى من هو افضل
منكم.
Look at people who are doing better than
you are doing in the deen, so that
hopefully you set a high standard for yourself.
Not that you start envying them, but you
compare yourself to high standard, you are more
inspired to do good.
And matters of the dunya, compare yourself to
the people who have less than you have.
So that you appreciate what Allah has given
you.
That shows that human perception is very relative.
It depends on what standards you set.
What standards you compare yourself to.
The thing is, what you do, that's what
you are responsible for.
You're going to end up in paradise or
the hellfire based on what?
Your actions, in the heart and externally.
That's what matters in life.
So your focus should always be there.
On the day of judgment, nothing matters but
what you did.
In your heart, mostly and externally.
That means if you put your attention on
other things, you're wasting your attention on things
that don't really matter on the day of
judgment.
That's what you should focus on.
وَأَن لَيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَى You will
only get what you have done.
And done mainly, we said, with your heart.
And I'm emphasizing this and repeating that so
that we don't forget it.
It's very easy to forget.
Shaytan wants you to focus externally.
Because then when you are focusing externally, he
can play around with your heart and do
what he wants.
But if you put your attention on your
heart and you keep your heart in check,
you'll make it very hard for shaytan.
Very hard for shaytan.
And subhanAllah, just yesterday I was reading Ibn
Al-Qayyim, and he was talking about people
who are so focused on increasing their external
actions without checking the heart, the state of
the heart.
And he talks about the hadith of the
Prophet ﷺ, لَيْسَ لَكَ مِن صَلَاتِكَ إِلَّا مَا
عَقِلْتْ You will get nothing for your salah
but what you experience internally.
مَا عَقِلْتْ Basically what your heart is experiencing.
Because عَقِلْ is the function of the heart.
Basically what you are experiencing.
Are you in that connection with Allah?
Are you in that state?
That's what you get from your salah.
That's what you're getting from your salah.
So he says it's easy to pray a
huge number of prayers if you're not doing
it right.
Because your focus is on numbers and you
will do it.
And it's easy.
But he says they have almost no weight.
He says but try to pray two rak
'ah very well and put your heart where
it should be.
He says it's even hard to pray two
rak'ah.
It's difficult to do the right thing.
But that's what matters with Allah.
So you're not responsible for other people.
Unless they are your children.
And you fell short in guiding them.
Unless they are your dependents as a husband.
Your wife is your responsibility.
Keep reminding her.
Help her learn.
Educate.
Learn along with her.
Remind her.
Let her remind you.
Make sure that she fulfills the obligations.
She's gonna slip in some areas.
Remind her.
Wake her up.
She's your responsibility in that sense.
It's not full responsibility.
You have responsibility to remind, to educate, to
teach.
And sometimes even to intervene with a little
bit of decisiveness.
Why?
Okay, if things are like getting far from
the truth.
She's getting carried away with something wrong.
No, we have to draw a line here.
We have to come back to the right
way.
If not, then there will be serious consequences.
We'll have to look at different things.
We'll have to discuss matters.
That's your responsibility as a man.
And she has a responsibility to remind you.
She sees you slip.
She reminds you.
Fear Allah subhanahu wa ta'ala.
Among the early generations, even among the companions,
they would say, before we left the house
in the morning, that a wife would catch
her husband as he was leaving.
And she says, اتق الله فينا ولا تطعمنا
إلا من حلال She says, fear Allah with
us and don't feed us anything except halal.
But everyone eventually is responsible, ultimately is responsible
for their own actions.
What about people who beautify evil for you?
Again, let's bring social media.
Because it's a mess.
It's a real mess.
Way, way, way more than you imagine.
And a lot of, actually, majority of the
da'wah scene is filled with people who
have, there are people who have hidden agenda
and they're not genuine.
And there are people who have good agenda
but they're not fully qualified.
They're qualified in some areas and they're not
qualified in other areas and they talk about
everything.
And there are people, it's very few people
who are qualified and who are sharing the
good stuff.
Very few.
And usually these are the least entertaining.
Usually these are the least entertaining.
In both, English, Arabic and other languages.
But what we are saying here, if someone
is attractive and someone sort of like, speaks
to the issues that you are interested in,
right?
And you like what they say.
And they are sensational in what they say.
So they really pull you in, right?
If they misguide you, on the Day of
Judgment, you can't blame them.
Because you chose to follow them.
You chose to listen to them.
And on the Day of Judgment, yes, Allah
will hold them accountable if they misguided you
and that would be one of their actions.
But they're not going to take, to carry
your sins on your behalf.
You will pay for those sins.
But I trusted this person.
They looked very educated.
They graduated from this university, that university, right?
They memorized the Quran.
They're very well spoken.
And I followed them.
Oh Allah, I thought I followed the truth.
No.
If you really search deeper, most likely you
followed them because you like something about them.
Because they appeal to you.
But you mixed that up and you thought,
oh that's the truth.
So be careful about all of this.
They're not going to carry your sin.
And Allah mentioned, many times in the Quran,
how Shaitaan will say to the people, وَمَا
كَانَ لِيَ عَلَيْكُمْ مِن سُلْطَانِكِ لِلَّا أَنْ دَعُوتُكُمْ
فَاسْتَجَبْتُمْ لِي I had no control over you.
I just invited you.
I whispered to you.
I beautified evil to you and you just
followed it.
I can't help you.
You can't help me.
Deal with it.
And then Allah mentions about people, influential people,
who misguided others.
Those who were misguided, they would come to
those and they would say, we were following
you.
We're following your advice.
They said, deal with it.
Deal with it.
It's your actions.
So make sure, this is why in Islam,
like you will hear statements from scholars like
Muhammad ibn Sirin and others.
They would say, دينك دينك إنما هو لحمك
ودمك Your religion, the knowledge of the deen,
it's your blood, it's your flesh, it's who
you are.
فَانظُروا عَمَّن تَأْخُذُونَ دِينَكُمْ Be very careful, very
meticulous about who you learn your religion from.
Who do we take religion from?
The scholars of Islam that we know.
Whatever you find from the companions, رضي الله
عنهم.
Whatever you find from the four imams, رحمه
الله تعالى.
Whatever you find from Ibn Taymiyyah, Ibn Al
-Qayyim, رحمه الله تعالى.
Contemporary scholars, you will find Shaykh Ibn Baz,
Shaykh Al-Albani, Shaykh Ibn Uthaymeen.
Take from those scholars.
Oh no, they have to address this issue.
This issue that you have locally.
Most of the issues, by the way, that
you have are issues of a general nature
in Islam and they were addressed by the
scholars of all the times.
But there are some issues, but we are
so addicted to relevancy that we want someone
just to speak our language exactly.
That's not a good area, by the way.
But if you have some local questions, pressing
questions that are contemporary, you can always reach
out to an imam, a trustworthy imam, who
not himself claims to be a scholar, but
he claims to convey to you because he
understands, due to his access to the knowledge
and the language, they can give you the
right answer of the scholars.
That would be my advice.
It's easy now.
Everyone is a scholar.
Everyone is a scholar.
It's better not to use this word loosely.
Okay, so we are always held accountable for,
we will be held accountable for what we
do.
Now, a question I know many people love
to ask.
Can we give good deeds to the dead
people?
You know, work hard from now so your
children, your family, don't have to ask this
question.
Do your best so you're not at a
deficit, that your kids are running around, you
know, or people say, can I do something
for them?
Can I do something for them?
Pretty much, your safety on the Day of
Judgment depends on what you have done.
Let this be your focus.
Don't rely on your children or somebody else
doing some good deeds for you.
Scholars have differed.
Scholars have differed.
But generally speaking, dua in general helps the
dead.
Make dua for them.
Seek istighfar for them.
The Prophet ﷺ said, استغفروا لي أخيكم Seek
forgiveness for your brother.
He's now being questioned.
So that shows it benefits them.
صدقة Generally speaking, there is a debate among
scholars.
Does it have to be the children of
the deceased?
The descendants?
Or can any other person do sadaqa on
behalf of them?
Difference of opinion.
Majority say, any person can do it.
What about Qur'an?
Can we read Qur'an for them?
Again, a matter of debate.
It's a matter of debate, yes.
Can I do hajj for them?
Some say, if it's their children, yeah.
If it's their descendants, yeah.
If it's someone random, no.
But again, it's a matter of disagreement.
Some scholars say, you can do amrah for
them.
You can do hajj for them.
No issues.
But you can't depend on this.
You can't depend on this.
Do it yourself, and Allah ﷻ will bless
your deeds.
Some of the things that will continue from
you, because they are extensions of your actions,
is as the Prophet ﷺ says, when a
person dies, their deeds will be sealed, except
for sadaqah jariyah, ilmun yuntafa'u bihi, waladun
salihun yad'u lahu.
Sadaqah jariyah.
You build a masjid.
You contribute to a masjid, by the way.
You don't have to build the whole masjid.
You can contribute a thousand dollars to a
masjid, and that's sadaqah jariyah.
People pray, you get part of the reward.
You dig a well somewhere.
You plant some trees for the sake of
Allah ﷻ.
You do some sadaqah, that is continuous.
That keeps breeding.
Something like that.
Waqf.
You say that waqf, like these endowments.
For example, like you buy a building, and
you make it as a waqf, you announce
it as a waqf.
That means, I rent it out, and the
rent always goes to the masjid, or goes
to the orphanage.
Something like that.
So, that's continuous.
Okay, so, ilmun yuntafa'u bihi.
It is why teaching is a great thing.
If you teach, if you teach someone something,
and they do it, you get a share
of that reward.
Right?
And so on and so forth.
Okay, let's continue.
وَقَوْلُهُ وَأَنَّ إِلَىٰ رَبِّكَ الْمُنْتَهَى Wallah, I started
doubting.
Okay, we're just going to read through this.
In sha Allah ta'ala.
وَقَوْلُهُ وَأَنَّ إِلَىٰ رَبِّكَ الْمُنْتَهَى أي إِلَيْهِ تَنْتَهِي
الْأُمُورُ وَإِلَيْهِ تَصِيرُ الْأَشْيَاءُ وَالْخَلَائِقُ بِالْبَعْثِ
وَالنُّشُورُ وَإِلَىٰ اللَّهِ الْمُنْتَهَى فِي كُلِّ حَالٍ فَإِلَيْهِ
يَنْتَهِي الْعِلْمُ وَالْحُكْمُ وَالْرَحْمَةُ وَسَاعِرُ الْكَمَلَاتُ وَأَنَّهُ
هُوَ أَضْحَكَ وَأَبَكَى أي هو الذي أوجد أسباب
الضحك والبكاء وهو الخير والشرب والفرح والسرور والهم
والحزن وهو سبحانه له الحكمة البالغة في ذلك
وأنه هو أمات وأحيا أي هو المنفرد بالإيجاد
والإعدام وَالَّذِي أَوْجَدَ الْخَلْقَ وَأَمَرَهُمْ مُنَهَاهُمْ سَيُعِيدُهُمْ
بَعْدَ مَوْتِهِمْ وَيُجَازِيهِمْ بِتَلْكَ الْأَعْمَالِ الَّتِي عَمِلُوهَا فِي
دَارِ الدُّنْيَا وَأَنَّهُمْ خَلَقَ الزَّوْجَيْنِ فَسَّرَ الزَّوْجَيْنِ
بِقَوْلِهِ وهذا اسم جنس شامل لجميع الحيوانات ناطقها
وبهيمها فهو المنفرد بخلقها من نطفة إذا تمنى
وهذا من أعظم الأدلة على كمال قدرته وانفراده
بالعزة العظيمة حيث أوجد تلك الحيوانات صغيرها وكبيرها
من نطفة ضعيفة من ماء مهين ثم نماها
وكملها حتى بلغت ما بلغت ثم صار الآدمي
منها إما إلى أرفع المقامات في أعلى إليين
وإما إلى أدنى الحالات في أسفل سافلين ولهذا
استدل بالبداءة على الإعادة فقال وَأَنَّ عَلَيْهِ النَّشْأةَ
الْأُخْرَى فَيُعِيدُ الْعِبَادَ مِنَ الْأَجْدَاثِ وَيَجْمَعُهُمْ لِيَوْمِ
الْمِيقَاتِ وَيُجَازِيهِمْ عَلَى الْحَسَنَاتِ وَالسَّيِّئَاتِ وَأَنَّهُ هُوَ
أَغْنَى وَأَقْنَى أي أغنى العبادة بتسير أمر معاشهم
من التجارات وأنواع المكاسب من الحرف وغيرها وأقنى
أي أفاد عباده من الأموال بجميع أنواعها ما
يصيرون به مقتنين لها ومالكين لكثير من الأعيان
وهذا من نعمه على عباده أن جميع النعم
منه تعالى وهذا يوجب للعباد أن يشكروه ويعبدوه
وحده لا شريك له وأنه هو رب الشعر
وهي النجم المعروف بالشعر العبور المسمات بالمرزم وخصها
الله بالذكر وَإِن كَانَ رَبَّ كُلِّ شَيْءٍ لِأَنَّ
هَذَا النَّجْمَ مِمَّا عُبِدَ فِي الْجَاهِلِيَةِ فَأَخْبَرَ تَعَالَى
أَنَّ جِنْسَ مَا يَعْبُدُهُ الْمُشْرِكُونَ مَرْبُوبٌ مُدَبَّرٌ مَخْلُوقٌ
فَكَيْفَ تُتَّخَذُ إِلَهًا مَعَ اللَّهِ وَأَنَّهُ أَهْلَكَ عَادًا
الْأُولَى وَهُمْ قَوْمُ هُدًى عَلِيهِ السَّلَامُ حِينَ كَذَّبُوا
هُدًى فَأَهْلَكَهُمُ اللَّهُ بِرِيحٍ صَلْصَرٍ عَاتِيَةٍ وَثَمُود قَوْمِ
صَالِحٍ عَلِيهِ السَّلَامُ أَرْسَلَهُ اللَّهُ إِلَى ثَمُودَ فَكَذَّبُوهُ
فَبَعَثَ اللَّهُ إِلَيْهِمُ النَّاقَةَ آيَةً فَعَقَرُوهَا وَكَذَّبُوهُ
فَأَهْلَكَهُمُ اللَّهُ تَعَالَى فَمَا أَبَقَى مِنْهُمْ أَحَدًا بَلْ
أَهْلَكَهُمُ اللَّهُ عَنْ آخِرِهِمْ وَقَوْمَ نُوحٍ مِّنْ قَبْلُ
إِنَّهُمْ كَانُهُمْ أَظْلَمَ وَأَطْغَى مِنْ هَآءُلَيْهِ الْأُمَمِ
فَأَهْلَكَهُمُ اللَّهُ وَأَغْرَقَهُمْ فِي الْيَمْ وَالْمُؤْتَفِكَةَ وَهُمْ
قَوْمُ لُوطٍ عَلَيْهِ السَّلَامُ أَهْوَى أَيْ أَصَابَهُمُ اللَّهُ
بِعَذَابٍ مَا عَذَّبَ بِهِ أَحَدًا مِّنَ الْعَالَمِينَ قَلَبَ
أَسْفَلَ دِيَارِهِمْ أَعْلَاهَا وَأَمْطَرَ عَلَيْهِمْ حِجَارَةً مِّنْ سِجِّيلٍ
وَلِهَذَا قَالَ فَغَشَّاهَا مَا غَشَّى أَيْ غَشِيهَا مِنَ
الْعَذَابِ الْأَلِيمِ الْوَخِيمِ مَا غَشِي أَيْ شَيْءٌ عَظِيمٌ
لَا يُنكَرُ وَصْفُهُ فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَ فَبِأَيِّ
نِعَمِ اللَّهِ وَفَضْلِهِ تَشُكُّ أَيُّهَا الْإِنسَانِ فَإِنَّ نِعَمَ
اللَّهِ ظَاهِرَةٌ لَا تَقْبَلُ الشَّكَّ بِوَجْهٍ مِّنَ الْوُجُوحِ
فَمَا بِالْعِبَادِ مِنْ نِعْمَةٍ إِلَّا مِنْهُ تَعَالَى وَلَا
يَدْفَعُ النِّقَمَ إِلَّا هُوَ هَذَا نَذِيرٌ مِّنَ النُّذُورِ
الْأُولَى أي هذا الرسول القرشي الهاشمي محمد بن
عبد الله ليس ببدع من الرسل بل قد
تقدمه من الرسل السابقين ودعوا إلى ما دعا
إليه فلأي شيء تنكر رسالته وبأي حجة تبطل
دعوته أليست أخلاقه أعلى أخلاق الرسل الكرام أَلَيْسَتْ
دَعْوَتُهُ إِلَى كُلِّ خَيْرٍ وَالنَّهِي عَنْ كُلِّ شَرْطٍ
أَلَمْ يَأْتِ بِالْقُرْآنِ الْكَرِيمِ أَلَّذِي لَا يَأْتِهِ الْبَاطِلُ
مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنْزِيلٌ مِّنْ
حَكِيمٍ حَمِيدٍ أَلَمْ يُهْلِكِ اللَّهُ مَنْ كَذَّبَ مَنْ
قَبْلَهُ مِنَ الرُّسُلِ الْكِرَامِ فَمَنْ لَذِي يَمْنَعُ الْعَذَابَ
عَنِ الْمُكَذِّبِينَ لِمُحَمَّدٍ سَيِّدِ الْمُرْسَلِينَ وَإِمَامِ الْمُتَّقِينَ
وَقَائِدِ الْغُرِّ الْمُحَجَّلِينَ أَزِفَتْ الْآزِفَةِ أي قَرُبَتْ الْقِيَامَةُ
وَدَنَا وَقْتُهَا وَبَانَتْ عَلَامَاتُهَا لَيْسَ لَهَا مِنْ دُونِ
اللَّهِ كَاشِفًا أي إِذَا أَتَتْ الْقِيَامَةُ وَجَاءَهُمُ الْعَذَابُ
الْمَوْعُودُ بِهِ ثُمَّ تَوَعَدَ الْمُنْكَرِينَ لِرسَالَةِ الرَّسُولِ مُحَمَّدٍ
صلى الله عليه وسلم المكذبين لما جاء به
القرآن الكريم فقال أَفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ أي
أَفَمِنْ هَذَا الْحَدِيثِ الَّذِي هُوَ خَيْرُ الْكَلَامِ وَأَفْضَلُهُ
وَأَشْرَفُهُ تَتَعَجَّبُونَ مِنْهُ وَتَجْعَلُونَهُ مِنَ الْأُمُورِ
الْمُخَالِفَةِ لِلْعَادَةِ الْخَارِقَةِ لِلْأُمُورِ وَالْحَقَائِقِ
الْمَعْرُوفَةِ هَذَا مِنْ جَهْلِهِمْ وَضَلَالِهِمْ وَعِنَادِهِمْ وَإِلَّا
فَهُوَ الْحَدِيثُ الَّذِي إِذَا حَدَّثَ صَدَقٌ وَإِذَا قَالَ
قَوْلًا فَهُوَ الْقَوْلُ الْفَصْلِ الَّذِي لَيْسَ بِالْهَزْلِ وَهُوَ
الْقُوْآنُ الْعَظِيمِ الَّذِي لَوْ أُنزِلَ عَلَى جَبْلٍ لَرَأَيْتَهُ
خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ الَّذِي يَزِيدُ ذَوِي
الْأَحْلَامِ رَأْيًا وَعَقْلًا وَتَسْدِيدًا وَثَبَاتًا وَإِيمَانًا وَيَقِينًا
وَالَّذِي يَنْبَغِي الْعَجَبُ مِنْ عَقْلِ مَنْ تَعَجَّبَ مِنْهُ
وَسَفَهِهِ وَضَلَالِهِ وَتَضْحَكُونَ وَلَا تَبْكُونَ أي تستعملون الضحك
والاستهزاء به مع أنَّ الَّذِي يَنْبَغِي أَنْ تَتَأَثَّر
مِنْهُ النُّفُوسِ وَتَلِينَ لَهُ الْقُلُوبِ وَتَبْكِي لَهُ الْعُيُونِ
سَمَاعًا لِأَمْرِهِ وَنَهِيهِ وَأَصْغَاءً لِوَعْدِهِ وَوَعِيدِهِ وَالتِفَاتًا
لِإِخْبَارِهِ الحَسَنَةِ الصَّادِقَةِ وَأَنْتُمْ سَمِدُونَ أي غافِلُونَ عَنْهُ
لاَهُنَا عَنْ تَدْبِيرِهِ وَهَذَا مِنْ قِلَّةِ عُقُولِكُمْ وَأَدْيَانِكُمْ
فَلَوْ عَبَدْتُمُ اللَّهَ وَطَلَبْتُمْ رِضَاهُ فِي جَمِيعِ الْأَحْوَالِ
لَمَا كُنْتُمْ بِهَذِهِ الْمَثَابَةِ الَّتِي يَأْنَفُ مِنْهَا أُولُو
الْأَلْبَابِ وَلِهَذَا قَالَ تَعَالَ فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا الْأَمْرُ
بِالسُّجُودِ لِلَّهِ خُصُوصًا لِيَدُلَّ عَلَى فَضْلِهِ وَأَنَّهُ سِرُّ
الْعِبَادَةِ وَلُبُّهَا فَإِنَّ لُبَّهَا الْخُشُوعُ لِلَّهِ وَالْخُضُوعُ لَهُ
وَالسُّجُودُ هو أَعْظَمُ حَالَةٍ يَخْضَعُ بِهَا الْعَبْدُ فَإِنَّهُ
يَخْضَعُ قَلْبُهُ وَبَدَنُهُ وَيَجْعَلُ أَشْرَفَ أَعْضَائِهِ عَلَى الْأَرْضِ
الْمَهِينَةِ مَوْضِعَ وَطْئِ الْأَقْدَامِ ثُمَّ أَمَرَ بِالْعِبَادَةِ عُمُومًا
الشَّامِلَةِ لِجَمِيعِ مَا يُحِبُّهُ اللَّهُ وَيَرْضَهُ مِنَ الْأَعْمَالِ
وَالأَقْوَالِ الضَّاهِرَةِ وَالْبَاطِنَةِ ثَمَّ تَفْسِرُ سُرَةِ النَّجْمُ
أَلْحَمْدُ لِلَّهِ الَّذِي لَا نُحْصِي ثَنَاعًا عَلَيْهِ بَلْ
هُوَ كَمَا أَثْنَى عَلَى نَفْسِهِ وَفُوقَ مَا يُثْنِي
عَلَيْهِ عِبَادُهُ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَسَلَّمَ تَسْلِيمًا
كَثِيرًا That the final destination is with your
Lord, that is, all things will ultimately come
to Him and all creatures will return to
Him at the resurrection.
The final destination is with Him in all
cases, and He possesses the ultimate knowledge, wisdom,
mercy, and all perfect attributes.
That it is He who makes people laugh
and weep, that is, it is He who
creates the causes that lead to laughter and
weeping, namely good and bad, joy and happiness,
worry and sorrow, and there is great divine
wisdom in that.
That is, He is the One who causes
death and gives life, that is, He is
the only One who brings into existence or
causes cessation of existence, who brought people into
being and issued commands and prohibitions to them.
He will bring them back after they die
and will requite them for those deeds that
they did in this world.
That He created two genders, which He explains
by saying male and female.
This is general in meaning and includes all
living beings, both those that speak and those
that cannot speak.
It is He alone who creates them, from
an ejected drop of *.
This is one of the greatest proofs of
the perfect nature of His power, and that
He alone is almighty.
As He brought all these living things, small
and great, into being from an insignificant drop
of *, which is a worthless liquid.
Then He causes it to grow and perfects
it until it reaches its potential and becomes
a human being, who will either rise up
to the highest status with those on high
or will sink to the worst status among
the lowest of the low.
Hence Allah refers to the beginning of creation
in order to prove that recreation is easy
for Him.
As He says, that incumbent upon Him is
the second creation, when He will bring people
forth from their graves and gather them together
on the appointed day, when He will requite
them for their deeds, both good and bad.
That is, it is He who enriches and
bestows wealth.
That is, He enriches people by making it
easy for them to earn a livelihood through
trade and difficult professions or crafts.
And wealth, that is, He bestows all kinds
of wealth abundantly upon His slaves, and people
become owners of much of it and many
items become their property.
This is by His kindness towards His slaves,
for all blessings come from Him, which requires
people to give thanks to Him and to
worship Him alone, with no partner or associate.
That is, it is He who is the
Lord of Cyrus.
Cyrus is a star, also known as the
Dog Star.
Allah singles it out for mention, although He
is the Lord of all things, because this
star was worshipped during the Jahiliyyah.
Thus Allah subhanahu wa ta'ala highlights the
fact that the like of what the polytheists
worship is controlled and created, so how can
it be taken as a God alongside Allah?
That He destroyed the ancient tribe of Ad.
They were the people of Hud alayhi salam,
who rejected Hud, so Allah destroyed them with
a furious, violent wind.
And Thamud, who were the people of Salih
alayhi salam.
Allah sent him to Thamud, but they rejected
him.
Then Allah sent a she-camel to them
as a sign, but they hamstrung her and
rejected him.
So Allah subhanahu wa ta'ala destroyed them,
sparing none.
Rather, He destroyed them to the last man.
Okay, let's stop here insha'Allah.
So we used the last few minutes.
I'll try to summarize insha'Allah as well,
but before that, insha'Allah next Friday, Halaqa
will be after Salat al-Isha.
Isha will be at 8, so we'll pray
at 8.
And again, hopefully, if you guys can pray,
especially the brothers coming from the other building,
if you can just pray your Isha, pray
your two sunnah quickly, and rush here.
So that we utilize the time.
We'll see how it goes, like when will
we start.
If we are able to start at 8
.20, 8.25, it would be good insha
'Allah ta'ala.
So if you know anyone who attends the
Halaqa, who's not here today as well, let
them know that insha'Allah Isha will be
at 8, Salat al-Iqam will be at
8, and then insha'Allah straight after Isha,
we will begin our Halaqa here.
This seems to suit most, the majority I
would say, not most, but the majority among
you.
So the last bit here of the surah,
subhanAllah, when Allah says, وَأَنَّا إِلَىٰ رَبِّكَ الْمُنْتَهَى
One way to translate this is that the
end is with your Lord.
And wallahi for the believer, this is something
that makes you cry out of joy.
If the end of all of this is
going to be with Allah subhanahu wa ta
'ala, it's worth it.
It's worth it.
So I think one poet said, اِذَا كَانَ
الْقُدُومُ عَلَىٰ كَرِيمٍ فَلَا حُزْنٌ يَدُومُ وَلَا هُمُومُ
If you are advancing to the most generous,
the most kind, the most honorable, then there's
no sadness and no anxiety remains.
This is where you're heading.
You're heading to Allah.
All of us are heading to Allah.
وَأَنَّا إِلَىٰ رَبِّكَ الْرُّجْعَةِ وَأَنَّا إِلَىٰ رَبِّكَ الْمُنْتَهَى
So the return will be to your Lord.
The end of this journey that you are
on is with Allah subhanahu wa ta'ala.
That's the final stage.
That's the final station.
That's the point of arrival.
So make sure that you arrive in good
terms so that inshaAllah Allah admits you into
Jannah.
And for those who suffer in life, knowing
that this will all end in being with
Allah subhanahu wa ta'ala, let it be.
Let it be.
It's worth it.
And the Prophet ﷺ mentioned that يُعْتَى بِأَبْأَسِ
أَهْلِ الدُّنْيَا With the most miserable person, the
person who had the most miserable, painful, tragic
life in this world, will be brought and
will be dipped in Jannah.
We're talking about a split second.
Dip the person in Jannah and get them
out.
Then Allah would say to this person, هَلْ
رَأَيْتَ شَرًّا قَطْ Have you ever seen any
evil?
They would say لا والله يا ربي ما
رأيت شرًّا قطْ Oh my Lord, I've never
seen any evil, any pain.
That's just one dip.
So if you're going to end up with
Allah subhanahu wa ta'ala, don't worry about
whatever you've been through.
Some people count their suffering.
It's just like they have an account.
And the more you stack sufferings there, the
more, I don't know.
What do you get from that?
Just more pain.
Suffering is meant.
And Allah here says وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى
He is the one who causes people to
laugh and to cry.
He is the one who brings joy and
sadness.
With the circumstances, with everything.
Everything comes from Allah subhanahu wa ta'ala.
It comes for a good reason.
It comes for a good reason as long
as you trust Allah subhanahu wa ta'ala
and stay dutiful and obedient to Him.
And He is the one who gives life
and death.
Things are in the hands of Allah.
This world that you are living, this script
is perfect and is written by Allah subhanahu
wa ta'ala.
When we look at the script, we sort
of have like a small tiny circle and
we just zoom into a piece of it
and we look at it and we see
an incomplete story everywhere.
We see incomplete links and then we get
frustrated.
How come this is not this and this
is not that?
You know what?
Because you see a small circle from a
bigger story.
This is why you see an incomplete story
so obviously it doesn't make sense to you.
Trust.
This is where trust in Allah makes your
life way way better.
Right?
And that He is the one who created
you.
Male and female.
And that there is the reproduction and all
of this.
And He is the one who provides you.
He is the one who gives you wealth.
He is the one who makes some people
rich and some people poor.
And He is the one who gives you
whatever you have, whatever you possess, whatever you
use.
And He is the Lord of everything, even
the things that you claim to worship.
And He is the one who destroyed the
previous nations when they disobeyed their messengers and
they rejected the truth.
And Allah says this is a warning.
And Allah says, It's about to come.
The Day of Judgment is about to fall
on you.
It's drawing near.
It's approaching.
So get ready.
Be alarmed.
And no one would again protect you on
that day but Allah.
Are you making fun of this speech?
And you find it to be weird that
there is a Lord, that there is Allah,
that you should obey Him, that you belong
to Him?
That your life should be about Allah?
Some people say what about my life?
What about my goals?
These are lies that you were told.
This life was given to you by Allah
to fulfill His commands.
So you live for Him.
What about my career?
It comes by the way.
You don't have to live for it.
Your career becomes a stepping stone to Allah.
That's the best that it can reach.
Otherwise, it becomes a source of destruction for
you.
Again, you are sort of busy with other
things so that you are heedless.
I think this is the first sajda we
come across.
And sajda, sujud al-tilawah, is recommended.
We can accommodate two or three questions.
We can take two quick questions by Ibn
Allah Ta'ala and make sure that they
are about what we talk about here.
Don't get somewhere else.
I'll give new faces.
Put your hand up still, whoever it is.
I'll give new faces.
I lost words.
It's a good question.
Shaitan deceives you and obviously allures you into
good things so he can get you into
doing evil things.
And we know the story of Barthisa from
the Prophet ﷺ is a clear example of
this.
It's long so I don't have time for
it.
Plus it might be sensational for some young
guys so I'm not going to mention it.
But a good read on this is Ibn
al-Jawzi, not Ibn al-Qayyim, Ibn al
-Jawzi's book, Talbis wa Iblis, The Deception of
Shaitan.
Every Muslim, it's advised for them to read.
I don't want to say should, but highly
recommended to read this book.
Translated into English as The Deception of Shaitan.
Please read it.
And read it many times and keep visiting
it.
It's an eye-opener.
Talbis wa Iblis.
Sisters, questions?
Another question?
Sisters?
Brothers?
Question?
Doing khatm for the deceased person.
Is it innovation?
Big debate.
Very, very big debate.
So the debate is about reading Qur'an.
If I read Qur'an for them, does
it get to them?
That's where the debate is.
Doing khatm is more like very little difference
and mostly it's more likely to be bid
'ah.
It's more likely to be, especially if you
have a specific arrangement.
Like you read first juz'ah, everyone reads
this juz'ah, that juz'ah, that juz
'ah, that juz'ah.
At the same time, globally, on Zoom, we
start at the same time, we finish at
the same time.
All of these, these are definitely bid'ah.
But doing khatm itself, it has really become
a platform for a lot of bid'ah
and a lot of innovation.
So what I would say, it's always better,
especially with issues of bid'ah, to be
cautious, to avoid them.
Do sadaqah, which is more, there is majority
of scholars say inshaAllah reaches them.
Do sadaqah, do umrah, make dua for them,
that would be the best thing to do.
For someone who's deceased and you want to
benefit them.
And one of the best ways, which is
very common today, alhamdulillah, and that's a very
positive thing, is to do sadaqah jariyah.
There's a lot of like digging wells, planting
trees, that would be a better one, inshaAllah.
Build a masjid for them, inshaAllah.
Jazakum Allah khair.
Don't forget, next Friday, the halaqah will be
after isha.
Isha will be at 8.
Wa salallahu wasalamu ala Sayyidina Muhammad wa ala
alihi wa sahbihi ajma'in.