Moutasem al-Hameedy – The Monumental Tafsir #82 Surah At Tur
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The segment discusses various topics related to Islam, including the importance of avoiding sin and seeking acceptance and rewarding oneself in worship. It emphasizes avoiding confusion and seeking acceptance and rewarding oneself in worship, as well as avoiding confusion and seeking acceptance and rewarding oneself in worship. The concept of "the self-help" in Islam is also discussed, with a reminder of upcoming events and a discussion of the importance of self-development in life. The end includes a reminder of the importance of self-help and a discussion of learning technical skills in life.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
Praise be to Allah.
Peace and blessings be upon the Messenger of
Allah, his family, his companions, and those who
follow him.
O Allah, teach us what will benefit us,
and benefit us with what You have taught
us, and increase us in knowledge.
Indeed, You are the All-Knowing, the All
-Wise.
O Allah, we ask You for sincerity in
speech and deeds.
O Allah, grant our souls piety and purity.
You are the Best of those who purify
them.
You are their guardian and their protector.
O Allah, we seek refuge in You from
a heart that does not fear, and from
a knowledge that does not benefit.
And from a tearful eye, and from a
supplication that will not be answered.
So we continue with Surat At-Tur.
And most likely you caught the announcement.
A few requests came through that as the
time changes, 8.30 for the halaqa is
going to be actually way into the night.
Because soon maghrib will be at 4 something.
So to have the halaqa at half past
8 is quite late.
Yeah, so after some consultation we decided to
do what we did actually last year.
To have the halaqa at 6.45 until
7.45 which is the adhan of isha.
So hopefully inshallah, I hope that this works
for everyone and it's not too late and
it's not too early.
Inshallah ta'ala.
I understand it might not be convenient for
everyone.
But again we try our best.
But 8.30 to start the halaqa is
a little late when it comes to the
winter time.
So we continue.
Allah subhana wa ta'ala describes the state
of the mutaqeen in jannah.
So Allah describes some of the blessings that
He has prepared for them in jannah.
Like how they are going to enjoy the
na'eem which is a life of bliss.
A life of tranquility.
And na'eem al-jannah is dhahir wa
ba'd.
The bliss in jannah is inner and outer.
So there is the inner experience.
And that's the greatest reward in jannah.
It's the sweetest thing in jannah.
It's the inner experience.
What you call psychological.
It's more spiritual.
So the hearts are in a state of
bliss.
Not only the bodies.
The hearts.
And that's more important.
And the highest pleasure the people of paradise
get is being able to look at Allah
subhana wa ta'ala.
That's the highest pleasure in jannah.
The other blessings that are more of a
physical nature are at a lesser degree.
The same thing.
The punishment of the people of the hellfire.
The punishment of their hearts.
The pain that they experience in their hearts.
Because they are being distanced from Allah subhana
wa ta'ala is greater.
The agony they experience from being distanced from
Allah and denied access to Allah is more
painful to them than the fire burning their
skin.
Because the reality of the humans is their
heart.
And Ibn Tamir says, نعيم القلب أعظم من
نعيم البدن وشقاء القلب أعظم من شقاء البدن
ولكن أكثر الناس سكارا بخمر الدنيا He says,
the pleasure of the heart is greater than
the pleasure of the body.
And the pain and agony of the heart
is greater than the pain and agony of
the body.
But people are intoxicated with the dunya so
they don't realize it.
And one of the salihin said, الناس سكارا
فإذا ماتوا إنتبهوا People are intoxicated.
People are intoxicated.
They are sleepwalking.
When they die, they wake up.
The irony is when you die you wake
up but again, ولا تحين من دمات It's
too late by then.
So the people of Jannah are in نعيم.
فاكهين And we said فاكهين from فكهة It's
something of a pleasant nature.
فاكهة which is the fruits is very pleasant
to eat.
The experience is beautiful.
On top of the nutrition so it's called
فاكهة And this is why jokes, pleasant jokes,
decent jokes are called فكهة Something similar to
this.
قهوة قهوة in the Arabic language If you
read the books of fiqh of the old
times, you would come across statements like والقهوة
حرام القهوة حرام So what is قهوة?
Coffee Today we say قهوة is coffee.
So is coffee حرام?
Who's drinking coffee now?
Is قهوة حرام?
No But the books of fiqh of the
past if you read in them, you would
find that they would list a number of
drinks that are حرام From them are القهوة
Add you another more Another gift والبوضة حرام
What's البوضة?
We call ice cream today بوضة So what
is القهوة?
القهوة in the Arabic language Any drink that
you consume for good mood So القهوة was
mainly applied for alcohol For booze For juice
If you want the proper words So القهوة
means in the old days They didn't have
the coffee beans What they had was actually
the alcohol So القهوة in the old books
of fiqh is alcohol Alcoholic beverages The same
applies to البوضة البوضة is a type of
wine But today the Arabs started using البوضة
for ice cream Ice cream So this is
why it's important to understand the difference in
the language Sometimes people would get a statement
from a book That is a thousand years
old And they would apply it to the
word as according to its contemporary meaning That's
not wise That's not how it works And
this happens a lot Okay وَوَقَاهُمْ رَبُّهُمْ عَذَابَ
الْجَحِيمِ كُلُوا وَاشْرَبُوا هَنِيًا بِمَا كُنتُمْ تَعْمَلُونَ وَالتَّكِئِينَ
We said they are reclining and they are
relaxing and enjoying themselves Then Allah describes their
spouses Then we continue here Verses 21 to
28 Beautiful verses here قَالَ الْإِمَامِ السَّعْدِ رَحْمَ
اللَّهُ تَعَالَى قَالَ تَعَالَى وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ
ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ
مِنْ عَمَلِهِمْ مِنْ شَيْءٍ كُلُّ مْرِئٍ بِمَا كَسَبَ
رَهِيمٍ وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ
يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ
وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونَ وَأَقْبَلَ
بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَأَلُونَ قَالُوا إِنَّا كُنَّا قَبْلُ
فِي أَهْلِنَا مُشْفِقِينَ فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ
السَّمُومَ إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ
الْبَرُّ الرَّحِيمُ وهذا من تمام نعيم أهل الجنة
أن ألحق الله بهم ذريتهم الذين اتبعوهم بإيمان
أي الذين لحقوهم بالإيمان الصادر من آبائهم فصارت
الذرية تبعا لهم بالإيمان ومن باب أولى إذا
تبعتهم ذريتهم بإيمانهم الصادر منهم أنفسهم فهؤلاء المذكورون
يلحقهم الله بمنازل آبائهم في الجنة وإن لم
يبلغوها جزاء لآبائهم وزيادة في ثوابهم ومع ذلك
لا ينقص الله الآباء من أعمالهم شيئا ولما
كان ربما توحم متوحم أن أهل النار كذلك
يلحق الله بهم أبناءهم وذريتهم أخبر أنه ليس
حكم الدارين حكما واحدا فإن النار دار العدل
ومن عدله تعالى أن لا يعذب أحدا إلا
بذنب ولهذا قال كل مرئ بما كسب رهين
أي مرتهن بعمله فلا تزر وازرة مزر أخرى
ولا يحمل على أحد ذنب أحد هذا اعتراض
من فوائده إزالة الوهم المذكور وقوله وأمددنا أهل
الجنة من فضلنا الواسع ورزقنا العميم بفاكهة من
العنب والرمان والتفاح وأصناف الفواكه اللذيذة الزائدة على
ما يتقوتون ولحم مما يشتهون من كل ما
طلبوه واشتهته أنفسهم من لحم الطير وغيرها يتنازعون
فيها كأسا أي تدوروا كاسات الرحيق والخمر عليهم
ويتعاطونها فيما بينهم وتطوف عليهم الولدان المخلدون بأكواب
وأباريق وكأس لا لغو فيها ولا تأثيم أي
ليس في الجنة كلام لغو وهو الذي لا
فائدة فيه ولا تأثيم وهو الذي فيه إثم
ومعصية وإذا انتفى الأمران ثبت الأمر الثالث وهو
أن كلامهم فيه سلام طيب طاهر مسر للنفوس
مفرح للقلوب يتعاشرون أحسن عشرة ويتنادمون أطيب المنادمة
ولا يسمعون من ضبهم إلا ما يقر أعينهم
ويدل على رضاه عنهم ومحبته لهم ويطوف عليهم
غلمان لهم أي خدم شباب كأنهم لؤلؤ مكنون
من حسنهم وبهائهم يدورون عليهم بالخدمة وقضاء ما
يحتاجون إليه وهذا يدل على كثرة نعيمهم وسعته
وكمال راحتهم وأقبل بعضهم على بعض يتساءلون عن
أمور الدنيا وأحوالها قالوا في ذكر بيان الذي
أوصلهم إلى ما هم فيه من الحبرة والسرور
إنا كنا قبل أي في دار الدنيا في
أهلنا مشفقين أي خائفين وجلين فتركنا من خوفه
الذنوب وأصلحنا لذلك العيوب فمن الله علينا بالهداية
والتوفيق ووقعنا عذاب السموم أي العذاب الحارة الشديد
حره إنا كنا من قبل ندعوه أن يقينا
عذاب السموم ويوصلنا إلى النعيم هذا شامل لدعاء
العبادة ودعاء المسألة أي لم نزل نتقرب إليه
بأنواع الغربات وندعوه في سائر الأوقات إنه هو
البر الرحيم فمن بره بنا ورحمته إيانا أنالنا
رضاه والجنة ووقعنا سخطه والنار This is part
of the perfect bliss of the people of
Paradise Allah will cause to join them their
offspring who follow them in faith Allah will
cause these offspring to reach their parents' level
in Paradise even though their deeds were not
sufficient to reach their parents' level as an
increased reward for their parents moreover that will
not detract from the good deeds of the
parents in the slightest because some may imagine
that the same is applicable to the people
of * and that Allah will cause their
offspring or parents to join them Allah tells
us that the rulings governing the two realms
are not the same * is the realm
of justice and part of Allah's justice is
that he does not punish anyone except for
his own sin hence he says every person
is held in pledge for what he earns
so no soul will bear the burden of
another and the sins of one person will
not be borne by another this is adding
a further comment in order to remove any
misunderstanding and we will provide them that is
we will provide to the people of Paradise
from our abundant bounty and provision fruit such
as grapes, pomegranates, apples and more types of
delicious fruits that are essential for nourishment and
meat such as they desire for all that
they may request and want such as the
flesh of fowls and other kinds of meat
there they will pass around a cup that
is cups of nectar and wine will circulate
among them and they will pass them to
one another and immortal servant boys will circulate
among them with cups of jugs cups and
jugs which will not lead to any idle
talk or sin that is there is no
idle talk in Paradise which is talk in
which there is no benefit and there will
be no sin which is that in which
there is disobedience to Allah as these two
things are ruled out a third matter is
proven which is that their talk in Paradise
will all be good and pure bringing joy
and happiness to hearts and souls they will
treat one another in the best manner exchanging
the best conversation and they will not hear
from their Lord anything but that which will
bring them delight and will indicate that He
is pleased with them and loves them there
will circulate among them servant boys of theirs
as if they are pearls carefully guarded because
of their beauty they will go around to
serve them and meet all their needs this
is indicative of many abundant blessings and perfect
comfort they will turn to one another with
questions about the affairs of the previous world
and what happened they will say describing what
brought them to this place of joy and
happiness in which they find themselves when we
were living before in the previous world among
our kinsfolk we were afraid of Allah's punishment
that is we were afraid and apprehensive so
we refrained from sin out of fear of
Him and we corrected our faults therefore Allah
was gracious to us and He guided us
and protected us from the punishment of the
scorching fire that is the punishment of severe
heat verily we used to call upon Him
before asking Him to protect us from the
punishment of the scorching fire and cause us
to attain bliss this includes the supplication of
worship and the supplication of asking in other
words we kept trying to draw close to
Him by doing all kinds of acts of
worship and calling upon Him at all times
verily He is the Beneficent, the Most Merciful
and part of His beneficence and mercy towards
us is that He caused us to attain
His pleasure and reach Paradise and He protected
us from His wrath and the fire of
* SubhanAllah these few verses like the things
in them to unpack are so unbelievable but
we will try just to sort of touch
on them inshaAllah first notion those
who have done righteousness those who have believed
and their progeny, their children their family members
that followed their footsteps that followed their path
they joined them in Iman and Faith we
will reunite them in Jannah together and not
only that if the parents are at a
higher level than the children Allah will elevate
the children to join their parents a blessing
for the children because of their parents Allah
does not want even a hint of or
a wish for the parents that is not
being fulfilled to have their children with them
in Jannah and Allah says in Surah Ar
-Ra'd Wallahi
if you just see this scene it should
pull you to Jannah because Allah says they
will enter those gardens and whoever was righteous
the believers from their parents or their fathers
or their forefathers or their mothers so you
would be reunited with your family members your
parents so imagine you are in Jannah and
you have your parents with you not only
your parents but your children the whole family
gets together وَمَن صَلَحَ مِنْ أَبَائِهِمْ وَأَزْوَاجِهِمْ their
wives or their spouses وَذُرِّيَاتِهِمْ and their children,
their progeny, their grandchildren as well that just
adds to the beauty of Jannah adds to
the beauty of Jannah and not only that
وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَابٍ angels are
entering upon them from every door سَلَامٌ عَلَيْكُمْ
they will say peace be upon you what
a blessing that you are in سَلَامٌ عَلَيْكُمْ
بِمَا صَبَرْتُمْ so peace be upon you look
at this beautiful life that you have and
you received it because of what?
because of your patience in the dunya because
you put up with the dunya because you
put up with the commands of Allah you
remain steadfast فَنَعْمَ عُقْبَ الدَّارِ what a best
reward, what a best end of this whole
story so subhanAllah with many of the righteous
they pointed out they would say that sometimes
if I don't feel motivated to worship Allah
properly or if I am tempted to fall
in sin and I feel that I'm about
to fall into it and I can't hold
myself back I remember these verses I say
if it's not for my own sake at
least for my family's sake so that we
are united again in Jannah and subhanAllah there
is a place, a special heart a special
place in the heart for the family it
just compounds the effect of Jannah and the
beauty of Jannah to realize that you can
enter Jannah with your loved ones subhanAllah so
that's what Allah SWT is referring to and
Allah wants you to taste it Allah wants
you to see what's in Jannah wants you
to experience it viscerally in your gut by
bringing the fact and the possibility that you
can be there with your loved ones with
the ones that you love the most the
ones that are closest to you and if
they are not with you at the same
rank Allah will elevate them and this happens
both ways the children can as well pull
their parents upwards a husband can pull his
wife upwards a wife could pull her husband
upwards what a beauty, right?
what a beauty, subhanAllah that's like the countless
blessing the infinite blessing and mercy of Allah
subhanAllah the fact that your loved ones are
elevated to the same status or you are
elevated to the higher status of your loved
ones does not take away from their blessings
or your blessings because Allah gives from himself
but the bottom line is everyone is bound
by their earnings their deeds so this does
not save children if they enter the hellfire
but it elevates the ranks if they make
it to Jannah so first there is the
first test that you have to pass is
to make it to Jannah then the dynamic
applies but if someone ends up in the
hellfire and say okay maybe we can elevate
them to the lowest level in Jannah it
doesn't apply across like there's no cross contamination
there's a separation only applies to the people
who enter Jannah why?
because if there is injustice it needs to
be purified it has to be purified in
the hellfire because in Jannah we said that
many times no element of evil enters Jannah
there's only absolute good there's only absolute good
and this is why Allah says لا يسمعون
فيها لغوا ولا تأثيم even idle talk meaning
pointless language doesn't even exist in Jannah there's
only proactive good beautiful good, beneficial good that's
the only thing that exists in Jannah you
know the utopia that people think about the
highest form of utopia that's a longing for
Jannah by the way that's why you will
find it in all cultures there's this idea
of utopia like this ideal world where there's
only good even neutral doesn't exist in Jannah
everything is just good and that shows وَكُلُّ
مُرِئٍ بِمَا كَسَبَ رَهِينَ that means you can't
count on any considerations other than your own
good deeds you have to make it to
Jannah you have to do your best obviously
Allah enters you into Jannah but you have
to offer your best you have to do
your best you have to strive until when?
until your last breath that's the only strategy
available to you anything else could mean that
you miss out on it and you don't
want to take risks وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِّمَّا
يَشْتَهُوا so we offered them فاكهة again here
is mentioned again فاكهة و لحم so the
scholars say لحم is nutritious food and فاكهة
is more for pleasure it's not necessarily sought
for its nutritional value but for the experience
still there is benefit in it but it
is sought first and foremost for the experience
for the pleasant experience يَتَنَازَعُونَ فِيهَا كَأْسًا لَا
لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ so they are again
competing over beautiful drinks from Allah subhanahu wa
ta'ala and then Allah describes the servants
the male servants who are serving the people
in Jannah Allah says they are like like
pearl they are shiny, beautiful and attractive like
pearl وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَأْلُونَ so Allah
takes us deeper into the casual conversation of
the people in Jannah the people in Jannah
will actually remember their days in the dunya
and they will have a conversation about their
past you know sometimes when we sit together
and start remembering you remember when we were
kids remember what we did remember when we
stole the candies from the store remember so
all of this stuff you find the people
of Jannah will actually remember the days of
the dunya and they will talk about them
so one of these conversations would be وَأَقْبَلَ
بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَأْلُونَ قَالُوا إِنَّا كُنَّا قَبْلُوا
فِي أَهْلِنَا مُشْفِقِينَ so they would remember that
in this dunya they were in a state
of fear we always feared should we end
up in the hellfire we were always concerned
about pleasing Allah SWT giving him his rights
so this was a major concern a major
concern in their life it was always present
and this should be the state of the
believer and subhanallah أَبْدَلَهُمُ اللَّهُ خَوْفًا بَعْدَ خَوْفِهِمْ
أَمْنًا so Allah if you are afraid if
you are scared of Allah's punishment in this
dunya that yields eventually safety but if you
feel safe when it comes to the punishment
of Allah that might yield what?
infinite fear and pain in the on the
day of judgement فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ
السَّمُومِ so Allah blessed us Allah favoured us
مَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا He protected us from
the scorching punishment of the scorching fire مَنَّ
اللَّهُ عَلَيْنَا subhanallah look at this is the
mindset of the people of Jannah they don't
take credit for their actions who got them
into Jannah?
they didn't say our actions didn't say oh
we did very well right I strove hard
I woke up at night I recited Quran
I did a lot of dhikr I gave
out a lot of sadaqah that's why I
made it no they say فَمَنَّ اللَّهُ عَلَيْنَا
it's Allah subhanahu wa ta'ala who favoured
us and blessed us with this as in
surah believe it or not قَالُوا وَقَالُوا الْحَمْدُ
لِلَّهِ people of Jannah وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي
هَدَانَا لِهَذَا وَمَا كُنَّا لِنَ احْتَدِيَ لَوْ لَأَنْ
هَدَانَ اللَّهِ all praise and thanks and credit
belongs to Allah who guided us to this
had it not been for Allah we would
not be guided and the companions of the
Prophet salallahu alaihi wasalam as they were digging
the trench you know al khandaq before the
battle they would say وَاللَّهِ لَوْ لَا اللَّهِ
مَا احْتَدَيْنَا وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا had it
not been for Allah we would not have
been we would not have prayed we would
not have been guided we would not be
guided we would not pray we would not
give sadaqa but it's Allah's blessings so they
don't take credit and that's the believer and
this gives you attabah this gives you this
humility before Allah subhanahu wa ta'ala and
one of the things the scholars always warned
against especially the companions and the early generations
is al ajb self admiration if you admire
your actions you say I'm better than others
even if it's just between you and yourself
I'm better off than others I'm doing more
than others I wish people see how good
I am that's a clear sign that you
are not in good shape if you feel
satisfied with what you do then you are
undermining what Allah truly deserves the fear of
the believer is that they know that Allah
deserves way more than what I can give
so this is why you're always fearful of
falling short and you know you will always
fall short but this is why you're relying
on Allah's mercy you're relying on Allah's mercy
the prophet sallallahu alayhi wa sallam says I
cannot give you your due praise I can't
I can't praise you and describe you as
you truly are the only one who can
describe you and praise you accurately is yourself
so you can never give Allah what he
truly deserves so this is why scholars would
say something like your best is not enough
your best is not enough and that's why
the prophet sallallahu alayhi wa sallam said in
an authentic hadith لا يدخل أحد إلى جنة
بها مدهي no one is going to enter
Jannah because of their actions your actions will
not get you into Jannah they're not enough
they're not enough to get you into Jannah
so you prayed all of the five daily
prayers never missed a prayer all your life
you fasted all the Ramadans you read the
Quran many times let's say once every 10
days you read the Quran and you'd pray
3 hours every night and you would give
Zakah and you would give Sadaqah and you
made Hajj and you would do Umrah and
you are kind and you are gentle and
you're nice right?
still you won't make it to Jannah and
the prophet sallallahu alayhi wa sallam said in
the hadith about a man from Bani Israel
previous nation the prophet sallallahu alayhi wa sallam
said عبد الله ستين عاما he worshipped Allah
60 years على جزيرة on an island he
fasts the days and he prays the whole
night so he worships Allah all his waking
hours nothing else nothing else then he died
the prophet sallallahu alayhi wa sallam says when
he is resurrected on the day of judgment
Allah subhanahu wa ta'ala he is brought
before Allah so Allah assesses his actions Allah
says أدخل عبدي لجنة برحمتي let my servant
into Jannah because of my mercy so the
servant thinks of the 60 years of hard
work he says بل بعملي يا رب he
says oh Allah by my actions Allah is
just فيؤتى بنعمة البصر فتوضع في كفة ويؤتى
بعمله فيوضع في كفة الأخرى فتطيش نعمة البصر
بكل أعماله so his eyesight only the blessing
and the gift of eyesight is put on
one side of the scale and all of
his good deeds are put on the other
side of the scale and the eyesight the
blessing of eyesight outweighs all of his actions
by far so when he sees this he
says يا ربي برحمتك now with your mercy
I enter Jannah so that's the reality that's
a moment of truth so the believer should
always be conscious and aware of this you
enter Jannah by the mercy of Allah subhanahu
wa ta'ala but you need to do
your best to earn Allah's mercy and then
the rankings on the day of judgment in
Jannah once you enter Jannah then the rankings
are figured out based on the actions here
the actions start to count in terms of
degree so always refer give the credit to
Allah subhanahu wa ta'ala Allah says he
has some beautiful statements in madarj salikini when
he talks about tawbah he says people think
that when you make tawbah that you started
or initiated tawbah but you don't know it
you did not initiate tawbah Allah started the
tawbah Allah started the tawbah and because Allah
started the tawbah you went through the experience
of tawbah you went through the experience of
tawbah right so he says the starting point
of tawbah is not with you it's not
in your heart it's not your regret it
is with Allah it's with Allah Allah started
the tawbah process for you and he inspired
you to repent to him and he allowed
you to repent and then he accepts that
repentance from you then Ibn Al-Qayyim recites
the verse in surah At-Tawbah ثُمَّ تَابَ
عَلَيْهِمْ لِيَتُوبُهُ then Allah if I want to
do that literally, literal translation then Allah says
Allah accepted their tawbah so they made tawbah
isn't this the reverse order Allah تَابَ عَلَيْهِمْ
لِيَتُوبُهُ Allah accepted their tawbah so that they
make tawbah it should be they made tawbah
and Allah accepted their tawbah Allah said Allah
accepted their tawbah and thus as a result
they made tawbah so the acts of worship
don't take credit for them Allah inspires you
to do them the credit goes to Allah
and that's a very difficult thing to accept
because we like to take credit we like
to accept credit but the reality is that
Allah whatever good in you وَمَا بِكُم مِّن
نِعْمَةٍ فَمِنَ اللَّهِ whatever blessing in you it's
from Allah including good deeds including your salah
you think you initiated the salah no, Allah
initiated it in you and had Allah not
inspired you to pray you would not have
prayed إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ
الْبَرُّ الرَّحِيمُ we used to call upon him
we used to ask him in the dunya
right and sheikh Saadi here says mentions two
things دُعَاءُ المَسْأَلَةِ and دُعَاءِ الْعِبَادَةِ the دُعَاء
of asking and the دُعَاء of ibadah we
understand دُعَاء of asking you ask Allah O
Allah please bless me with a child O
Allah please bless me with success O Allah
bless me with peace whatever like you wish
you ask Allah this is دُعَاء المسألة دُعَاءِ
الْعِبَادَةِ what is the دُعَاء of worship what
does that mean anyone can think of something
no but that's مسألة يَا مُقَلِّبَ الْقُلُوبِ O
Allah you turn the hearts keep my heart
upon your religion you're asking Allah دُعَاء مسألة
you're asking Allah for something why did he
mention دُعَاء with مسألة with asking with supplication
and he also mentioned دُعَاء with عبادة worship
yeah but this doesn't answer like what this
is like saying what's I ask what's today
you say oh today is raining okay I
know it's raining oh it's today huh yes
no now the question is why we understand
دُعَاء المسألة دُعَاء of asking is obvious but
what is دُعَاء العبادة why didn't he just
say عبادة why دُعَاء العبادة why the supplication
of is not no not the supplication of
عبادة that won't be accurate it would be
the so دُعَاء is asking for something right
asking verbally دُعَاء المسألة asking directly verbally and
the asking of عبادة what does that mean
I made it easier now yes this is
دُعَاء المسألة this is you asking Allah for
something obviously continue
say it excellent خلاص you got a gift
this is second time you catch a very
subtle point mashallah Allah bless your عبادة your
صلاة your قرآن your ذكر your صدقة these
are acts of asking Allah they're non-verbal
but you are making دُعَاء to Allah to
accept you to be pleased with you to
reward you to save you so you're making
دُعَاء so عبادة itself is actually asking Allah
so you can ask Allah verbally and you
also ask Allah with your actions because all
of actions of worship are seeking you are
seeking something so they are what a non
-verbal دُعَاء all of you all of the
acts of worship are non-verbal دُعَاء and
that gives life to your worship so if
you are praying and you're just absent-minded
you're not asking Allah for something if you
are fasting and you're not asking actively your
heart is not engaged with the reward and
with the acceptance of Allah you're not asking
if you're reading Quran and you're not you're
not focusing or you're not reflecting and you're
not having the experience of the Quran you're
not asking Allah so you're not doing the
worship correctly clear?
okay so this is دُعَاء المسألة and دُعَاء
العبادة all of your actions should be a
matter of seeking and asking because you are
يَأَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ O humans
you are poor you are in need of
Allah that's the definition of a human being
the very basic definition of humans and creatures
that they are in need they cannot stand
alone only Allah is self-sufficient Ibn Taymiyyah
used to say وَالْفَقْرُ لِي وَصْفُ ذَاتٍ لَازِمٌ
أَبَدًا كَمَا الْغِنَى أَبَدًا وَصْفٌ لَهُ ذَاتِي وَالْفَقْرُ
لِي وَصْفُ ذَاتٍ لَازِمٌ أَبَدًا كَمَا الْغِنَى أَبَدًا
وَصْفٌ لَهُ ذَاتِي my need and poverty is
my definition is the most intrinsic feature of
who I am my need I'm in need
I cannot stand alone I'm dependent that's what
it means to be a human being I'm
dependent and self-sufficiency and richness and wealth
is Allah's very sort of core definition or
feature or reality about Allah subhanahu wa ta
'ala actually if you look up these lines
of poetry by Ibn Taymiyyah they're just profound
Ibn Qayyim rahimahullah he says when Ibn Taymiyyah
passed away in the prison we found some
of his in some of his books he
said overleaf at the back I found him
writing these lines of poetry very profound they
start with أنا الفقير إلى رب البريات أنا
المسيكين في مجموع حالاتي I am the one
who is poor and in need of Allah
and I am miskeen in all of my
affairs then he goes and he's like a
beautiful very very beautiful lines of poetry unbelievable
and they make you they humble you before
Allah subhanahu wa ta'ala so إِنَّا كُنَّا
مِن قَبْلُ نَدْعُوهُ so you're always asking Allah
your acts of worship are all an expression
of your need and they are a clear
proclamation that only Allah can answer this need
and that's why you turn to Him in
speech in attitude and in actions all of
your life should be an attitude of asking
Allah and begging Allah that's who you are
as a human being so embrace that human
nature if you don't do this with Allah
you will be seeking and you will be
asking other than Allah so you become a
slave to other than Allah so you're either
asking Allah or you're asking other than Allah
anything else you do in this dunya you
are seeking something right you're seeking a result
you're seeking either wealth you're seeking pleasure you're
seeking recognition you're seeking reputation you're seeking attention
you are seeking whatever it may be right
so you don't do an action without a
payoff without an expected payoff.
That's an act of seeking.
That's worship in a sense, right?
إِنَّهُ هُوَ الْبَرُّ الرَّحِيمِ And that's a description
of Allah.
البر, one of the names of Allah.
One of the names of Allah.
And it comes from what?
البر.
And البر is righteousness, same as Taqwa.
بِر and Taqwa are the same, by the
way.
إيمان.
بِر and Taqwa, you're talking about the same
thing.
But, certain features are highlighted with each word.
So, for example, when you travel, there is
the dua of traveling.
اللهم إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا الْبِرَّ وَالْتَقْوَى
Allahumma Inna Nas'aluka Fi Safarina Hatha Al
-Birra Wa Al-Taqwa We ask you in
this trip of us, البر and التقوى.
البر here means what?
Proactive good.
That you engage with good.
التقوى means abstaining from sin.
But they are the same thing.
This is the proactive feature and this is
the abstinence feature.
So, البر, الله البر, is actively good.
Allah is actively good.
There's nothing but good with Allah.
Actually, good comes only from Allah.
Without Allah, there's no good.
There's just evil.
And Allah can only be good.
And that puts your heart at peace.
Nothing comes from Allah but good.
The Prophet ﷺ says, الخير في يديك والشر
ليس إليك Al-Khayru Fi Yadaik Wa Al
-Sharru Laysa Ilaik Good is with you, is
in your hands.
Is only with you, comes only for you.
It has one source.
Good has one source.
Allah.
والشر ليس إليك And there is no evil
that can be attributed to you.
Evil doesn't come from Allah.
Okay, Allah does not.
Allah only gives what's good.
إِنَّهُ هُوَ الْبَرَّ الْرَحِيمُ Innahu Huwa Al-Barra
Al-Raheem قال ابن سعدي Let's continue.
قال تعالى فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِكَاهِنٍ
وَلَا مَجْنُونَ أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ
الْمَنُونَ قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ أَمْ
تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَذَا أَمْ هُمْ قَوْمٌ طَاغُونَ أَمْ
يَقُولُونَ تَقَوَّلَهُ بَلَّا يُؤْمِنُونَ فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ
كَانُوا صَادِقِينَ أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ
هُمُ الْخَالِقُونَ أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ بَلَّا يُؤْقِنُونَ
أَمْ عِندَهُمْ خَزَائِنُ غَبِّكَ أَمْ هُمُ الْمُسَيْطِرُونَ أَمْ
لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ
مُّبِينٍ أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ أَمْ تَسْأَلُهُمْ
أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ أَمْ عِندَهُمُ الْغَيْبُ
فَهُمْ يَكْتُبُونَ أَمْ يُرِيدُونَ كَيْدًا فَالَّذِينَ كَفَرُوا هُمُ
الْمَكِيدُونَ أَمْ لَهُمْ إِلَهٌ غَيْرُ اللَّهِ سُبْحَانَ اللَّهِ
عَمَّا يُشْرِكُونَ If
you can make it for seven, it's good.
We're going to have always a soft start.
6.45 inshaAllah.
That's again because it's already too late.
Because starting at 8.30 is like starting
9.30 now, which is already too late.
So way into the night, okay?
So inshaAllah, we're going to stop at Isha
and we will begin quarter to seven.
Quarter to seven inshaAllah.
We'll begin next Friday.
Keep that in mind.
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.45 6.45 Okay, so Allah subhanahu wa
ta'ala here shows the confusion of the
people of Quraysh who refused and rejected the
message of Prophet Muhammad ﷺ.
And the surah started with this, right?
The signs and how they are compelling.
And we said Allah was going to come
back to this argument and expose all of
the objections of the people of disbelief.
So Allah will start to list all the
possible interpretations of their inappropriate response, uncalled for
response.
And Allah is going to show first their
confusion and their foolishness.
They tried to categorize the Prophet ﷺ, but
they couldn't make any compelling case.
They were just trying to run away.
It boils down to one thing.
They just rejected the truth.
So everything they said was a bluff.
That's its reality.
So Allah subhanahu wa ta'ala says, مَا
أَنتَ بِنِعْمَةِ رَبِّكِ With the blessing of Allah,
this great blessing from Allah, which is revelation.
The greatest blessing is revelation.
With this blessing of Allah, this guidance that
Allah gave you, you are not مَا أَنتَ
بِنِعْمَةِ رَبِّكِ بِكَاهِنِ You are not a kahin.
A kahin is a soothsayer.
And what is a kahin?
A kahin, a quhan, they had them, the
Arabs, and many nations have them.
Shamans and all that type of stuff, fortune
tellers, right?
They have them in every culture.
These are humans who would communicate with jinn,
with shayateen.
And the jinn and shayateen would not cooperate
with someone and give him news.
Obviously it's mixed with a lot of falsehood.
Unless the person commits kufr, an act of
kufr.
Something that is an act of kufr.
Why?
Because you have to worship them, prove your
loyalty to them, and their self-claimed gods
among the jinn, so that they would put
their low-class soldiers under your service.
That's how they work with them.
So you have to serve them.
You have to commit to their worship.
And how do you do this?
By committing a blasphemy.
By committing kufr.
So anyone who tells you, I get the
news about this or that, and I can
tell you things about your private life.
Allah gave this as a miracle to Isa
a.s. وَأُنَبِئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي
بُيُوتِكُمْ Isa a.s. told people.
He could tell people what food they were
storing in their houses, what they eat and
what they store.
But others cannot tell you these things.
There's an exception.
Very, very, very, very, very righteous people who
don't happen very often.
Allah sometimes gives them firasa.
And they can see something.
They can see something.
But you know, that's a very far exception.
Don't even count it.
But I'm saying this because you might actually
read about some of the righteous people, and
you see something and you say, oh, maybe
he was a soothsayer.
No.
But generally speaking, you would find soothsayers, again,
they communicate with jinn.
So it's all about kufr.
And a lot of these psychics today, so
they take more like modern branding today.
They're psychics.
A lot of, a lot, a lot of
these eastern-style healing schools.
They have a lot of jinn.
So, acupuncture.
It could be, there might be somebody practicing
it without jinn.
But majority of practitioners in that field actually
deal with jinn.
And I know personally of stories of people
who went for that kind of treatment, and
they left Islam.
They were confused.
And it started with having nightmares, acting weird,
losing their mind, and eventually thinking that there
is, that the world is after them, and
it wants to destroy them, and there are
some aliens coming from some planet, and they
are targeting this specific person.
Yeah.
So, so be careful.
A lot of what you hear about stones,
precious stones, metals.
Wear some copper bracelets.
They absorb negative energy.
And Muslims get even, they say, do you
know why sujood is very good?
Because it's an act of earthing.
When you put your forehead on the ground,
negative, the electrons, you know, are, whatever they
are.
What's the word?
Guys in science, help me out.
What happens to the electrons?
Huh?
The grounding, they're grounded or whatever.
Yeah, so you just sort of empty or
get rid of negative, the negative charge, electrons,
right?
Yeah, we think, oh, we are being scientific.
You don't realize, you are just parroting the
wishy-washy ideas of all these people who
deal with the jinn.
Don't follow any trend just because it is
getting popular.
Get to the bottom of it before you
start making links with Islam and think, oh,
I'm being modern Muslim.
I'm being an educated and enlightened Muslim.
It's good to get to the bottom of
things before we speak about them, especially when
it comes to making claims about Islam.
Shall I get more specific about certain things?
A lot of self-development stuff is jinn
stuff.
Yes, be careful.
Some practitioners in NLP.
I know I'm going to get a lot
of heat for that.
Some practitioners in NLP and some schools of
hypnosis.
Yeah.
Yeah.
I know I'm going to receive a lot
of visits and complaints about this.
But be careful.
Yeah, be careful.
There's a lot of this stuff there.
And these are not new things.
These are not new professions.
They were all there.
And they were practiced at the time we
started receiving phone calls.
In the past, all of these flashy names
were under the what?
Under the title of what?
Kahin.
Kahin.
And these people could tell you things that
no one knows about you.
Remember the story of Abdul Muttalib finding Zamzam?
And then Quraysh saying, oh, we have a
right in it.
It belongs to our father Ismail.
We have a share.
And he says, no.
Allah caused me to find it, so it's
mine.
So he said, how do we settle this
affair?
So they went to a kahina.
Right?
They went to a kahina.
And she would arbitrate between them.
So these are there everywhere.
So be careful about a lot of these,
they call healing, eastern healing systems and things
like that.
Many schools in yoga.
Yeah.
Yeah.
Be careful.
A lot of that is a lot of
these things are not what they claim.
Are there a lot of people who don't
know their reality and they practice them?
Yes.
So are they dealing with jinn?
Most likely, yes.
And they don't know.
And they would attribute this to your subconscious
mind.
What is the subconscious mind?
Honestly, it's not even a scientific term, by
the way.
It's not recognized even scientifically.
Because most of your life is subconscious, by
the way.
Most of what happens in you is subconscious.
So what are you referring to?
The fitrah?
Are you referring to my memories?
Are you referring to my instincts?
All of that is in your subconscious.
So is that even a helpful concept?
It's not even a helpful concept.
But when you use a very flimsy, hazy
kind of concept, you know, you can use
it anyway and no one can catch you.
Right?
Because if they catch you at something, you
say, Oh, I didn't mean this.
I meant something else.
Because there's always wiggle room.
So be careful of all of these things.
A lot of these are just flashy, like,
names.
But underneath them is a summul zu'af,
poison.
Poison.
All of this is kahana.
Most of this is kahana.
Most of this.
Okay?
I don't want to say all of this.
Because most of this is actually kahana.
And it might help you on the short
run because of something.
But it actually gets you in more trouble.
It gets you in more trouble.
Because you are now messing with the world
of jinn.
And you're getting yourself trapped with some of
those.
So it's better not to get into this.
Protect yourself from that.
So that's kahin.
That's one thing they accuse the Prophet ﷺ
of.
بِكَاهِنْ وَلَا مَجْنُونَ They said, okay, you are
insane.
Because sometimes insane people say some wise things.
Right?
Sometimes insane people, they really speak wisdom.
Almost every statement they say is wise.
But something is missing.
Right?
Something is missing.
SubhanAllah.
So they accuse Prophet Muhammad ﷺ of being
majnun.
Or they said a poet.
A poet.
And sometimes, you know, genius.
Someone who is genius.
Genius borders insanity.
Right?
So sometimes some people are so genius to
the point of insanity.
And you will find actually a lot of
the very good poets.
Like sometimes it's a very thin line between
genius and insanity.
With what they say.
So again, this is something they accuse the
Prophet.
They said, okay, we'll still give him the
title, he's a poet.
Because of the beautiful speech that he's sharing
with us.
But the Qur'an is not poetry.
You can't put it under the category of
poetry.
But then, all of this reflects their confusion.
Then one of their ideas was, okay, you
know what?
Just let's be patient with him.
Eventually he's going to die.
Then his da'wah, his call will die.
It will be over.
So let's just sort of persevere our way
through it.
But Allah subhanahu wa ta'ala says, okay,
if you do this.
Basically, Islam will flourish and you will die.
And you will die.
And then one of the final things that
Allah discusses here is, They just said, oh,
Muhammad invented this.
He came up with this.
But obviously the history of Prophet Muhammad ﷺ
does not give any indication.
The nature of the speech and the content
of it, the guidance.
Obviously defies this kind of accusation.
The depth, the wisdom, the truth in it.
It's way beyond one person coming up with
some ideas.
Or even all of humans.
Allah says, قُلْ لَأِنِ اجْتَمَعَتِ الْإِنسُ وَالْجَنِّ وَعَلَىٰ
يَأْتُوبُ بِمِثْلِهِ هَذَا الْقُرْآنِ لَا يَأَتُونَ بِمِثْلِهِ وَلَوْ
كَانَ بَعْضُهُمْ بِبَعْضٍ ضَهِيرًا Say if all of
humans and all of jinn, all of them
from Adam till the last man.
And the jinn from the first jinn till
the last jinn to be alive ever.
If they come together to invent something like
the Qur'an, they won't be able to
do it.
They won't.
So Muhammad ﷺ couldn't have came up with
something like this by himself.
Then Allah is going to dismantle their arguments
one after the other and show how foolish
they are.
Let's take a couple of questions and let
you go inshaAllah.
So again next week, if you know someone
who comes to the halaqa who is not
here today, tell them inshaAllah we will start
the halaqa at quarter to seven sounds good.
Quarter to seven inshaAllah.
Often we'll have a soft start to give
people time until seven inshaAllah.
So bi-idhnillah ta'ala we can make
good use of the time.
Questions?
So we are already here so we don't
say salam alaikum.
So if you wronged someone you mean or
you owe somebody something, right?
It's the rights of people and you can't
find them?
Okay so you owe someone either something or
an apology or an explanation or whatever.
And you can't do it now.
It depends what do you mean by you
can't do it now.
So is it?
Okay backbiting.
Sometimes we say I can't go and apologize
because of again my pride.
So when I verify first that it's impossible
for me to give this person to pay
this person back.
Like if I go and tell them.
Like I don't know like it has to
end up in very bad shape.
Or it has to bring about more damage
than it rectifies.
So I'm going to assume there is a
legitimate reason why you can't give that person
their specific right.
The scholars say in case of backbiting you
can make dua for them and you can
talk or mention the good things about them.
But they have to be true.
Okay, they have to be true.
Things you mentioned about them have to be
true.
If it's some rights like financial then what
you can do or some kind of obligation.
And you can't find them or you can't
get them.
It's been a long time ago.
What you can do is give it out
in sadaqah on their behalf.
And what you're doing, the scholars call this
attakhallus.
You're getting rid of that burden.
You have a burden that you are going
to be held accountable for.
So you're just ridding yourself of it.
It's not like you're taking any credit there.
So you're doing it on their behalf.
Doing it on their behalf.
I think in the Walima of Shaykh Abdul
Rahman, I mentioned a story where you guys,
most of you weren't there.
The story basically, a lady helped a man
at some point.
His money got stolen.
He traveled to Al-Basra.
So it was a long time ago.
He slept at the masjid after his journey.
And his money was stolen.
He couldn't find anyone to help him.
And he found this random lady, a very
young lady, at the end of a caravan.
And they were just going to leave.
So he just said, you know, this is
what happened to me.
Can you help me in any way?
So she put her hand in her luggage.
And she gave him, she asked him how
much was stolen.
He said like 30 riyals.
I think they were French riyals at the
time.
So she gave it to him.
And these were Bedouins who lived in the
desert.
So he said, you have to give me
your name.
So she gave him the name.
So this man was in his late teens.
This was in his late teens.
So now when he was in his, I
think, 70s, he was visiting his son who
was working somewhere.
And his son had this health insurance.
And he was living in another city.
So he said to his dad, come, you
can have some checkups and we can make
sure that your health is all good.
And it's all covered, right?
So come and visit us.
It was him and, it was the son
and his wife.
So the son would go to work and
the man would stay with his daughter-in
-law.
And they were in very good terms.
So she jokes with him.
She says, you are so healthy.
We should get you married.
He says, okay.
So he plays along and he says, find
me someone.
She says, she's next door.
There's an older lady there.
You guys suit each other.
So he wasn't serious but he says, okay,
let's go and see her.
So they go and see her.
When he learns her name, it was the
girl who gave him the money.
You're talking about more than 50 years later.
And guess what?
He came back to her a couple of
days later.
And so he took 30.
So she gave him 30 riyals.
I think, if I'm not mistaken, he put
on her lap.
600,000 Saudi riyals.
He said, since you gave me that money,
I made trade with it and I kept
that share for you.
But then it stayed with me and I
invested it in business.
And it kept growing and growing and I
kept it in a separate account for you.
And I told all my children, I gave
them your name.
And I said, if they find you, if
I die and I haven't found this lady
and given her back what I owe her,
then use this money, 600,000, to build
a masjid for her in her name.
This is called wafaa.
This is proper, decent loyalty.
So he gives her the 600,000.
More than 50 years later.
And she, subhanAllah, it happens that she was
in need at that time.
So, we need the wafaa of this guy.
Look at this guy.
That's it, inshaAllah ta'ala.
Okay, sisters, questions?
No hands?
Khair, inshaAllah.
Brothers, yeah.
So, we know that the children follow their
parents in Jannah, so long as they follow
them in faith.
And it only applies to the child.
How does the intercession of the believers, specifically
the parents, to the child, apply to this
ayah, to the child in *?
Okay, so, asking about the children being graced
with their parents in Jannah, what about the
intercession of the parents?
So there's a lot of intercessions, shafa'ah,
on the Day of Judgment.
There's the shafa'ah of the believers.
So they make shafa'ah intercession for the
believers who have sinned and they are serving
some time in Jahannam.
Allah allows that after people have entered Jahannam.
So they will get some share of the
punishment.
But it's a privilege that Allah allows the
believers so they can get their friends and
the good ones that they know out.
Then there are parents.
Then the children even intercede for their parents.
The parents intercede for their children.
Then the prophets intercede.
And Prophet Muhammad ﷺ intercedes.
Then eventually Allah ﷻ frees some people from
their hellfire.
So that's a separate category.
Yeah.
It's a separate category.
Okay.
Final question.
This is actually from a sister section.
Khair.
It says here, you mentioned that some of
the self-help involves jinn.
If a Muslim wishes to improve themselves, I
think the Islamic alternative is tazkir.
So where can someone find a systematic approach
of a framework for tazkir?
This requires a course just to answer this
question.
A lot of good questions.
But I don't think I can answer it
in a short amount of time.
But let's say that doesn't mean there is
not some good skills in certain disciplines.
But the problem is that this good is
mixed with a lot of evil.
And a person who establishes himself or herself
in the knowledge of Islam, they can start
to sift through some of this.
Not always.
A lot of Muslims, a lot of Muslim
speakers, by the way, a lot of Muslim
life coaches, right?
They're just parroting stuff of non-Muslims.
And they don't realize that this stuff is
based on a notion of shirk.
But we assume it's just innocent.
And we always want to find some connections
with Islam and give it an Islamic taste.
And say, yeah, this is Islam and things
like that.
This is a very, very, very serious and
very dangerous approach.
The whole concept of self-development in Islam,
all of Islam is self-development.
All of Islam, all of it, everything in
Islam is about becoming better.
So you are developing yourself.
Now, if you need specific skills, like, for
example, public speaking skills, you might need some,
maybe, for example, you can benefit from the
skills of listening that are in counseling.
You can definitely benefit from that.
Because these are pure skills.
There's no dogma behind them.
There's no philosophy behind them.
They are pure skills that people have learned
from life.
These are life skills.
There's no issues with that.
But the problem is a lot of these
life skills are mixed with other things.
But if you can tell the exact skills,
just like you can learn engineering or architecture.
Oh, no, I shouldn't.
This is not Islamic.
No, this is knowledge of the dunya.
You can definitely learn it.
This is purely technical skill.
And it's very helpful in that field.
But sometimes it gets, there's an area, gray
area, where it's very confusing.
Is this a pure skill and technical skill?
Or is there a philosophy behind it?
The problem is without proper knowledge in Islam
and maturity in life, it's very hard to
tell.
So this is where the field of social
sciences and self-help and self-development, really,
this is where they are.
So this is why they are a mix.
Tazkiyah itself means growth, increase.
So it's by itself, definitely.
I would say the best form of tazkiyah
is in the Qur'an and the sunnah
of the Prophet ﷺ.
Definitely.
I would recommend the books of Ibn Taymiyyah
and Ibn al-Qayyim.
A lot of his books are translated.
So just familiarize yourself.
People think you learn tazkiyah like you learn
mathematics.
No.
You learn tazkiyah by exposing yourself so much
to the Qur'an and to worship and
to hadith of the Prophet ﷺ.
And to the books of Ibn al-Qayyim.
Over time, something changes in you.
It's not like I can pinpoint, I learned
this and that.
It's less definite than technical knowledge.
Alright?
So this is just a small introduction.
BarakAllahu feekum.
It's already too late.
JazakAllah khair.
May Allah reward you.
Don't forget.
InshaAllah next week at quarter to seven.
InshaAllah we will start our halaqa.
Wa sallallahu wa sallam ala nabiyyina Muhammad wa
ala alihi wa sahbihi ajma'in.