Moutasem al-Hameedy – The Monumental Tafsir As Sadi #87 Surah Al Dhariyat
AI: Summary ©
The spiritual industry is discussed, including Saeedtej as a professional musician and a genius student. The use of "verbal" in the beast is also discussed, and the importance of avoiding bad behavior during media trials is emphasized. The use of various signs and symbols during a media trial, including heart rate, blood pressure, and skin, is also discussed. The importance of generosity in achieving spiritual goals is emphasized, and hotel rooms are used for guests to entertain them and receive food.
AI: Summary ©
We reached the verse 20 in Surah Al
-Dhariyat, so we continue inshallah ta'ala, and
as usual we will read what Imam As
-Sa'di says, his commentary, then inshallah we will
read the translation and we will have our
commentary.
Surah Al-Dhariyat, verse 20, Surah Al-Dhariyat,
verse 20, Surah Al-Dhariyat, verse 20, Surah
Al-Dhariyat, verse 20, Surah Al-Dhariyat, verse
20, Surah Al-Dhariyat, verse 20, Surah Al
-Dhariyat, Surah
Al
-Dhariyat,
verse 20, Surah Al-Dhariyat, verse 20, Surah
Al-Dhariyat, verse 20, Surah Al
-Dhariyat, verse 20, Surah Al-Dhariyat.
Here Allah says calling His slaves to think
and reflect, and the earth are signs for
those whose faith is certain.
That includes the earth itself and all that
is on it of mountains, seas, rivers, trees,
and plants that direct the attention of the
One who reflects upon them and ponders their
significance to the greatness of their Creator.
The vastness of His power, the comprehensive nature
of His generosity, and how His knowledge encompasses
all things, both visible and invisible.
Likewise, in the individual himself, there are lessons
and signs of divine wisdom and mercy, which
indicate that Allah alone is the One, the
Unique, the Eternal, and that no one creates
but He, and in the Heaven is your
provision.
That is, the origin of your provision, in
the form of rain or whatever decree comes
down from Heaven, provision both spiritual and worldly.
And all that you are promised, of requital
in this world and the Hereafter, it comes
down from Allah, like all other decrees.
Having pointed out the signs in such a
way that the smart person would pay heed,
Allah subhanahu wa ta'ala now swears that
His promise and requital are true, and He
likens that to the most obvious thing to
us, which is our speech.
Hence Allah says, By the Lord of the
Heaven and Earth, that this is certainly true,
as true as the fact of your speaking.
So just as you do not doubt your
speech, you should not doubt the resurrection after
death.
Okay, so Allah started this surah with mentioning
some natural phenomena in the world, and also
tracing them back to the dynamics that Allah
set in the world.
Then Allah talks about the disbelievers and what
their end will be, right?
Then Allah mentions what their punishment will be
in the Hereafter.
Then Allah mentions the believers, those who accept
the message and believe in it.
Allah then talks about the reward that they
will get.
Then Allah comes back to natural phenomena.
Allah says, if you look around, showing that
everything around you is actually a sign that
points to Allah subhanahu wa ta'ala.
And that's the reality of everything.
That is the reality of everything.
The Arab poet says, وَفِي كُلِّ شَيْءٍ لَهُ
آيَةٌ تَدُلُّ عَلَىٰ أَنَّهُ الْوَاحِدُ And in everything,
there is a sign that points to Allah
subhanahu wa ta'ala, that he is the
one and only.
So everything in the world does give you
a message, only if you see it with
the right mindset.
So everything around us is a sign.
Ibn Al-Qayyim has a very beautiful statement.
He says, Allah subhanahu wa ta'ala is
Al-Hakeem.
And Al-Hakeem is the one who puts
everything where it truly belongs.
So he says, وَمِنْ حِكْمَةِ اللَّهِ أَنَّهُ كُلَّ
مَا اشْتَدَّتْ حَاجَةُ الْإِنسَانِ إِلَىٰ شَيْءٍ كَانَ أَوْفَرَ
فِي مُحِيطِهِ And from the mercy of Allah,
that the more need you have for something,
the more available and abundant you will find
this thing around you.
When your need for something is greater, you
will find that the amount and the access
to this thing is more available to you.
So he says, humans have a need for
food.
So you will find the food abundantly available
from plant sources, animal sources, etc.
But humans' need for water is more than
their need for food.
Both of them are basic needs, but for
water is more urgent.
So you will find there is more water
in the world than there is food.
And the lesser need is shelter.
So you will find less shelter in the
world than you will find food and water.
But humans need air more than they need
all of those previous ones.
And this is why air is the most
abundant around you.
Then he says, and the highest need of
humans is to know Allah.
The highest need that surpasses all of those
needs.
And is more urgent, more important to humans.
They can't live without it even for a
second.
A healthy life and a good life.
And everything that you see around you in
existence is an arrow that points to Allah.
So he says, knowledge of Allah, which you
need the most, you will find it everywhere.
Everything screams in your face about Allah.
Everything screams in your face saying to you,
Allah.
But when you are not listening, when you
are looking at things the wrong way, you
don't get the message.
You don't get the message.
This is why Allah says about the disbelievers
and about the sinners as well, They are
deaf, they are blind, they are dumb, they
are unable even to express the truth and
relate to the truth.
Allah says, They have hearts and minds with
which they do not comprehend.
But some of those people are the most
intelligent minds in the world, right?
That's not what Allah is talking about.
Because if you miss the point of life,
your intelligence is going to be against you.
The reason Allah gave you intelligence is that
so you read the signs and you make
it to Allah.
That's the main reason Allah gave you intelligence.
And they have ears with which they don't
hear.
But these people hear all the sounds, they
are listening to music all the time, right?
They listen to songs all the time, they
listen to podcasts all the time as well.
But they don't hear the truth.
It's not about the surface level of hearing
stuff.
It's about getting the message behind everything.
SubhanAllah, and it shows you in a person,
but what a person needs is Yaqawa.
If your heart is awake, then you will
see the truth in everything.
If your heart is asleep or dead, you
are going to miss the point.
You will miss the point.
Saeed Ibn Jubair, Rahimahullah, the greatest of At
-Tabi'een.
He is the student of the Companions.
Saeed Ibn Jubair.
Al-Hajjaj brought him, and Al-Hajjaj eventually
killed him.
And this was, like many of the Muslim
historians, they see this as the biggest crime
of Al-Hajjaj.
Because Saeed Ibn Jubair was a very righteous
person and a great scholar, a top-notch
scholar.
The best student of all the Companions.
And a very wise man.
So when he brought Saeed Ibn Jubair, he
was chained.
He was brought before Al-Hajjaj, and Al
-Hajjaj had all of his glory and his
stuff, right?
And he was looking down upon Saeed Ibn
Jubair, and he says, what's your name?
He says, Saeed Ibn Jubair.
He says, but you are Ta'ees Ibn
Qusayr.
Saeed means happy, right?
But his name is Saeed Ibn Jubair.
Jubair is someone that is fixed, right?
And completed.
So Al-Hajjaj says to him, no.
You are Ta'ees, miserable, you're not happy.
Ibn Qusayr, the son of the broken.
Not the one who is completed and put
together.
He says to him, My mother gave me
this name, and she knows me better than
you do.
He says, okay.
So he asks him questions and things, and
he says, He says, I shall kill you
in a way that people will just talk
about it.
Look at what Iman does with people.
He says, I will kill you in a
way that people will keep talking about it
for a while.
So Saeed responds to him, he says, You're
setting up your own death.
Any way you kill me, Allah will kill
you in a way that is worse than
that.
So Al-Hajjaj could not really dominate him
in speech.
So what did he do?
He brought a musical band.
Here is the point.
Just to show you what an awake heart
really is.
So a musical band, and music, and songs,
they take your heart away from Allah.
They take your heart away from Allah.
Somebody says, there is Ikhtilaf.
It's not like that.
It's not like that.
If you read the classical books, all of
the classical books on Fiqh, what they did
is, the minority of the scholars who said
that music is not necessarily haram, they don't
even count as 1 in a 10,000.
Even less than that.
The vast majority of the scholars, the companions,
the tabi'een, they said it was haram.
It was haram.
And you know what?
They will tell you, no, we have to
be honest because some scholars said it was
not haram.
Why aren't you honest and tell people all
of the opinions?
Because there are major scholars, like Ibn Qudam
Al-Hanbali, like some of the greatest scholars
of the Hanafis, like Al-Qadi Iyad from
the Malikis, who believe, man istahallal al ma
'azi fa faqad kafar.
Why don't they tell you this opinion?
The one who deems music as halal becomes
a kafir.
So if you are going to say, why
do you always say haram haram and quote
the scholars who say haram?
Why don't you quote the scholars who say
halal?
Okay, why don't you quote the scholars who
say, if you deem music to be halal,
then you're falling into kufr.
Why don't you guys quote that?
But you just want to quote what you
like, right?
And it is very well known and it's
from experience.
Scholars always talked about it.
Any person who gets into music, they start
going down, down, down.
And music is literally the Qur'an of
the Shaytan.
Okay, so Al-Hajjaj brings a musical band.
He knows this greatest scholar of At-Tabi
'een, right?
Music is haram for him.
So he brings the music and it starts
playing.
What do you think the response of Saeed
ibn Jubair was?
Anyone who's aware of the story?
He starts weeping.
He's in tears.
So Al-Hajjaj says, yeah, I got to
him.
So he says, what happened?
Music touched you?
He said, no.
With all of this banging and all of
this stuff, He said, it reminded me.
When I heard all this banging stuff, it
reminded me of the Akhirah and the banging
and all of the horrors that are in
it.
So I cried.
That's a heart that is awake.
Even with something that is haram, his heart
is so geared to the Akhirah.
So Allah subhanahu wa ta'ala says, وَفِي
الْأَرْضِ آيَاتٌ لِلْمُوْقِنِينَ And all around you, there
are signs pointing to Allah subhanahu wa ta
'ala.
For who?
For Al-Muqineen.
Al-Muqineen, the people who have Yaqeen.
The people who have Yaqeen.
And here subhanAllah, sometimes what slows us down
is that we have to deal with layers
of misconceptions.
So bear with me.
What is Yaqeen?
How do we translate Yaqeen often?
Content.
Certainty, right?
And oftentimes people say, even in books, some
books, they will say if you want to
get to Yaqeen, you have to sort of
keep convincing yourself of something or repeating it
until, so you sort of drill it down
in your system and you become convinced of
it, so that's Yaqeen.
That's not how Yaqeen is created.
That's not how Yaqeen is created.
This is intellectual or conceptual conviction.
So for example, I read the fact that
there is a people who live in that
part of the world and they speak this
language.
I read that many times, many times, you
know, it gets wired and I accept that
as a fact and I become certain of
it.
But we don't call this Yaqeen in the
Arabic language.
That's not Yaqeen.
Yaqeen is when what you have in the
fitrah, what you have in your fitrah, the
seed that you have in your fitrah, is
watered by revelation.
And there is a perfect match.
Allah says, Scholars say, نور الفطرة مع نور
الوحي نور الفطرة مع نور الوحي The light
of the fitrah with the light of revelation.
When they meet together, there is a level
of conviction and witnessing in your heart that
is unrivaled.
That is more certain to you than what
you see with your own eyes.
That is Yaqeen.
That is Yaqeen.
You have Yaqeen about Allah subhanahu wa ta
'ala with the Qur'an and remembrance.
This is why remembrance is important.
Remembrance is not your internalizing some ideas.
No, that's not how Iman works.
That's not how Yaqeen works.
You rehearse those ideas over and over and
over again.
What they do, they activate something in your
heart.
This is why the scholars like Ibn Taymiyyah,
he says, he calls these like dhikr and
reading of the Qur'an, he calls them
محركات الإيمان في القلب The activators of Iman
in the heart.
They activate Iman in your heart.
They activate the seed.
And that's how Iman is born.
It's not like some idea and I keep
rehearsing it until I'm convinced of it.
That's not what we're talking about.
You do this about matters of the world,
but not matters of the unseen.
Matters of the unseen, the seed is already
in your heart.
It's the fitrah, when revelation comes, it awakens
them.
And it feeds them.
It feeds them.
And then that faith is born.
So faith is not some mental conviction.
Faith is not, I believe in this because
I've seen it so much.
That's not what Iman is.
Iman is awakened within you.
It's awakened within you.
And that's why we use the word witness.
Witness.
I bear witness.
And the scholars always call this shuhood.
Shuhoodul haqiqah.
And this is what you find in in
the surah.
Allah mustahab.
ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ
So there is al yaqeen.
There is haq al yaqeen and there is
ayn al yaqeen, three levels.
Yaqeen is when revelation comes and awakens your
fitrah and you believe in Allah.
You believe in Jannah, you haven't seen it.
But in your heart you see it.
That's yaqeen.
You see it in your heart.
You might think, oh, it's imagination.
No, you're not conjuring up imagination.
There might be some imagination elements coming in,
but when you hear about Jannah in the
Quran, there is something real that your heart
knows that is awakened.
Yes, your mind is going to inject some
imaginations, but the original thing is faith.
It's not imagination.
I hope you guys are not suffering with
these ideas.
Okay.
So that's al yaqeen.
That's the basic level.
Then you have haq al yaqeen.
What's haq al yaqeen?
It's when you know in your heart to
a higher degree in a way that is
more compelling than the things that you capture
with your senses.
Matters of the unseen.
Then ayn al yaqeen is when what you
know in your heart with absolute yaqeen, ayn
al yaqeen, haq al yaqeen, and you also
see it with your own eyes, you combine
that, it becomes like a very powerful thing.
And that's why Ibrahim alayhi salam, when he
asked Allah, he said, Oh Allah, show me
how you raise the dead.
How you bring them to life again.
Allah said, didn't you believe asking about yaqeen
here?
He said, bala, indeed.
What did he ask for?
Ibrahim alayhi salam not only had yaqeen, he
had haq al yaqeen.
He had no doubt.
But he just wanted to reach the highest
level, ayn al yaqeen is with what you
know with your heart, what you see with
your heart, you want to see it with
your eyes.
You want to combine those.
So that's what he asked for.
So he didn't have doubt, it wasn't about
doubt.
So on the day of judgment Allah says,
thumma latarawunna haa ayn al yaqeen.
What you believed in, and you had yaqeen
about, and you had probably haq al yaqeen
at a higher level, on the day of
judgment you're going to have ayn al yaqeen,
you're going to see it with your eye
as you saw it with the eye of
your heart.
One of the tabi'een, another one from
a tabi'een, a great personality from a
tabi'een, Khalid ibn Ma'dan.
Khalid ibn Ma'dan was a very interesting tabi
'een.
He is Yemeni, but he became Shami, he
moved to Damascus later on.
He says, khalaqallahu li kulli abdin aynani fi
raasihi wa aynani fi qalbihi Allah created for
every human being two eyes in his face
and two eyes in the heart.
fa in aradallahu bi abdihi khayran fatahalahu aynayhi
allatayni fi qalbihi fa absara bihim alghayb And
if Allah wants good with a person, he
opens his two eyes that are in the
heart and he sees with them matters of
the unseen.
So it's not imagination, it's a real vision
of the heart.
The heart is not a muscle.
Part of the physical thing is a muscle,
but the heart is not a muscle.
This is part of the spiritual world.
There is real vision.
There is coming in real contact with the
matters of the unseen.
So when you are in that state and
you see the world, you see a completely
different world.
Everything tells you about Allah.
Everything reminds you of Allah.
Just like even the music which is evil,
which is haram, Saeed ibn Jubayr, when he
heard it, what did it remind him of?
It didn't activate his desires.
What did it activate?
It activated his faith, his iman.
So it reminded him of the hereafter.
It reminded him of the hereafter.
It was mentioned a lot by some of
the tabi'een as well, when every time
they passed or they walked by a blacksmith
and as he has his furnace and the
fire, they would pass out.
If they saw that furnace, the hellfire, they
would pass out.
Because the hellfire is on their mind all
the time, that when they saw the furnace,
it really knocked them out.
Because these realities of iman were present in
their life.
So that's an awakened heart.
So they see what we don't see.
This is why sometimes when you see, like
you pray behind an imam and they read,
and you know the same words, you know
the same verses, but for some reason, like
they are in a completely different state.
Why?
Because they read in the verses what you
don't read.
Because of their engagement with the Qur'an
and maybe the level of their faith, they
see what you don't see.
They experience what you don't experience.
And sometimes they are in tears.
Why?
Because they have a different experience than what
you're having.
So Allah says, وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ So
this is not for everyone.
Not everyone is going to see those signs.
Only the ones whose hearts are alive.
And they are the موقنين.
وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ So in everything there
is a sign, and not only in the
world around you, but even within yourself.
If you look at yourself, you are a
miracle.
Everything inside you is a miracle.
And we're not only talking about physiology, we're
talking about everything, spiritually, psychologically.
You are a creature full of miracles.
Full of miracles.
The way you think, the way you feel,
the way you process things, the way you
relate, the way you communicate.
It's unbelievable.
And it's very interesting.
Humans keep trying to understand it, and it
has spawned so much, like a huge body
of knowledge.
Look at the human sciences, trying to understand
the psychology, the sociology of the human being,
the anthropology, which is again more like cultural,
historical.
Studying, there's a huge body of knowledge.
It's very interesting, very intricate, and very detailed.
And still there is phenomena about the humans
that we haven't even understood yet.
Right?
We haven't understood.
There is so many things that, like even
now science still struggles with.
Just consciousness, the problem of consciousness.
They don't have a proper explanation for it.
They still struggle greatly with it.
They don't have any scientific explanation.
There are some theories, but they can't explain
the whole phenomena.
What they call mirror neurons.
Right?
They try to explain something through mirror neurons,
but how can you just be in the
presence of someone and catch their feelings without
any communication?
How?
Why are feelings contagious?
Someone is sad, someone is disappointed, and you're
just in their space, and it gets to
you.
How?
So they call them mirror neurons.
But again, they don't even know how exactly
they function.
They have the staring effect.
They get someone to stare at another person,
and the other person doesn't know.
So they stare at them through a camera,
and the other person is locked up in
a room, and they don't know.
The moment they stare at them, the heart
rate goes up, the blood pressure goes up,
they start sweating.
They take their eyes off, it starts normalizing.
What's going on here?
There's something called precognition.
Precognition.
They don't have any explanation for that.
So these are just simple, like a few
of the phenomena.
Precognition, if some of you are thinking.
They would make some participants in an experiment
sit in front of a screen.
And they would, every two seconds, they would
show a picture.
So there is a series of like 200
pictures, 300 pictures.
And the participant is sitting and just, every
two seconds, the screen flips and a new
image appears.
And they are hooked up to devices that
gauge their pulse, their heart rate, their blood
pressure, what do you call them?
The skin The electric charge of the skin,
whatever.
Etc.
And other vital signs.
And among those 300 pictures, there is, let's
say roughly, five pictures that are very graphic.
And guess what?
Before the graphic pictures show up, heart rate
goes up.
And that happens without a mistake, only with
the pictures that are graphic, of graphic nature.
They have no explanation for it.
They say, does the mind know what's going
to happen?
Does it know which picture is going to
show?
And this is why it reacts to it
before it appears?
Seconds before it appears, it reacts to it.
The body reacts to it.
Okay.
So these are miracles from Allah subhanahu wa
ta'ala.
We are a miracle.
And yet, people go, where is Allah?
Where is this creator thing?
It's all chance.
And then people, who know Allah subhanahu wa
ta'ala, they're wasting their life and their
time chasing something else.
And Allah is the last thing at the
bottom of their list.
So Allah subhanahu wa ta'ala is saying,
the signs are all around you.
And they are not only signs, they are
reminders.
You might think, there are signs, I got
the lesson.
No, they are reminders.
Because if you are not taking benefit from
them, you're not taking heed, and you're not
changing your ways, what's the point?
So they are reminders.
They are reminders.
This is why on the Day of Judgment,
no one is going to have an excuse.
No one will have an excuse.
Every event, every situation you went through, every
event you witnessed, everything you've seen, everything you've
heard, everything you've experienced, that reminds you of
Allah subhanahu wa ta'ala.
So you have no excuse.
You are in an ocean of reminders.
All of them are screaming, Allah!
And you still can't hear it?
So that's what Allah subhanahu wa ta'ala
is saying, وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ وَفِي السَّمَاءِ
رِزْقُكُمْ وَمَا تُوعَدُونَ Your provision is with Allah,
is in the heavens.
So that's first your Qadr, and this proves
that Allah subhanahu wa ta'ala is above
His creation, as He clearly states in the
Qur'an and the hadith of the Prophet
ﷺ.
Your Qadr, your provision, comes from Allah subhanahu
wa ta'ala.
And also this refers to the clouds.
The clouds, because the source of life is
water.
And water, you know, falls as rain.
وَمَا تُوعَدُونَ And some scholars took from this
what you are promised.
They say that the heavens, that Jannah and
the Hellfire are above.
But at least, Jannah itself is above.
Above the seven heavens.
فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ
تَنطِقُونَ By the Lord, by the Rabb of
the heavens and the earth, what you are
promised and what you are warned with is
true, is absolute truth.
Just and as evident as the fact that
you speak.
You're already communicating and speaking.
So there is no doubt about that.
Yeah.
فَقَالْ إِمَامُ السَّعْدِ رَحِمَهُ اللَّهِ قَالَ تَعَالَى هَلْ
أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ إِذْ دَخَلُوا عَلِيْهِ
فَقَالُوا سَلَامًا قَالَ سَلَامٌ قَوْمٌ مُنْكَرُونَ فَرَاغَ إِلَىٰ
أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينَ فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا
تَأْكُلُونَ فَأَوجَسَ مِنْهُمْ خِيْفَةً قَالُوا لَا تَخَفْ وَبَشَّرُوهُ
بِغُلَامٍ عَلِيمٍ فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا
Right?
Give us the sound effects of this.
Arabs?
What did they say?
Right.
فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ قَالُوا كَذَلِكِ قَالَ
رَبُّكِ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ قَالَ فَمَا خَطْبُكُمْ
أَيُّهَا الْمُرْسَلُونَ قَالُوا إِنَّ أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّنْ طِينٍ مُسَوَّمَةً عِنْدَ رَبِّكَ
لِلْمُسْرِفِينَ فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ فَمَا
وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ وَتَرَكْنَا فِيهَا
آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمُ Just one minute,
who has the Arabic?
Who's following with the Arabic version?
الآيات خطأ ولا صحيحة؟
صحيحة؟
Okay, they're messed up here in the print,
almost done.
وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمُ يقول
تعالى هل أتاك أي أما جاءك حديث ضيف
إبراهيم المكرمين ونبأهم ونبأهم ونبأهم الغريب العجيب وهم
الملائكة الذين أرسلهم الله لإهلاك قوم لوط وأمرهم
بالمرور على إبراهيم فجاؤوه في صورة الضياف إِذْ
دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالُ مُجِيبًا لَهُمْ سَلَامًا
أي عليكم قوم منكرون أي أنتم قوم منكرون
فأحب أن تعرفوني بأنفسكم ولم يعرفهم إلا بعد
ذلك ولهذا راغى إلى أهله أي ذهب سريعًا
في خفية أو في خفية ليحضر لهم قراهم
فجاء بعجل سمين فقربه إليهم وعرض عليهم الأكل
فقال ألا تأكلون فأوجس منهم خيفة حين رأى
أيديهم لا تصل إليه قالوا لا تخفوا أخبروه
بما جاؤوا له وبشروه بغلام عليم وهو إسحاق
عليه السلام فلما سمعت المرأة البشارة أقبلت فريحة
مستبشرة في صرة صيحة فصكت وجهها وهذا من
جنس ما يجري من النساء عند السرور ونحوه
من الأقوال والأفعال المخالفة للطبيعة والعادة وقالت
عجوز عقيم أي أن لي الولد وأنا عجوز
قد بلغت من السن ما لا تلد معه
النساء ومع ذلك فأنا عقيم غير صالح رحمي
للولادة أصلا فثم مانعاني كل منهما مانع من
الولد وقد ذكرت المانعة الثالث في سورة هود
بقولها وهذا بعض الشيخ صحيح قالوا كذلك قال
ربك أي الله الذي قدر ذلك وأمضاه فلا
عجب في قدرة الله تعالى إنه هو الحكيم
العليم أي الذي يضع الأشياء مواضعها وقد وسع
كل شيء علما فسلموا لحكمه واشكروه على نعمته
قال لهم إبراهيم عليه السلام فما خطبكم أيها
المرسلون الآيات أي ما شأنكم وما تريدون لأنه
استشعر أنهم رسل أرسلهم الله لبعض الشؤون المهمة
قالوا إنا أرسلنا إلى قوم مجرمين وهم قوم
لوط قد أجرموا أشركوا بالله وكذبوا رسولهم وأتوا
الفاحشة الشنعاء التي ما سبقهم إليها أحد من
العالمين لنرسل عليهم حجارة من طين مسومة عند
ربك للمسرفين أي معلمة على كل حجر منها
سمة صاحبه لأنهم أسرفوا وتجاوزوا الحدة فجعل إبراهيم
يجادلهم في قوم لوط لعل الله يدفع عنهم
العذاب فقال الله يا إبراهيم أعرض عن هذا
إنهم قد جاء أمر ربك وإنهم آتهم عذاب
غير مردود فأخرجنا من كان فيها من المؤمنين
فما وجدنا فيها غير بيت من المسلمين وهم
بيت لوط عليه السلام إلا امرأته فإنها من
المهلكين وتركنا فيها آية للذين يخافون العذاب الأليم
يعتبرون بها ويعلمون أن الله شديد العقاب وأن
رسوله صادقون مصدقون فقال
رسوله صادقون مصدقون أنتم غير مردودين لي أي
أنتم أشخاص غير معروفين وأريدكم أن تخبروني من
أنتم لم يكن يعرفون من كانوا حتى نصف
من ذلك لذلك ذهب بسرعة إلى عائلته أي
أنه غادر بسرعة لتحضير الطعام لهم وحضر رقصاً
ووضعه أمامهم أي أنه أعرض الطعام لهم وقال
هل تأكلين؟
أي أنه تخاف منهم عندما رأى أن يدهم
لم يصلوا للطعام فقالوا لا تخافوا وقالوا لهم
ماذا قد حصلوا وقد أعطانا لهم أبنائه المسرورة
أي أسحاق عندما سمعت أبنائه المسرورة فقالت بصوت
سعيد وأضربت وجهها وهذا شيء تفعلها المرأة عندما
تكون سعيدة ويقولون ويفعلون أشياء أخرى مختلفة عن
العقاب وقالت كيف يمكن أن تكون كيف يمكن
أن تكون لدي طفل عندما أصبحت عمرية ومع
ذلك أصبحت عمرية ولم يكن لدي طفل لذلك
هناك دوامين كل واحد منهم يجعلني لا أصبح
لدي طفل ثالث دوام في سورة حود قالت
هذا زوجي سعيد هذا سيكون شيء غريب قالت
وقالت
وقالت
to him for his blessings.
Ibrahim said to them, Then what is your
business, O messengers?
That is, what is your purpose and what
do you want?
Because he felt that they were messengers whom
Allah has sent for some important purpose, they
said, We have been sent to a wicked
people, namely the people of Lut, who had
done evil deeds, associated others with Allah, rejected
their messenger, and committed shameful deeds that were
utterly unprecedented.
To unleash upon them a shower of stones
of clay, specifically marked and kept with their
lord for the transgressors, that is, each one
is marked for a specific person, because they
had transgressed and overstepped all bounds.
Ibrahim started to argue with them for the
people of Lut, in hope that Allah might
ward off the punishment from them.
But Allah said, O Ibrahim, cease your pleading,
for verily the decree of your lord has
gone forth.
Verily there is coming to them a punishment
that cannot be averted.
We brought forth the believers who were in
the city, but we found in it only
one household of Muslims, namely the household of
Lut, apart from his wife, for which she
was one of the doomed.
And we left it as a sign for
those who fear the painful punishment, so that
they might learn a lesson from it and
know that Allah is severe in punishment, and
that his messengers are honest and trustworthy.
Ok, so I guess this is straightforward, this
is the story of Prophet Ibrahim, the angels
came in the form of men, and this
is why he didn't recognize they were angels.
So angels, they have the capacity to take
the shape, or to come in the shape
of a human being.
The same applies by the way to other
creatures, like jinn.
Jinn are able to come in the form
of human beings.
They used to do that more, more often,
before the revelation, before the message of Prophet
Muhammad s.a.w. They used to do
that more commonly.
After that, they do it less, they do
it less.
But there are cases where they come in
the form of a human being.
So Ibrahim a.s. thought, because Ibrahim a
.s. always received guests, he was a very
generous person.
InshaAllah Ibn Sa'd is going to talk about
these, I'm not sure if we will be
able to cover them today, but that shows
a lot of social etiquettes and norms that
are missing today, that are natural to humans
and to the Prophets.
We might consider them today to be cultural
differences, but they are not acceptable cultural differences.
They are not to be respected, especially honouring
the guests, being generous to the guests.
Often times in the western culture, if someone
comes into your house, you don't offer them
something, you don't offer them a meal, you
might offer them some water or a drink,
maybe if you want to be courteous.
But in the old traditions, all universally, a
guest is someone that you take very good
care of.
InshaAllah Ibn Sa'd will talk about this.
So you might say these are cultural differences,
yes, but they are not the same.
They are not the same.
It's natural fitrah of the humans to honour
their guests and be generous to them.
So they came because they were sent to
destroy the people of Lot.
And we know that Lot and Ibrahim and
Lot, they lived at the same time.
And Lot followed Ibrahim.
So the angels came to Prophet Ibrahim to
inform him of what they were entrusted with.
So Ibrahim rushed and he brought, so he
actually brought a steer.
He slaughtered a whole herd of sheep.
And he brought a whole steer for them.
So he actually barbecued it, he grilled it
for them.
And then he brought it in front of
them.
But when he saw that they are not
reaching out to it, he was puzzled.
Again, we have to go back in time.
They didn't have cars, they didn't have vehicles,
there were no restaurants around, there were no
pizza shops around the corner for people to
just arrive in a new city and get
a bite or have a bite.
People, when they travelled, they were starving.
They probably hadn't eaten for days.
At their time, that was the norm.
When people travelled, when they arrived at a
vicinity, that means that they have not had
food for maybe days.
So people would always welcome the guests and
offer them food and not even ask, are
you hungry?
It's actually rude to ask if you're hungry.
They would just offer the food.
So that's what Ibrahim did.
He brought the food and when they didn't
reach out to them, to the food, he
said, what's your story?
There's something off here.
So he started, he had his own doubts,
what's going on?
So they revealed to him that they were
angels and they were sent with a mission
to destroy the people of Lut because they
deserve the punishment.
Now Ibrahim, being merciful and being kind, he
wanted to buy more time for the people
of Lut.
Hopefully they would repent.
But the angels clarified to them, this is
a final decision from Allah, it's a final
decree from Allah and they would be destroyed.
And yes, only Lut and his family were
saved with the exception of his wife.
We might actually read some of the benefits.
Ibn Sa'd is going to draw some benefits
from this story.
We'll read some of them and we'll continue
next week.
Let's take them one by one.
What this story includes of wisdom and rulings.
The wisdom and rulings seen in this story
include the following.
It is wise that Allah tells his slaves
the stories of both good and evil people
so that they may learn from their stories
and the fate of each group.
First paragraph.
So Allah tells us the story.
Why does Allah narrate stories?
There are lessons.
There is Ibra.
There are lessons that we can take and
we can apply those to our life and
we can benefit.
So one of the benefits here is again
the generosity of Ibrahim.
The fact that Allah watches his servants and
he knows what's going on.
So even when people transgress and it seems
like Allah is giving them a free play,
Allah knows what's the right time to take
them out.
Sometimes we say why does Allah allow all
this oppression to happen in the world?
There's a lot of injustice.
There's a lot of cruelty against innocent people.
Why does Allah allow it?
When is Allah going to put an end
to all of this tyranny?
We are speaking from our small angle.
Allah knows what we do.
Do not think Allah is unaware of what
the oppressors or the tyrants do.
So there are messages.
People who go astray, people who follow their
desires and they think we've done, we've acted
on our desires and nothing happened.
We're still good.
Right?
So nothing is going to happen.
That's how shaitan gets you because Allah says
Allah always gives you more time and the
time is given to you so that you
repent and so that your reality is revealed
so if you don't take heed and fix
your affairs, then that means you are transgressing
in evil.
You are transgressing in evil and that's just
going to bring what's inside you outside.
The evil will manifest outside and then you
will deserve the punishment.
You will fully deserve the punishment of Allah.
That's what happened with the people of Luke.
People who follow their desires.
They will bring destruction upon themselves.
Okay, next one.
He says, وَمِنْهَا فَضْلُ إِبْرَاهِيمَ الْخَلِيلُ عَلَيْهِ الصَّلَاةُ
وَالسَّلَامُ حَيْثُ ابْتَدَى اللَّهُ قِصَّتَهُ بِمَا يَدُلُّ عَلَى
الْإِهْتِمَامِ بِشَأْنِهَا وَالْإِعْتِنَاءِ بِهَا The virtue of Ibrahim
al-Khalil alayhi salatu wasalam because Allah begins
his story with that which sheds light on
its importance and how he pays special attention
to it.
So that shows the status of Ibrahim alayhi
salam with Allah.
Ibrahim alayhi salam Khalilullah.
Allah subhanahu wa ta'ala took Ibrahim alayhi
salam as Khalil and he took Prophet Muhammad
alayhi salam as Khalil, the closest friend to
him.
So Ibrahim alayhi salam has a very special
place.
And in the Quran you can see that.
إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا Ibrahim was a
nation by himself.
So Ibrahim has a very high status with
Allah subhanahu wa ta'ala.
The Prophet sallallahu alayhi wa sallam when he
went up, when he ascended in Rihlatul Mi
'raj, he said he saw Ibrahim above the
seventh heaven, in the highest place.
The other Prophets are above the other heavens,
like first, second, third.
But above the seventh heaven is Ibrahim alayhi
salam.
مُسْنِدًا ضَهْرَهُ إِلَى الْبَيْتِ الْمَعْمُورِ Ibrahim alayhi salam
was resting his back to the house of
worship of the angels, which is the best
place, above the seventh heaven.
So that shows he has a very high
status with Allah subhanahu wa ta'ala.
That's why Allah started the story of the
angels who are going to destroy the people
of Lut by reference to Ibrahim alayhi salam.
قَالَ وَمِنْهَا مَشْرُعِيَّةُ الضِّيَافَةِ وَأَنَّهَا مِنْ سُنَّةِ إِبْرَاهِيمَ
الْخَلِيلِ أَلَّذِي أَمَرَ اللَّهُ هَذَا النَّبِيَ وَأُمَّتَهُ أَن
يَتَّبِعُ مِلَّتَهُ وَسَاقَهَا اللَّهُ فِي هَذَا الْمَوْضِعِ عَلَى
وَجْهِ الْمَدْحِ لَهُ وَالثَّنَأَ It is prescribed to
be hospitable, for this is the way of
Ibrahim and Khalil, which Allah enjoined his Prophet
and his Ummah to follow.
Allah mentions it here by way of praising
it.
Yeah, so this generosity is the way of
Prophet Ibrahim alayhi salam and the way of
all the righteous people.
Regardless of the culture, someone says like I
grew up in a culture where we don't
entertain the guest.
That's not a good culture in this area.
It's not a good culture.
It's not a good culture.
So generosity is from Iman.
The Prophet sallallahu alayhi wa sallam said, مَن
كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ He
who believes in Allah and the last day,
let them be generous to their guests.
Let them honor their guests.
And people go into like great lengths with
entertaining the guests.
There are amazing stories from some people on
how they entertain their guests.
Those generous people, by the way, they were
so obsessed with generosity that they would live.
Imagine because people travel through these terrains, hills
and meadows and all of that stuff.
Generous people used to pick the highest point
that can be seen from as far as
possible.
And they would set their house or their
tent there so travelers could see it and
seek it for food.
It's not like they were hiding.
No, no, they were trying to get the
prime location where like guaranteeing most, the biggest
number of people can catch sight of them
and see them.
And come to them so they can entertain
them.
And a lot of them had some norms
like for three days they would entertain the
guests, provide them with food, drink, shelter, warmth
and everything and even entertainment like conversation.
And they would feel shy to ask them
of their name or their origin.
They would say it's indecency to ask a
guest of their name or their origin unless
they themselves disclose it.
That could be different norms.
But some generosity actually requires that you entertain
the guests and you get to know them.
And that's better.
This is better, to get to know them,
get to know their name, get closer to
them.
So not only do you offer them physical
needs, but you even entertain them at a
personal level.
And that's real generosity.
You know the Arabs they say, Hungry person
said that, or not a hungry person.
He said, meet me well and don't feed
me.
But he's saying, I'd rather you meet me
well and receive me well with dignity, it's
much better than you giving me food.
It's not about the food, it's how you
treat me.
So again, treating the guest, entertaining the guest.
Some of the generous people, they said, if
your guest feels bored, if your guest feels
bored for a moment, you're not a good
host.
That's just an extreme level of generosity.
But we know, subhanAllah, generosity is from Islam
and it's a very positive trait to have.
This generosity of the soul is a reflection
of Iman.
As the Prophet ﷺ mentioned, that whoever believes
in Allah on the last day, let them
be generous to their guest.
Let's stop here and we can take a
few questions.
Questions?
No questions among the brothers?
Sisters?
Nothing?
When you said that jinns come in the
form of humans, right?
Allah, I was praying no one asks about
jinn.
Like when you bring jinn, it's like a
catch word.
Everyone latches on to it.
Okay, go ahead.
I don't promise to answer, but I will
see.
You said before it used to happen more
often, so I was saying even now.
I said, even now it happens.
Period.
Full stop.
Questions?
JazakAllah khair.
Question?
That's more of a nuanced and more, I
would say, sophisticated form of sign.
The fact that you find an illness and
right next to it the cure or the
remedy.
Or you find this poison ivy and you
find its antidote right next to it.
And also many fruits, by the way, that
you will find, if they cause some side
effects or some unwanted side effects that come
with them, sometimes you'll find the cure for
those side effects in the seed itself, within
the fruit, in the seed of the fruit
itself.
So that's more of a nuanced, more of
an advanced, yes, miracle.
Yeah, but at every level there are miracles.
Yeah, absolutely.
Yeah.
Alright.
Okay.
So the brother is asking, stop the streaming.
Let's talk family.