Moutasem al-Hameedy – The Monumental Tafsir As Sadi #86 Surah Al Dhariyat
AI: Summary ©
The history and cultural significance of the Qcentra tree in Arabic is discussed, including the use of "medfulon in a negative way leading to feelings of lack of faith" and the importance of praying and breaking the rules of physiology. The speaker also touches on the importance of learning the rules of biology and avoiding drinking alcohol. The speaker then discusses the behavior of Islam, emphasizing the importance of praying and focusing on one's heart to achieve spiritual health and success in life.
AI: Summary ©
Okay, we continue with Surah Al-Dhariyat and
we said Surah Al-Dhariyat is Makkiyah, it
was revealed before Hijrah and I believe we
reached verse number 10.
So we will read from Imam Al-Sa'di's
commentary and inshaAllah then we will comment on
that.
Surah Al-Dhariyat.
Imam Al-Sa'di said, رحمه الله تعالى قُتِلَ
الْخَرَّاسُونَ الذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ يَسْأَلُونَ أَيَانَ
يَوْمُ الدِّينِ يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ذُوقُوا
فِتْنَتَكُمْ هَذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ يَقُولُوا تَعَالَى
قُتِلَ الْخَرَّاسُونَ أَيْ قَاتَلَ اللَّهُ الَّذِينَ كَذَابُوا عَلَى
اللَّهِ وَجَحَدُوا آيَاتِهِ وَخَاضُوا بِالْبَاطِلِ لِيُذْحِضُوا بِهِ الْحَقَّ
الذِينَ يَقُولُونَ عَلَى اللَّهِ مَا لَا يَعْلَمُونَ الذِينَ
هُمْ فِي غَمْرَةٍ سَاهُونَ أي في لُجَّةٍ مِنَ
الْكُفْرِ وَالْجَهْلِ وَالضَّلَالِ سَاهُونَ يَسْأَلُونَ عَلَى وَجْهِ الشَّكِّ
وَالتَّكْدِيبِ أَيَّانَ يُبْعَثُونَ أي مَتَى يُبْعَثُونَ مُسْتَبْعِدِينَ
لِذَلِكَ فَلَا تَسْأَلْ عَنْ حَالِهِمْ وَسُوءِ مَآلِهِمْ يَوْمَهُمْ
عَلَى النَّارِ يُفْتَنُونَ أي يُعَذَّبُونَ بِسَبَبِ مَنْ طَوَوْا
عَلَيْهِ مِنْ خُبْثِ البَاطِنِ وَالظَّاهِرِ وَيُقَالُ لَهُمْ ذُوقُوا
فِتْنَتَكُمْ أي العذابَ والنَّارَ الَّذِي هُوَ أَثَرُوا مَفْتُتِنُوا
بِهِ مِنَ الْإِبْتِلَاءِ الَّذِي صَيِّرَهُمْ إِلَى الْكُفْرِ وَالضَّلَالِ
هَذَا الْعَذَابَ الَّذِي وَصَلْتُمْ إِلَيْهِ وَالَّذِي كُنتُمْ بِهِ
تَسْتَعْجِلُونَ فَالْآنَ تَمَتَعُوا بِأَنْوَاعِ الْعِقَابِ وَالنَّكَالِ
وَالسَّلَاسِرِ وَالأَغْلَالِ وَالسُّخْطِ وَالْوَبَالِ May those who base
their beliefs on conjecture be doomed.
That is, may Allah destroy those who tell
lies against Him, reject His signs, and resort
to falsehood in their attempts to refute truth,
who say of Allah that which they do
not know.
Those who are steeped in ignorance, that is,
they are immersed in disbelief, ignorance, and misguidance,
and are heedless.
They ask mockingly, that is, by way of
doubt and disbelief, when they will be resurrected,
thinking it unlikely.
So do not ask about their situation and
their bad fate on the day when they
will be tormented with the fire, that is,
they will be punished because of what they
did of evil, both hidden and visible.
And it will be said to them, taste
your torment, that is, the punishment, and the
fire that are the consequences of your disbelief.
This punishment to which you have ultimately come
is what you are seeking to hasten.
So now enjoy all kinds of punishment, vengeance,
chains, fetters, wrath, and doom.
Okay there is a few beautiful points here
that we can comment on.
First, just a reminder of the context, Allah
subhanahu wa ta'ala, we said swears an
oath by some of his great creation, the
angels, oh sorry, those natural phenomena like the
wind, the clouds, and that each one of
them is a miracle.
And we mentioned that many times before that
everything is really a miracle, but just because
we are so accustomed to it, right, it's
become normal.
But in reality, it's a miracle.
When people ask for a miracle, they're asking
for something they don't know.
But it's not greater than what they have
already.
If you look at everything with a fresh
eye, you're going to see that everything is
actually a miracle, how everything works.
But humans just get into this pattern, into
this hypnotic state of taking things for granted,
being accustomed for things, so they don't appreciate
them.
And that's what Allah describes humans, humans are
ungrateful.
In a sense, if someone does you a
favor, you feel blessed at the beginning, right?
But if they keep giving you, you don't
thank them anymore.
You start to feel entitled to that profit
or that benefit.
It seems to you, you start to create
a pattern of entitlement, I deserve this, this
is my right.
So when the person who's doing you a
favor, they stop giving you, they stop doing
this favor, all of a sudden, you hold
them in contempt.
Why?
Because they're not giving you anymore what belongs
to you.
Like, hello, it doesn't belong to you, this
is a favor in the first place.
But we humans, that's how we act.
That's how we act.
So Allah says, that's what humans are.
So what's around us is a miracle.
Everything is a miracle, the way it works,
everything about it is just a miracle, but
we have become accustomed, we are used to
it, so we don't see the miraculous side
of everything.
So Allah mentions all this creation as a
reminder to wake us up, to look at
the creation with a fresh look.
And then Allah, where these oaths lead to,
what is the subject of those oaths?
It is, what you are promised is going
to happen.
It's truthful, it's going to become a reality,
it's inevitable.
So that's the context.
Now how do people respond to this truth
that is going to happen, the Day of
Judgment?
Disbelievers and the believers.
So this pattern happened many times so far.
Yahya, I think there is a little bit
of echo here.
So Allah here refers to the disbelievers as
قُتِلَ الْخَرَّصُونَ قُتِلَ may they be killed, may
they be destroyed.
قُتِلَ, the Arabs used قُتِلَ, not necessarily to
mean to be murdered, but it's more of
a very harsh word.
So the Prophet ﷺ when there was Sahl
ibn Hanif, and I believe it was Amr
ibn Rabi'a that gave him an evil
eye.
So when Sahl ibn Hanif actually, when he
fell unconscious and he was brought to the
Prophet ﷺ, the Messenger of Allah ﷺ recognized
this is, he was hit with the evil
eye.
So he said من تتهمون, who do you
think did it?
Who is the culprit?
They said عمر بن ربيعة, he looked at
him and he said what beautiful skin you
have.
So the Prophet ﷺ says, no I mixed
two hadith.
عَلَىٰ مَا يَقْتِلُوا أَحَدُكُمْ Why does one of
you kill his brother?
No, some companions were on an expedition and
one of them had janabah.
But the night before he injured his head,
so he had a cut in his head,
a big cut in his head, a wound.
That night, subsequent night, he woke up in
janabah.
So, obviously he wants to make, and it's
in the desert, it's cold.
So he thought, he said if I take
a shower now, if I take a bath,
that's going to be very risky, I might
die out of it.
So do you guys see any excuse that
I do tayammum or any other way?
They said no, you have janabah, you have
to make ghusl.
So he made ghusl and he died.
So it affected his wound with the cold
weather and he died.
So when the news reached the Prophet ﷺ,
what did he say?
قَتَلُوهُ قَتَلَهُمُ اللَّهُ They killed him, may Allah
kill them.
Did the Prophet ﷺ necessarily mean kill them?
But it's a harsh word, it's a word
of reprimand.
It doesn't necessarily mean the literal meaning.
Similar in Arabic like, فَكِلَتْكَ أُمُّكُ The Prophet
ﷺ says to Mu'adh, فَكِلَتْكَ أُمُّكُ What
does فَكِلَتْكَ أُمُّكُ mean?
May your mother lose you.
Obviously it doesn't mean the literal meaning but
the Arabs use this as a word to
shake someone up so they pay attention.
تَرِبَتْ يَدَاكَ JazakAllah khair.
تَرِبَتْ يَدَاكَ May your hands be filled with
dirt.
What kind of dua is this?
But again it just means like good stuff.
So these words are not always taken literally
but here Allah warns of severe punishment.
قُتِلَ الْخَرَّصُونَ Not only will they be killed,
they will be tortured, they will suffer forever.
الخرَّصُونَ الخرَص in the Arabic language is what?
Conjecture.
What does conjecture mean?
It's not an Arabic word.
Conjecture means?
What does the word conjecture mean?
Yes, a wild guess.
Unfounded guess.
Someone sees something, an animal, and they say,
oh that's what it means.
Do you know Al Khunfushar?
You guys don't know Al Khunfushar?
There was a guy who never says I
don't know.
Wherever he is, he's asked about something, he
pretends to be a scholar and a very
well educated person.
That's a true story by the way.
So anything he's asked about, he has an
answer for it.
He makes it up.
He just makes it up, whatever that is.
So his friends got frustrated with him.
Like he doesn't say I don't know and
he speaks about things without knowledge and what
he says is false.
But no one can catch him.
No one is finding out.
And people really like treating him as a
scholar, as someone who's very well educated.
So they set him up.
So they had a big gathering with very
influential people like in the government, the state,
etc.
And they had him there and they said,
do you know Al Khunfushar?
There's nothing called Khunfushar by the way.
It's a word that they made up.
Khunfushar.
He says yes, Al Khunfushar is this plant
that grows in thick forests.
And then he gives a full explanation of
what that means.
And the poet says, he really creates a
line of poetry that has the word Khunfushar
in it.
So they couldn't beat him, right?
So now it became a proverb in the
Arabic language, Al Khunfushar.
Al Khunfushar is a person who knows everything.
Basically he just makes up information.
So that's Al Kharrasoon.
Kharras is just having a wild guess.
Oh I think this is what this is,
right?
And they arrive at a conclusion or they
give you any piece of information.
I had a friend, SubhanAllah, and I knew
him very well.
I thought I knew him very well.
And we had a guest from another country.
So we took him sightseeing.
And my friend starts giving history.
There's a lot of ruins, a lot of
history.
And I never knew this history.
And it was very impressive, very consistent.
And maybe for about two hours he's giving
us some valuable historical information.
Finally, I got the courage to ask him,
where did you get this information from?
He says, be honest.
First time I myself hear of it.
So for two hours he was making up
stuff.
That's Kharras.
That is Al Kharrasoon.
Qutil Al Kharrasoon.
These people are just shooting in the dark.
They don't have any real substance, no real
information.
They already made their minds up and whatever
they come up with is stuff that they
make up.
Stuff that they make up.
It's already mentioned, Allah says, innakum la fee
qawlin mukhtalif.
That the statements that you are saying, the
responses that you are giving Prophet Muhammad SAW,
are all inconsistent.
One day you say he's a poet.
One day you say he is insane.
Sometimes you say he's a liar, a charlatan.
Sometimes you say he is touched by a
jinn.
And so on and so forth.
Or sometimes you say, oh he just wants
to be a king over us.
So Allah says, what you guys are coming
up with is conjecture.
You are just throwing any random conclusions.
Why?
More as a bluff.
More as avoiding to deal with the truth.
Qutil Al Kharrasoon.
Allatheena hum fee ghamraateen saahoon.
Ghamra.
Ghamra is mentioned in the Qur'an many
times.
Ghamraateen al mawt.
Ghamaraat.
Here fee ghamra.
Sometimes Allah mentions, innakum la fee tughyanihim ya'mahoon.
You have another one?
Fee ghamraateen min hada.
Suratul mu'minoon.
Right?
Suratul mu'minoon.
Fee ghamraateen min hada.
Allah says ya'mahoon as well.
Ghamra.
What does ghamra mean those who speak Arabic?
The verb is gha-ma-ra.
What does ghamra mean?
To submerge something.
Ghamra.
Submerge something in water.
Right?
Put something under the surface, in the water.
Right?
Submerge it.
That is called ghamra.
The verb.
Ghamra.
When an amateur gets into an area, like
let's say an amateur sports person, player.
What's the word for an amateur in the
Arabic language?
Maghmur.
Maghmur.
He's still what?
In the lower levels.
He's submerged in the lower levels.
He has not made it to the limelight
yet.
Maghmur.
From the same root.
Gha-ma-ra.
So they say maghmur.
Sha'irun maghmur.
Still an amateur poet, for example.
La'ibun maghmur.
An amateur player or sports person.
So why does Allah refer to the disbelievers
and to the liars as using this?
Ghamra.
They are what?
They are submerged.
They are in the middle.
Why?
Because when humans deal with deception, deception and
lies engulf them.
You are submerged in them.
You're blinded.
You're surrounded.
You're blinded.
You don't see anything.
Falsehood blinds you.
It eats you up.
So you are in the middle of it
and you don't see it.
Scholars of tafsir have expounded so much on
this principle.
This is what Allah says.
When Allah refers to as-salat al-mustaqeem,
Allah says ala, ala al-salatin.
The believers are upon a straight path.
Are upon a straight path.
Why upon?
Ala huda.
Allah says about the believers, ala huda.
They are upon guidance.
Why doesn't Allah say they are in guidance?
Because the guidance elevates you so you have
a perfect view.
You see everything.
Whereas when Allah refers to darkness and falsehood,
Allah says ghamra or ya'mahoon.
Ya'mah is also lost in the clouds, right?
Something like that.
So darkness and falsehood engulfs the person.
You are submerged in it so you don't
see.
You don't see.
So this is why darkness brings the person
down and it covers them.
So they don't see.
They don't have proper vision.
Whereas the believers, they are put above, ala
hudan, and they have perfect vision of everything.
So that's why Allah says ghamra.
And it's easier for the person to be
overtaken.
If they are in a ghamra, if you
are inside, if you are submerged, you lose
yourself.
You become preoccupied because you don't see.
You know what does the ostrich do?
It hides its head, right?
So it doesn't see things.
That's what happens to a person who is
absorbed by evil.
They don't see what's going on.
And they think, they feel safe.
But they are not really safe.
Whereas for those who are upon guidance, Allah
subhanahu wa ta'ala elevates them so they
have a perfect vision and they have a
good vision of everything.
A good like vision range.
Okay, were you going to say something about
it?
Fi dhulmat ahsant.
Fi dhulmat.
They are in the darkness.
In the darkness.
And Allah also said dhulmatun ba'duha fawqa ba'd.
Right?
The darkness is layers and layers and layers.
So not only the person is submerged in
a level of darkness, but even there are
deeper levels of darkness where it gets even
darker and darker.
Okay, cool.
Yas'aluna ayyana yawmuddeen.
They are asking when is the day of
judgment.
And again, this is not an inquisitive or
question of inquisitive.
They are not asking for information.
It's a question of denial.
It's a question of denial and mockery.
Denial and mockery.
Yas'aluna ayyana yawmuddeen.
And this is why it's important for people,
by the way, when people ask you a
question.
And question, you know, the whole concept of
question is a very big topic.
And we don't really appreciate it.
Questions are powerful.
Questions are very powerful.
And people have to earn the right to
ask a question.
Honestly.
Because you wield so much power with a
question.
You can actually inject in a question, facts,
assumptions.
And the person who receives the question is
not meant to uncover them or deal with
them.
Right?
So I'll give you an example.
If someone, a friend sees you, he says
to you, when did you stop drinking alcohol?
Huh?
Answer, yes or no.
Or when?
Give me a time.
No, no, no, no.
We have to talk about something.
No, no, no.
That's what, by the way, media does.
Especially with Muslim guests.
Right?
They ask them, there's like a hundred assumptions,
false assumptions in the question.
Then they say, yes or no.
Yes or no what?
There's a hundred lies.
If I say yes, I agree.
If I say no, I agree to the
other half.
It's not yes or no.
So you can make a lot of statements
while asking a question without taking any responsibility.
You smuggle a lot of stuff in a
question.
So these questions are very powerful.
So if you are in a position of
being asked questions, may Allah be with you.
May Allah be with you.
You know what?
Because many times it's a set up.
And there are questions, if you ask them
on face value without taking the question, deconstructing
it, then putting it back together properly.
If you don't do this, which could take
sometimes a long time, and the person who
asked the question is not happy with it.
If you answer it just on face value,
you are in trouble.
You are in trouble.
That's why the scholars used to say, حُسْنُ
السُّؤَالِ نَصْفُ الْعِلْمِ حُسْنُ السُّؤَالِ, asking quality questions,
is half way to knowledge.
Half of knowledge is asking good questions.
Because if you are asking lousy questions, you
are going to get lousy answers.
You are not going to learn.
And that's what's frustrating with a lot of
questions.
You ask the question but you can sense
that there is a lot of unspoken stuff
that has a bearing on the answer and
they are not being said.
They are being hidden and you are being
set up.
Especially between spouses.
Yes.
Husband will come to you and say, you
know, my wife said this and that.
What does Islam say about this?
Ok, hold on.
She just said that out of the blue?
No, like ok, what did you say before?
What did you do before?
Then you realize, hey, there is a story
behind that.
But they don't tell you the story.
Same happens with the wife.
Same issue.
So that's why questions are very powerful.
A person who asks a question wields so
much power.
So you have to be careful, you have
to be vigilant and smart.
Otherwise don't take questions.
طَيْبَ يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينَ And it's foolish
if someone is asking you a question in
a spirit of denial and you start giving
them answers.
One of the most intelligent ways to answer
questions was the way of Musa alayhi as
-salam.
In Surat al-Shu'ara, you'll find he
says, Fir'aun says to Musa, قَالَ أَلَمْ
نُرَبِّكَ فِي نَا وَلِيدًا وَلَبِثْتَ فِي نَا مِنْ
عُمُرِكَ سِنِينَ وَفَعَلْتَ فَعَلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنَ
الْكَافِرِينَ So, Fir'aun basically is listing all
of the things he has against Musa that
give him some right, seemingly.
قَالَ دِنْ وِيْ رَيْزْ يُوْمِ Didn't I raise
you in my own house?
I fed you my food.
I was your father.
I adopted you.
You were lost.
You were left in a basket on the
body of water.
I adopted you.
I raised you in my house.
I fed you.
I clothed you.
I took care of you.
I raised you.
You were my son.
I adopted you as my son.
You lived as a royal.
But you were just a lost child.
أَلَمْ نُرَبِّكَ فِي نَا وَلِيدًا وَلَبِثْتَ فِي نَا
مِنْ عُمُرِكَ سِنِينَ You spent many years of
your life in my house with us taking
care of, spoiled, well treated.
وَفَعَلْتَ فَعَلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنَ الْكَافِرِينَ Not
only that, then you killed one of my
men.
The one that you punched.
Right?
You killed him and you ran away.
وَأَنتَ مِنَ الْكَافِرِينَ You are an ingrate.
Right?
You have not been thankful.
What does Musa alayhi salam?
قَالَ فَعَلْتُهَا إِذَا وَأَنَا مِنَ الضَّالِينَ I did
that when I didn't know Allah properly.
I didn't have the truth then.
Then he says وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ
أَبَّدْتَ بَنِي إِسْرَائِيلٍ So okay, before you list
all of these favors against me, why do
you think I was lost?
Why do you think I was left in
a basket?
You subjugate a whole nation.
You kill their children and their men.
And you enslave them and use them in
hard labor.
You confiscate their liberty.
And then you come to list your favors
over me?
So you set up the whole thing.
So that's a very intelligent way by Musa
alayhi salam.
He actually turns the table against the Pharaoh.
Okay, so questions.
These people are not asking a question for
inquiry.
They are just, again, doing that in mockery
and denial.
يَسْأَلُونَ When is this thing, this last day
thing, when is it going to happen?
Allah says now, يَوْمَهُمْ عَلَى النَّارِ يُفْتَنُونَ Today
you are exposed to the hellfire.
يُفْتَنُونَ Today's khutbah was about fitna, right?
And fitna is to expose something to the
fire.
So its reality glows and appears.
So they will be exposed to the hellfire,
meaning they will be scorched in the hellfire.
يَوْمَهُمْ عَلَى النَّارِ يُفْتَنُونَ This fitna, the results,
the bad results of your life that you
have now, you made it.
It is your own earning, right?
يَوْمَهُمْ عَلَى النَّارِ يُفْتَنُونَ Remember when you used
to say, when is this day going to
happen?
Bring it tomorrow, bring it today.
You used to mock the Prophet ﷺ and
say, if it's real, then bring it now.
Here it is now a reality.
Not on your own timetable, but according to
the timing of Allah ﷻ.
And it's never too late.
That's the perfect time.
يَوْمَهُمْ عَلَى النَّارِ يُفْتَنُونَ Okay, so that's it.
Let's continue with Imam al-Sa'di.
يَوْمَهُمْ عَلَى النَّارِ قَالَ أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ
الرَّجِيمِ إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ آخِذِينَ مَا
آتَاهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُوا
قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ
وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ لِقُولُوا تَعَالَى فِي
ذِكْرِ ثَوَابِ الْمُتَّقِينَ وَأَعْمَالِهِمْ أَلَّتِي أَوْصَلَتْهُمْ إِلَىٰ
ذَلِكَ الْجَزَاءِ إِنَّ الْمُتَّقِينَ الَّذِينَ كَانَتِ التَّقْوَى شِعَارَهُمْ
وَطَاعَةُ اللَّهِ رِثَارَهُمْ فِي جَنَّاتٍ مُجْتَمِلَاتٍ عَلَى جَمِيعِ
أَصْنَافِ الْأَشْجَارِ وَالْفَوَاكِهِ الَّتِي يُجَدُ لَهَا نَظِيرٌ فِي
الدُّنْيَا وَالَّتِي لَا يُجَدُ لَهَا نَظِيرٌ مِمَّا لَمْ
تَنْظُرِ الْعُيُونُ إِلَىٰ مِثْلِهِ وَلَمْ تَسْمَعِ الْآذَانِ وَلَمْ
يَخْطُرْ عَلَىٰ قُلُوبِ الْعِبَادِ وَعُيُون سَارِحَةٍ تَشْرَبُ مِنْهَا
الْبَسَاتِينَ وَيَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا
آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ يَحْتَمِلُ أَنَّ الْمَعْنَى أَنَّ
أَهْلَ الْجَنَّةِ قَدْ أَعْطَاهُمْ مَوْلَاهُمْ جَمِيعَ مُنَاهُمْ مِنْ
جَمِيعِ أَصْنَافِ النَّعِيمِ فَأَخَذُوا ذَلِكَ رَاضِينَ بِهِ قَدْ
قَرَّتْ بِهِ أَعْيُنُهُمْ وَفَرِحَتْ بِهِ نُفُوسُهُمْ وَلَمْ يَطُلُبُوا
مِنْهُ بَدَلًا وَلَا يَبْغُونَ عَنْهُ حِوَلًا وَكُلُّنْ قَدْ
نَالَهُ مِنَ النَّعِيمِ مَا لَا يَطُلُبُ عَلَيْهِ الْمَزِيدِ
وَيَحْتَمِلُ أَنَّ هَذَا وَصْفُ الْمُتَّقِينَ فِي الدُّنْيَا وَأَنَّهُمْ
آخِذُونَ مَا آتَاهُمْ رَبُّهُمْ مَا آتَاهُمُ اللَّهُ مِنَ
الْأَوَامِرِ وَالنَّوَاهِ أي قَدْ تَلَقَوْهَا بِالرَّحْبِ وَانْشِرَاحِ
الصَّدْرِ مُنْقَادِينَ لِمَا أَمَرَ اللَّهُ بِهِ بِالإِمْتِثَالِ عَلَى
أَكْمَلِ الْوُجُوهِ وَلِمَا نَهَى عَنْهُ بِالإِنْزِجَارِ عَنْهُ لِلَّهِ
عَلَى أَكْمَلِ وَجْهِ فَإِنَّ الَّذِي أَعْطَاهُمُ اللَّهُ مِنَ
الْأَوَامِرِ وَالنَّوَاهِ هُوَ أَفْضَلُ الْعَطَايَةِ أَلَّتِي حَقُّهَا أَنْ
تُتَلَقَّى بِالشُّكْرِ لِلَّهِ عَلَيْهَا وَالْإِنْقِيَادِ والمعنى الأول Let's
read here and then we'll continue Here Allah
says And
they do not ask for any alternative or
seek any change All of them will have
attained bliss to such a degree that they
will not ask for more Or it may
be that this is a description of the
righteous in this world They accept what Allah
gives of commands and prohibitions In other words,
they welcome them openheartedly and submit to what
Allah commands Complying with it in the most
perfect manner And they respond to His prohibitions
by refraining for the sake of Allah And
in the most perfect manner For what Allah
has given them of commands and prohibitions is
the best gift Which deserves to be received
with gratitude and submission to Allah He said
And the meaning of the first is to
stick to the context of the speech Because
he mentioned their description in this world and
their deeds by saying They were before that,
the time they reached to bliss, doers of
good And this is included for their good
with the worship of their Lord That they
worship Him as if they see Him And
if they do not see Him, then He
sees them And for good to the servants
of Allah in exchange for benefit and good
From wealth, or knowledge, or ignorance, or advice,
or a known matter, or a prohibition from
evil, or other than that From the faces
of goodness and the ways of good So
that goodness enters into that with speech and
gentle words And goodness to the kings and
the owned beasts and the unowned And one
of the best kinds of goodness in the
worship of the Creator The prayer of the
night, the sign of sincerity And the harmony
of the heart and the tongue And that
is why he said They were, i.e.
the doers of good, a little of the
night they used to sleep i.e. they
used to sleep a little at night And
most of the night, they were devout to
their Lord Between prayer, recitation, remembrance, supplication, and
supplication And at dawn, they ask forgiveness They
ask forgiveness of Allah So they extended their
prayer to the sorcerers Then they sat at
the end of their standing at night They
ask forgiveness of Allah Asking forgiveness of the
sinner for his sin And asking forgiveness of
the sorcerers is a virtue and a privilege
not for others As Allah said in the
description of the people of faith and obedience
And those who ask forgiveness of the sorcerers
And in their money is a right, a
duty, and a preference for the beggar and
the deprived i.e. for the needy who
ask from people and those who do not
ask from them Before
they attained that bliss, they had been doers
of good This includes their excellence in worship
of the Lord For they worship Him as
if they could see Him And although they
cannot see Him, He sees them And it
includes their kindness towards other people by benefiting
them in terms of wealth or knowledge Or
using their status to help them Or showing
sincerity towards them Or enjoining what is right
or forbidding what is wrong Or other ways
of showing kindness and doing good That also
includes speaking kindly and gently And showing kindness
to slaves and to animals Whether they are
owned by people or not One of the
best kinds of doing good is worshipping the
Creator by praying at night Which is indicative
of sincerity and of harmony Between what is
in the heart and the words one utters
Hence Allah says They namely, the doers of
good, used to sleep but little at night
i.e. their sleep at night was little
Most of the night was spent in devotion
to their Lord By praying, reading Quran, remembering
Allah, calling upon Him and beseeching Him And
before dawn, i.e. the time just before
dawn They would seek forgiveness from Allah So
they would make their prayer last until the
time just before dawn Then at the end
of the night prayers They would ask Allah
for forgiveness in the manner of a sinner
Seeking forgiveness for his sins Praying for forgiveness
before dawn is an act that has a
special virtue And character that is not present
at other times As Allah says, describing the
people of faith and obedience Those who pray
for forgiveness before dawn And in their wealth,
there was a due share Whether obligatory or
recommended For the beggar and the deprived i
.e. for the needy, who ask of people
and those who do not ask So Allah
described the disbelievers That they are liars They
are liars in their speech and they are
liars in attitude We didn't say that So
lying applies to basically two levels Two levels
Why does Allah call the people who disbelieve
in the truth Liars Why does Allah call
them liars?
Yes, they reject the fitrah How?
Why liars?
To lie is to tell something other than
the truth To tell lies, to tell falsehood
As if it's truth So how does this
translate?
So they lie to themselves Ok Who has
another explanation?
Ok, they know it's the truth They deny
it in their speech or they deny it
in them And within them They know it's
the truth Ok, excellent Much closer mashallah Because
lying, lying could be in the speech Lying
is in communication Let's put it this way
Communication could be truthful, could be untruthful If
it's truthful, it's a sidq If it's untruthful,
it is lying, kathib We communicate not only
with language We communicate with what?
Actions And attitudes You could lie with a
wink, right?
With a nod If someone says something false
And they're checking with you Is it right
or wrong?
And you say yes, you lied You say
I haven't said anything No, you lied And
lying, this is why Lying could be bilisani
al maqal With your tongue Or bilisani al
hal With your state And that translates into
action That's why the prophet salallahu alayhi wa
sallam Look at this hadith in Sahih Bukhari
The messenger salallahu alayhi wa sallam says What
is the biggest form of lying?
False testimony You go to the court You
say I saw this person Murder the dead,
the deceased And you didn't see them False
testimony That's the biggest form of lying And
it's from al kabair The prophet salallahu alayhi
wa sallam said False testimony False testimony is
the biggest form of lying In terms of
telling lies The prophet salallahu alayhi wa sallam
says Someone Who claims to themselves Or pretends
To have what they don't have Is like
someone Who has made false testimony twice So
they lied This person lied The highest level
of lying twice Although they haven't said anything
Someone makes themselves What?
Righteous?
And they're not righteous Someone makes themselves knowledgeable
They pretend to be knowledgeable They're not knowledgeable
Someone makes themselves decent And they're not decent
Pretending It's dangerous It's lying Lying by lisan
al hal You are communicating With your body
language With the way you dress up With
the way you behave With your nods With
your facial features You are communicating So if
it's not true So if the message you're
sending Communicating is not true You are lying
You are lying One of the narrators of
hadith He heard that there is a hadith
With one person That this person has a
hadith That is narrated from many people And
he has it with a connected chain of
narration So he goes to him And they
used to check the person Before they take
a hadith from him So he sees the
person has a farm And he has his
horse He's trying to get the horse The
horse is not coming near So he pretends
he has something in his hand To feed
the horse And the horse comes closer So
when he comes to this man Speaks to
this man He checks if he has something
in his hand And he had He had
something in his hand He said wallahi if
you had nothing in your hand I wouldn't
have taken your hadith Because who lies to
a horse Lies to humans against the Prophet
Was he telling a lie?
He was doing an action Right?
But he's a narrator of hadith And he's
a trustworthy man He doesn't lie even to
animals Yes, this is how they were So
you could actually lie By pretending So pretending
is not easy It's not a light matter
It is serious It is a form of
lying And the one who pretends with what's
not true The Prophet said what?
This is like a person who witnesses Like
make false testimony Twice The biggest form of
lie in public It's one of the major
sins So This is why Allah calls them
kathaboon Because as the sister said In their
heart they know it's true But they do
not acknowledge this truth And they do not
Communicate this truth They hide it And they
pretend as if they are not Really convinced
So that's why they are lying about the
reality Of their hearts And about the reality
of How this truth registers with their So
that's why they're lying They're displaying something Or
an attitude that is based on falsehood So
that's why they are lying Now Allah mentions
Allah mentions how the disbelievers behaved And what's
their end Now Allah talks about the believers
Allah talks about their end Their end is
what?
That they are going to be in gardens
There are rivers, there are springs And they
enjoy what Allah gave them No need to
get into the details Because some verses came
and there were more details Then Allah Shows
the reason This is contextual causality Sometimes there
is Propositional causality You say because Because Sometimes
The context tells you So this is contextual
causality السبب هنا السياق معروف من السياق آخذين
ما آتاهم ربهم إِنَّهُمْ كَانُوا قَبْلَذَٰلِكَ مُحْسِنِينَ They
are taking, they are enjoying What Allah has
given them Before they were people of ihsan
What does ihsan mean?
Ihsan means it's from Hasan Hasan And Hasan
means beautiful Intact Complete Complete So ihsan Means
the highest level of everything That's what ihsan
is Originally So this is why ihsan in
the worship of Allah is that you worship
Allah As if you see him Meaning your
heart witnesses Allah شهود Your heart witnesses Allah
Allah says in the Qur'an إِنَّ فِي
ذَٰلِكَ لَذِكْرَ لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى
السَّمْعَ وَهُوَ شَهِيدٌ شهيد شهود شهود القلب This
is when your heart sees the unseen It
knows the unseen It comes in real contact
This is why you say أَشْهَدُ أَنْ لَا
إِلَهَ إِلَّا اللَّهُ You don't say I know
Or I acknowledge You say أَشْهَدُ I witness
I witness Because your heart witnesses that as
a truth As a first hand truth Not
something people told you about Something you know
first hand That's what shahada is because it's
in your heart It's your fitrah It's your
innate nature Knows Allah SWT Is the only
one who has the right to be worshipped
So that's why you say أَشْهَدُ I witness
personally First hand I witness So So إحسان
is when you worship Allah as if you
see Him And that's the highest level of
Iman That's the highest level Why?
Because عبودية القلب قلب Allah looks at the
heart That's where عبودية is We spend a
lot of time Just trying to perfect our
external actions While neglecting the heart You know
taking care of your external actions If it's
a reflection Of taking care of your heart
That's good But if it's a distraction From
your heart It's a curse It's a curse
It's deception Your external state has to be
A reflection of your heart In terms of
goodness You start with your heart It doesn't
start the other way around Although there is
a reverse dynamic But that's not the original
one The original one is إذا صلح إذا
صلح إذا صلح صلح الجسد كله There is
this morsel of flesh If it's intact If
it's in good shape Then the whole body
will follow That's the main dynamic So that's
إحسان But also إحسان The word was borrowed
For the best of manners The best of
treatment This is why they say الإحسان إلى
الخلق When there is إلى إحسان That means
you are with treatment You are offering the
best, the most generous treatment الإحسان إلى الخلق
Being kind, being generous Being forgiving, being accommodating
Giving them more Than they truly deserve This
is called إحسان So the believers Who make
it to Jannah In Jannah they are the
محسنين With Allah and they are the محسنين
with the creation They are محسنين Their hearts
are the best And their actions are the
best With Allah and then with the people
These are the people of Jannah This is
why the Prophet ﷺ says أَلَا أُخْبِرُكُمْ بِأَهْلِ
الْجَنَّةِ Shall I not tell you of the
people of Jannah كُلُّ مَخْمُومِ الْقَلْبِ عَفِيفِ اللِّسَانِ
You know people make it hard for themselves
The Prophet ﷺ says shall I not tell
you about the people of Jannah كُلُّ مَخْمُومِ
الْقَلْبِ مَخْمُومِ الْقَلْبِ Is someone Whose heart is
not attached To anything in the dunya All
they want is Allah So you don't find
them They don't pop up everywhere To make
some fuss They're just minding their business with
Allah Most of them you don't know about
them You don't even As the Prophet ﷺ
said in another hadith رُبَّ أَشْعَثَ أَغْبَرَ ذِي
طِمْرَيْنِ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَضَرَّهُ How often
someone If you look at him he's dusty,
disheveled Looks messy, right مَدْفُوعٍ بِالْأَبْوَابِ مَدْفُوعٍ بِالْأَبْوَابِ
If he comes to your house you kick
him out Get out of here I don't
want you to come near my house لَوْ
أَقْسَمَ عَلَى اللَّهِ لَوْ أَقْسَمَ عَلَى اللَّهِ If
he makes dua to Allah Allah will answer
him immediately That's where he is with Allah
That's his status with Allah Right So who
are the people of Jannah كُلُّ مَخْمُو الْقَلْبِ
عَفِيفِ اللِّسَانِ His tongue is pure and clean
No bad words No cussing, no backbiting No
jealousy and envy and gossip No talking about
things that are none of his concern Nothing,
just saying what's good These are the people
of Jannah People of Jannah And we try
to make it hard We'll get to the
questions, just hold on to it So these
are المُحْسِنِين كَانُوا قَلِيلًا So Allah gives us
some details, some glimpses into what is their
إحسان What is their schedule كَانُوا قَلِيلًا مِّنَ
اللَّيْلِ مَا يَهْجَعُونَ Okay So actually scholars of
تفسير Some of the scholars of تفسير, they
do say Actually some of التابعين كَانُوا قَلِيلًا
مِّنَ اللَّيْلِ يَهْجَعُونَ They said that's what it
means So they used to take a little
bit of the night and pray That means
these people always take a bit of the
night even if it's tiny and small But
the majority of the scholars, they say no
كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَّا يَهْجَعُونَ مَا زَائِدَ
مَا الْوَصَل Which means They didn't sleep at
night except for little Except for little You
say how come health This comes with إيمان
It comes with إيمان By the way, worshipers
Believers And again, this is not like some
hocus pocus or some fancy stuff This is
real When the heart is taken care of
Sometimes some of the rules and the norms
of physiology change Yes But these are blessings
from Allah We don't deal with them as
the rule And if someone has them, they
shouldn't display them They shouldn't display them The
Prophet s.a.w. mentioned He says He
prohibited the companions from fasting many days without
eating like at Maghrib without opening their fast
Because he said it weakens you They said,
O Messenger of Allah, you do it قَالَ
إِنَّ لِي طَاعِمًا يُطْعِمُنِي وَيَسْقِينِي I have someone
to feed me and give me a drink
Ibn Al-Qayyim r.a. comments on this,
he says كَانَ طَعَامُهُ الدِّكْرُ وَالتَّسْبِحُ وَمَحَبَّةُ اللَّهُ
The food the feeding the Prophet s.a
.w. talked about was dhikr, tasbih, and the
love of Allah s.w.t And he
said, وَمَنْ جَرَّبَ عَرَفُ The one who experiments,
has a personal experience, they know Ibn Al
-Qayyim is talking about himself and about his
Sheikh Ibn Taymiyyah Ibn Taymiyyah would say in
the morning, he would read Surah Al-Fatiha
and reflect on it for hours And he
used to say He says, this is my
breakfast, if I don't have it I can't
continue the day, I'm tired all day When
you start to connect with Allah s.w
.t something happens Yes There are people who
read Quran everyday, they know this Miss your
daily Quran, and you know that you can't
even do the normal things you do It's
not a disadvantage It just means you are
functioning at a higher level with the Quran,
but now you're coming back to the normal
level when you miss on the Quran And
there are stories of that but no need
to mention them كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا
يَهَجَعُونَ كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهَجَعُونَ Why?
Why at night?
So obviously, when Allah mentions that they used
to pray at night By the way, Qiyam
Al-Layl is not only prayer You could
be reading Quran That's called Qiyam Al-Layl
You could be making Dua, that's Qiyam Al
-Layl You could be doing Dhikr SubhanAllah, SubhanAllah,
SubhanAllah That's also Qiyam Al-Layl But the
prime thing is Salah, why?
Because Salah includes all of this And there
is more of a stronger engagement with Allah
SWT Right?
The Prophet SAW said جُعِلَتْ قُرَّةُ عَيْنِي فِى
الصَّلَاةِ The peace of my heart, the coolness
My happiness is in Salah, is made in
Salah Why?
Because you are with Allah You are literally
communicating and connecting with Allah SWT You are
engaging personally with Allah SWT.
Imagine you do that at night Why did
the Prophet Obviously you fulfill the obligations because
this comes after the obligations Like someone says,
you know I pray Qiyam Al-Layl but
I don't do the five daily prayers إلى
جهنم وبئس المصير Why do you think you
are going?
It has no weight It has no weight
whatsoever if you are not doing the obligations.
What's the point?
Also Some people are going to feel offended
I don't want to mention this Ok, so
the thing is كانوا قليلا من الليل ما
يهجرون It's a given It's a given that
they already do the obligations Not only do
they do the obligations because Allah described them
as what?
محسنين So محسنين, they go the extra mile
They give more from themselves They perfect things
It's not enough just to give the bare
minimum They strive to give their best So
that's why Allah SWT says in Surah As
-Sajdah تتجافى جنوبهم عن المضاجع تتجافى You know
تتجافى is like It's like the mattress or
the pillow is pulling them and they're just
pushing away That's literally the visual تتجافى تتجافى
is when you leave a friend and break
from them by force So you're so pulled
into it but you push against it and
you stand before Allah SWT in Salat That's
قيام الليل Why?
Prophet SAW advised وَيَقُومُوا بِاللَّيْلِ وَالنَّاسُ نِيَّامُ وَيَقُومُوا
بِاللَّيْلِ وَالنَّاسُ نِيَّامُ أَطْعِمُوا الطَّعَامُ أَفْشُوا السَّلَامُ
أَطْعِمُوا الطَّعَامُ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ وَقِيَامُوا When the
Prophet SAW first arrived in Medina that's the
advice that he gave the people Praying at
night is very At the beginning of Islam
it was an obligation قيام الليل This is
what made the early One of the things
that made the early Muslims very strong Qiyam
al-Layl, the Prophet ﷺ said da'ab
al-salihin, the habit of the righteous people.
The Prophet ﷺ when he travelled, he did
not pray the sunnah, the rawatib, the sunnah
before dhuhr, after dhuhr, the Prophet ﷺ didn't
pray them but he prayed Qiyam al-Layl.
When he was travelling he prayed Qiyam al
-Layl, Qiyam al-Layl can transform you and
change you.
Why?
Because madhinnatul ikhlas, no one sees you, provided
you don't tell people.
You don't wake up in the morning, you
know what, I woke up 2am in the
morning, you should have seen me.
I cried loads, cried myself to bits.
So don't do this, just keep it between
you and Allah and you're going to start
to see barakah in your life in everywhere,
everywhere, everywhere.
Because people can't give you anything, they need
as much as you need, so Allah will
give you.
So that's kanu qaleela min al-layli maa
yahja'oon, wa bil-asharihum yastaghfiroon.
And so Imam Sa'di mentioned that they pray
most of the night then when sahar which
is last part of the night comes about,
just before fajr, that's why you eat suhoor,
right?
That's when they do istighfar.
And it's the sunnah of the Prophet ﷺ,
when you do an act of worship, you
complete it with istighfar.
Why?
To put yourself down that wants to claim
it for itself.
Any good you do, yourself, vies for a
claim over it.
Ibn al-Qayyim says in many places, fi
al-ibada, he says, fa inna lil-nafsi
satwatan ala al-ibada li tadda'iha linafsiha.
Your nafs will always, whatever good you do,
your nafs will try to claim it to
itself.
Why?
I'm good, I'm better than so and so,
I'm someone who does qiyam al-layl, I
read Qur'an, such a good person I
am.
That's the nature of the self, it wants
credit.
So when you do istighfar, that's why you
have to do it with your heart, not
just astaghfirullah, astaghfirullah, astaghfirullah, astaghfirullah, not just
some tongue gymnastics.
It has to be the heart that is
seeking istighfar.
Why do you do istighfar?
Because you can never give Allah his weight.
So you're asking Allah to forgive the fact
that you can't give him what he truly
deserves.
When you do that from your heart, now
you recognize Allah's worth and your true worth.
Other than that, this is called al-idlalu
bil-ibada, or al-ujib.
You're basically al-idlal, do you know what
al-idlal is?
Al-idlal, when you do someone a favor
and all the time you just remind them
of it.
You know that?
Your friend has graduation, he doesn't have the
shoes, so you give him your spare, I
don't know, those pair of shoes that are
shiny, beautiful, $500 shoes, right?
And they are on stage.
And it happened, it happened in Egypt.
It was on the graduation, right on stage,
when he was receiving his certificate and his
name was called out, his friend says, my
pair of shoes by the way.
So basically that's what the self wants for,
right?
So you just, that's mine, right?
Remember that, don't forget it.
So that's what a nafs does.
It wants to claim things for itself, wants
to take credit, wants recognition.
So that's natural in the self.
How do you treat the self?
Bi-irghamiha, you put its head, its face
in the mud.
Say no.
The reason I prayed, because Allah chose me.
He himself gave me that gift, he woke
me up, he inspired me to pray, he
made me pray.
He blessed me with the prayer, he accepts
it from me if he wants.
I have no claim here.
I have no favor to no one.
And I can't claim anything to myself.
If you pray like this, you have prayed.
If you pray any other way, you better
go to sleep.
Yes, you better go to sleep.
So, كَانُوا قَلِيلَ بِاللَّيْلِ لِمَا يَهْجَرُوا بِالْأَسْحَارِ هُمْ
يَسْتَغْفِرُونَ Why الى الأسحار?
Because we know the hadith of the prophet,
salallahu alayhi wasalam, إِذَا كَانُوا ثُلُثُ اللَّيْلِ الْآخِرِ
يَنْزِلُ اللَّهُ إِلَى السَّمَاءِ الدُّنْيَا فَيَقُولُ هَلْ مِنْ
سَائِلٍ فَأَعُطِيهَا هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَهَا هَلْ مِنْ
دَاعٍ فَأَسْتَجِيبَ لَهُ إلى الفجر حتى يطلع الفجر
Allah subhanahu wa ta'ala descends, comes to
the nearest heaven How?
We don't know, we don't understand the nature
of Allah, so we don't ask how.
The prophet, salallahu alayhi wasalam, told us الحمد
لله, our hearts know it's true We don't
imagine it, we don't create some kind of
vision because your mind cannot envision Allah subhanahu
wa ta'ala خلاص, it's the truth We
accept it, my heart is at peace with
it and I feel, I sense in my
heart, which is the witness of the heart
that Allah is near I don't know how
It's not physical nearness, we don't ascribe physicality
to Allah خلاص, that's it So your heart
feels closer to Allah So when you are
closer to Allah, something happens This is the
world of the unseen And you seek forgiveness
from Allah subhanahu wa ta'ala You humble
yourself before Him That's the best night of
a believer So that's what leads to Jannah
So Allah is giving us a flashback Like
Allah is giving us a scene from Jannah
Then Allah is giving us a flashback into
how they were in the dunya That's how
they were Look at yourself What is the
match between your state and this description, this
Quranic description وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ وَفِي أَمْوَالِهِمْ
حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ And in their money, they
deemed it as a right So this is
the obligatory zakah It's the share of the
poor people Which is the zakah, an obligation
But also you can go to the level
of ihsan Where you say, ok, this is
what Allah made an obligation on me But
I will commit to more Because this wealth
is from Allah, He's testing me with it
So I'm just going to give more from
it For the sake of Allah So that's
more of a self-commitment It's a higher
level of ihsan So that's how Allah describes
them But obviously this is a sample of
how their life is We can take a
couple of questions inshallah And then we will
close Bismillah Questions?
Oh, he had a question, so let me
just get to it For those of us
who still need to work on our hearts
Sorry?
For those of us who still need to
work on our hearts Those of us who
still need to work on our hearts That's
all of us So, for them, would there
be Ok, you don't want to go to
extreme and start having wiswas That's shaitan coming
to the heart And it's trying to push
you on the other extreme Ok?
Do things for the sake of Allah to
the best of your ability And work on
your heart If you start investigating, oh maybe
I'm pretending So let me stop doing this
You know shaitan is playing you Whatever you're
doing, keep it But bring focus in your
heart Connect your heart to Allah And Allah
gave you now the answers Qiyam al-layl,
istighfar, in al-ashar, and sadaqa Inshallah ta
'ala And don't go wrong Keep it between
you and Allah Sisters?
No questions?
Ok Brothers?
So qiyam al-layl starts after maghrib You
can start doing qiyam al-layl after maghrib
But winter has to be after isha So
you can pray before you go to sleep
But what's better than that Is actually going
to sleep, then waking up And praying towards
the later part of the night Umar ibn
al-Khattab radiallahu anhu When he saw the
Muslims praying at the masjid after isha Taraweeh
Qal ni'mat al-bid'atu hadhi Wallati yanamuna
anha afdal, or khayr What a good act
to do What a good arrangement, new arrangement
to have here But he says, but the
one that they sleep At whose time they
sleep So basically they do the first half
of the night Then they sleep, or they
wake up for fajr He says, but the
one which comes later When they are asleep
is actually better But it's more difficult It's
more difficult, remember people had obligations They had
work, they had commitments So they needed to
sleep And if many people, if they just
went to sleep After isha Hoping to wake
up before fajr Most likely they won't wake
up So they didn't take a risk This
is why Umar ibn al-Khattab radiallahu anhu
He would actually If he's about to sleep
at night He would pray his witr Because
I don't guarantee that I will wake up
Before fajr and make my witr Abu Bakr
radiallahu anhu didn't pray witr Before going to
sleep, he would sleep Because he knew he
could wake up Yeah, so these are two
differences Let's leave it at that It's time
for isha Jazakallah khair