Moutasem al-Hameedy – The Monumental Tafsir As Sadi #90 Surah Al Dhariyat
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The Qur Qwork is a powerful tool for understanding the deeper meaning of words and achieving optimal health. It is designed to elevate one's heart and improve their behavior, while also empowering their bodies. The focus is on the heart, and the physical heart is the brain. The concept of denying one's desire for pleasure and pleasure in general is essential for everyone to achieve success in Islam.
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Since I can see some new faces or
irregular faces to be accurate, let's take a
short reminder inshallah.
Alhamdulillah, I'm not sure what number this halaqa
is.
90?
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Really, throughout your life you should continue with
tafsir, subhanAllah.
One of the great scholars of Medina, Ibn
Wahab, rahimahullah, he said, كُنَّا نَتَعَجَّبُ مِن نَزْعِ
مَالِكِ مِنَ الْقُرْآنِ كُنَّا نَعْجَبُ مِن نَزْعِ مَالِكِ
مِنَ الْقُرْآنِ We were always amazed at Imam
Malik's, Malik ibn Anas, the Imam of Medina.
We were always amazed at his capacity of
drawing conclusions and rulings from the verses.
He surprised us.
The lessons that he could draw from the
verses, his capacity for that amazed us.
So we thought there must be a secret.
قَالْ فَسَأَلْنَا أُخْتَهُ مَا كَانَ يَفْعَلْ So we
asked his sister, because his sister lived with
him in the same house.
قَالَتْ كَانَ إِذَا دَخَلَ الْبَيْتِ لَا شُغْلَ لَهُ
إِلَّا الْقُرْآنِ She said, every time he came
back home from outside, he has nothing else
to do but the Qur'an.
Reading, contemplation, reflection.
So he developed an extraordinary capacity of what?
Seeing more in the Qur'an than what
the average scholar even could see.
And this is what Ibn Taymiyyah says, الْعُلَمَاء
يَتَفَوَّتُونَ بِالْفَهْمِ The scholars, they are at levels
of understanding.
They are at levels of understanding.
Some of them draw lessons from the Qur
'an and from the hadith that puzzle you.
How did they get that?
It's not so obvious.
But they draw a lot of subtle connections
that are very powerful.
And the Prophet ﷺ referred to this in
the hadith.
بَلِّغُوا عَنِّي رَحِمَ اللَّهُمْ رِئًّا سَمِعَ مَقَالَتِي فَبَلَّغَهَا
كَمَا سَمِعَهَا فَرُبَّ مُبَلَّغٍ أَوْ عَمِن سَامِعٍ May
Allah have mercy on someone who hears my
statements and then conveys them, teaches them to
others.
And the Prophet ﷺ then says, Perhaps a
person to whom my statement is conveyed can
understand it deeper than the one who conveys
it to him.
So the one who narrates the hadith from
the Prophet ﷺ, he gives it to someone.
And that second person, because of their deep
understanding, they could draw more conclusions, more lessons,
more knowledge from this statement than the one
who carries it.
The one who hears it from the Prophet
ﷺ.
رُبَّ مُبَلَّغٍ أَوْ عَمِن سَامِعٍ And this is
something that many, this is an impression that
people expressed about Abu Hanifah.
About Abu Hanifah ﷺ.
Many of them, they said, We would narrate
to Abu Hanifah a hadith he had never
heard before.
And in the same gathering, someone comes and
asks a question, and Abu Hanifah answers him
using the hadith we just taught him.
And it never occurred to us that this
hadith has this answer.
That was Abu Hanifah ﷺ.
He just learned the hadith from this muhaddith.
And he drew lessons and knowledge from this
hadith that this person, muhaddith, who narrates it
usually very often, could not even see that
connection.
So you want to develop this with the
Qur'an.
The more you read tafsir, the more when
you read Qur'an, it's going to make
more sense to you.
The more you're going to see how the
Qur'an applies to your life.
So we don't want to keep the Qur
'an more like theory.
A lot of us Muslims, and al-Hasan
al-Basri ﷺ said, أَنزَلَ اللَّهُ الْقُرْآنَ لِيَتَدَبَّرُوهُ
وَيَعْمَلُوا بِهِ فَاتَّخَذُوا تِلَوَتَهُ عَمَلًا Allah sent down
the Qur'an so that they reflect on
it.
Reflection, which is tafakkur.
Ibn al-Qayyim says, التَّفَكُّرُ طَلَبٌ التَّفَكُّرُ طَلَبٌ
Reflection, thinking, processing.
You are seeking knowledge.
You are digging for lessons, for information, for
light in the Qur'an.
That's why you're doing tafakkur.
Scholars today, some scholars today, they call it
تَثْوِيرُ الْآيَاتِ تَثْوِيرُ الْقُرْآنِ meaning to activate the
meanings, the subtle meanings and get them that
are carried in the verses.
Don't just take the surface meaning, the obvious
meaning, or the very easy available meaning.
There is much more, there is much depth
in the Qur'an.
The more you engage with the Qur'an,
the more the Qur'an opens up to
you.
So the more you're gonna see from it,
the more you're gonna benefit from it.
And you need that richness with the Qur
'an.
You need that rich relationship.
It becomes very interesting and very intriguing.
When you read it, it's mesmerizing.
It draws you in.
You lose yourself in the recitation.
You lose yourself in the reflection.
Why?
Because it's speaking to a deeper part of
you.
It speaks more to your heart.
Many times people read Qur'an and for
them, like I can't wait to get to
the end of the surah.
Why?
Because that's what I have to read.
I'm forcing myself.
That shows you're just starting off.
And you could be in this phase for
years.
But if you stay for long in this
phase, that means you're not investing enough.
You're not appreciating the Qur'an.
You're not digging deeper.
You're not looking for more.
You're not opening your heart up for the
Qur'an.
So Imam Malik, when his sister says, كَانَ
إِذَا دَخَلَ الْبَيْتِ لَا شُغْلَ لَهُ إِلَّا الْقُرْآنِ
When he enters the house, when he comes
back home, he has nothing else to do
but the Qur'an.
Meaning like reading, reflecting.
So it takes, you know, for the guys
who wanna be fit.
You don't just become fit by hoping to
be fit or wishing to be fit, right?
How do you get fit?
You need discipline, right?
You need to hit the gym every day,
every other day, consistently.
You need to push yourself.
You need to challenge yourself, right?
You need to change your diet.
You need to change your lifestyle.
You make a lot of adaptation in order
to achieve these results.
And you have to stay consistent.
Otherwise, you won't see results.
And if you see results and you're not
consistent, you're not gonna keep them.
You're gonna lose them.
With the Qur'an, with your heart, it's
the same thing.
Last week, I think we quoted the hadith
from the Prophet ﷺ where he said, جَدِّدُوا
الْإِيمَانَ فِي قُلُوبِكُمْ Renew iman in your heart.
Because the moment you grow heedless, the moment
you just leave or neglect your heart, even
for a little bit, it gets rusty.
Iman starts to go down.
It's not enough that I pray the five
daily prayers.
It's good enough, right?
But I'm busy with other things.
That means these other things are gonna occupy
your heart and they will take the space
in your heart that is meant to be
for Allah ﷻ.
So, one of the good and important exercises
of a Muslim is to engage with the
tafsir.
Engage with the tafsir.
So don't let this be the end of
your relationship with the tafsir of the book
of Allah ﷻ.
So pick a tafsir that is appealing to
you, that you enjoy reading, that style, and
stay with it.
It will elevate you to a level where
you can go to a book that is
more complex, more advanced.
And continue that journey.
Be ambitious in that field.
Be ambitious.
It's rewarding.
You'll start to enjoy the Qur'an more.
You know, people who are consistent with the
Qur'an, if you read the Qur'an
every day, let's say you have one juz
of the Qur'an that you read every
day.
You know, after a while, if one day
you're busy and you don't read this juz,
it's like an itch.
You feel very uncomfortable.
Something is seriously missing from your day.
And you're not even yourself.
When you start to go through these symptoms,
when you are unable to read your daily
portion of the Qur'an and reflect on
it, that means you're on the right track.
But still you need to do more.
Still you need to do more.
There are people who read 3, 4, 5,
6, there are people who read 10 juz
every day.
And they can't, like if you say just
read 9, they can't do it.
They have to get 10.
Otherwise they won't feel that there's something wrong
about them.
And that shows when you become dependent on
the Qur'an, that shows your heart is
more healthy.
Your heart is more healthy.
Because you never get to a point where
you say, okay, I've done enough.
No, you always do more.
If you are more reliant on the Qur
'an, that means your heart is more reliant
on Allah, you're less reliant on the dunya
for how you feel and for your well
-being.
You start to get liberated from the dunya.
You become free.
And you'll start to look at the dunya
from a completely different vintage point.
And it's empowering.
And it's liberating.
That's what the Qur'an does.
People think reading the Qur'an is just
like reading any book.
Like what does it do?
How is it gonna change the ummah?
If you read the Qur'an properly, you're
not gonna be the same person a year
from now.
You're not.
You're gonna be profoundly different.
You're gonna be profoundly different.
And when this happens at a wider scale
in the ummah, so many things change in
the world.
The Qur'an is not just a book
where you store information or transfer information to
your memory.
The Qur'an is something that transforms you
and changes you at the deepest level of
your being.
The very basic dynamics of who you are
start to align.
They start to take new shape which is
more of an optimal shape.
That's what happens with the Qur'an.
The Qur'an, these are divine words.
These are not just random words.
That's human words.
These are divine words.
And they are the words of the one
who created you and designed you.
So Allah sent them Allah sent the Qur
'an in a sense if we were to
use the IT language, although I find it
a little bit there might be a hint
of disrespect, but it's more like this is
the ultimate language of programming for humans.
This is the ultimate language of programming for
humans.
If you want to program humans at an
optimal level you don't need C++ or Python,
Python C++ is all too old Python and
what else?
Java?
You don't need so there is something far
superior.
That's divine programming.
But you know what?
We don't engage with it at a good
level.
We don't invest, we don't see value.
Why?
Because we are obsessed with the western civilization
and we think it is superior.
We are really convinced at a deeper level
it is superior it's more practical.
We don't necessarily verbalize it but our actions
speak louder than our words.
And number two we are impatient.
We are impatient.
The Qur'an is going to test your
patience.
Allah is not this is a great gift
from Allah the greatest gift Allah gave humanity.
The message of Prophet Muhammad SAW which is
in the Qur'an.
Allah is not going to give it to
people who don't deserve it.
If you are not willing to put in
the time and the effort and the discipline
and push through the boredom push through lack
of results at the beginning and not prioritize
the Qur'an, you don't deserve it.
That's what it means.
Someone says, oh maybe the Qur'an is
not my thing, maybe something else.
There is nothing as such.
There is nothing as such.
I think we mentioned previously the statement of
Uthman RA where he said لو طهرت قلوبنا
لو طهرت قلوبكم ما شبعت من القرآن Had
your hearts been pure meaning healthy they would
not get enough of the Qur'an.
Your heart would be thirsty for the Qur
'an.
So why are you not feeling this urge,
this pull towards the Qur'an, this thirst
for the Qur'an?
Why we're not feeling it?
Because our hearts are corrupted with the love
of the dunya.
We're using the capacity that Allah and the
potential that Allah put in our hearts that
is designed to engage with Allah and his
words and seek Allah, we have channeled that
or directed that to the dunya.
So it's occupied, it's preoccupied with the dunya.
So there's no space right, left for Allah
subhanahu wa ta'ala so this is why
it feels like a chore, it feels like
I need to get out of the important
things in my life and just force my
attention on the Qur'an and on Allah
subhanahu wa ta'ala.
It's more like a chore, it's more like
a task, unpleasant task.
You've got it the other way around.
Your task, your job you are designed, you
are created, your heart is created for Allah
and that's when your heart functions optimally.
That's when your life this is when you
will find peace in your life.
You know, a lot of what we do
when we diagnose our state as humans you
know, the depression that we go through, the
sadness, the disappointment, the stress, we do a
lot of attribution.
You know what attribution is?
It's a very common thing that behaviour inner
behaviour that we do.
You already feel miserable so our mind starts
to look for what is wrong what could
be wrong what's not working and then we
attribute our experience to that and we say
the reason I'm not feeling good is because
someone said something bad to me something offensive
but you don't realise this is attribute this
is a story you're telling yourself the reality
is the pain of human beings, most of
it especially the deeper ones are coming from
the fact that we are depriving of our
hearts of the natural nutrition of what the
hearts were created for, that's to love Allah,
to turn to Allah to seek Allah, to
worship Allah, if you don't give your heart
this your life is going to be difficult
then do as much attribution as you want
say it's the economy, say it's the rent
prices, say it's the house prices, say it's
the grocery prices, say it's the political situation,
say it's the struggle of my friends or
my people right?
or the struggle of innocent people here and
there you can do all of this attribution
the reality is your heart is craving love
of Allah and connection to Allah and you're
not giving your heart what it needs but
we don't want to call a spade a
spade but we just want to look for
some kind of convenient attribution and say that's
the reason the problem is this is a
lie and the struggle continues so let's get
back into the surah, hopefully inshallah we'll finish
it today Arabic
Arabic Arabic Arabic Arabic
Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic
Arabic Arabic
Arabic Arabic Arabic Arabic Arabic
Arabic Arabic Arabic Arabic
Arabic Arabic Arabic Arabic Arabic
Arabic Arabic Arabic Arabic Arabic Arabic Arabic Allah
never sent any messenger but his people accused
him of witchcraft or insanity.
Allah subhanahu wa ta'ala says, Are these
views which were expressed by the disbelievers, both
early and later generations, something concerning which they
have come to an agreement and instructed one
another to say?
And therefore, there is nothing strange in the
fact that they agree on this.
Rather, there are people transgressing beyond their bounds.
For their mindsets and actions were similar based
on disbelief and overstepping the bounds.
Therefore, the views that stemmed from their transgression
were similar.
This is the reality concerning them.
Allah subhanahu wa ta'ala says, Those who
have no knowledge say, If only Allah would
speak to us or some sign would come
to us.
The people who came before them said something
similar.
Their hearts are all much the same.
By the same token, the mindset of the
believers is similar because they have submitted to
the truth and they seek it and strive
for it.
They hasten to believe in, venerate and respect
their messengers and they address them in an
appropriate manner.
Okay, so Allah subhanahu wa ta'ala here
is saying, the statement of the people of
Quraysh in disbelieving or rejecting Prophet Muhammad sallallahu
alayhi wa sallam and his message coincides, it's
identical to the response of all that the
previous messengers received from their people.
So did they sort of conspire?
Or did they learn from them?
Or is it coming from the same source,
which is a corrupted heart?
And that's really the reason.
So a corrupted heart is going to bring
about the same type of thoughts, the same
type of logic.
And a healthy heart, just as with the
believers, their healthy hearts are going to breed
good actions.
And this is why the Prophet sallallahu alayhi
wa sallam said, أَلَىٰ وَإِنَّ فِي الْجَسَدِ مُضْغَةٌ
إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ
الْجَسَدُ كُلُّهُ أَلَىٰ وَهِيَ الْقَلْبُ There is this
morsel of flesh, this is what the heart,
the spiritual heart is connected to, strongly connected
to.
If it's sound, then the whole body is
sound.
That means your intentions, your will, your logic,
your actions will be sound.
Because that's the birthplace of all of your
behavior.
It's your heart, it's not your mind.
It's not your brain.
It's not your brain, it's your heart.
What they call personality is your heart.
That's your heart.
It's the birthplace of all of your behavior,
your attitudes, your intentions, your drives, your actions,
your judgments.
That's all a reflection of what's in your
heart.
So all of human behavior that is visible
is a product of what's in their hearts.
That's why the focus in Islam is on
the hearts.
So the believers, they had these corrupted hearts,
and that's why their statements coincided.
They said pretty much the same lines, verbatim.
Whereas the believers, they had the same response,
universally, throughout the generations.
Why?
Because that's what a good heart breeds.
Good actions, words of truthfulness.
So that actually simplifies human nature, and shows
you there's one clear dynamic that dominates human
behavior and the human experience.
There is the heart, and whatever is in
the heart will show outward.
Today, they just created another system, so they
distract you from the heart, and from the
study of the heart.
And you never understand yourself.
So they told you personality, identity, whatever terminology
they have.
But that's really, it just takes you away
from the proper understanding, the divine description of
human nature.
That's what we have fallen into.
Why?
Because we trust what the knowledge that humans
have put together, which is a mix of
something correct and incorrect stuff.
Some good and some evil, right?
But the framework is faulty.
The framework upon which these social sciences were
built is faulty.
It's completely faulty.
But we trust what humans produce more than
the prescription that Allah SWT gave us.
We're happy about ourselves.
Then we have the guts to bring that
human fabrication, and then call it Islamic, and
say we have our Islamic version of social
sciences.
Right?
And you are stuck in that vicious cycle.
You're just a copycat.
And you do the cheap stuff.
Whereas in Islam you have a system that
is way more profound, way more practical, and
it connects the dots very beautifully.
But they want you to be stuck in
these social sciences, so you never use the
Qur'an.
You never use the language on the heart.
You never understand it.
It's always foreign to you.
So you are disconnected from your roots, from
your heritage.
You don't understand your human nature in reference
to what Allah, how Allah described you, who
created you, how the Prophet SAW described human
nature, human behavior, and how the scholars elaborated
on this, and they created profound systems on
that.
But we think now, oh, humans are more
advanced now, now we understand human nature like
never before.
But that's exactly what the Prophet SAW said
about the end of times, وَيَفْشُوا الْقَلَمُ وَيَقِلُّوا
الْعِلْمُ Writing and literacy, which is education today,
and academia, will become so widespread.
People will become educated.
But knowledge will become what?
Less.
A lot of what you have around is
complex ignorance.
جَهْلٌ مُرَكَّبٌ It's just a bunch of lies
mixed with some truths that are misplaced, and
it keeps you confused.
Keeps you confused.
And that's what we are dealing with.
Okay.
So Allah SWT is saying, whatever is in
the heart is going to get a reflect.
Bring people from different nations, different tribes, different
backgrounds, they're going to do the same thing
based on what's in their heart.
Okay.
قَالَ فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَا لُومٌ وَذَكِّرْ
فَإِنَّ الدِّكْرَةَ تَنْفَعُ الْمُؤْمِنِينَ يَقُولُ تَعَالَى آمِرًا رَسُولَهُ
بِالْإِعْرَاضِ عَنِ الْمُعْرِضِينَ الْمُكَذِّبِينَ فَتَوَلَّ عَنْهُمْ أَيْ لَا
تُبَالِ بِهِمْ وَلَا تُآخِذْهُمْ وَأَقْبِلْ عَلَى شَأْنِكَ فَلَيْسَ
عَلَيْكَ لَوْمٌ فِي ذَنْبِهِمْ وَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَقَدْ
أَدَّيْتَ مَا حَمَلْتَ وَبَلَّغْتَ مَا أُرْسِلْتَ بِهِ Let
me read the longer and then I'll let
you read the English.
وَذَكِّرْ فَإِنَّ الْذِكْرَ تَنْفَعُ الْمُؤْمِنِينَ وَالتَّذْكِيرُ نَوْعًا
تَذْكِيرٌ بِمَا لَمْ يُعْرَفْ تَفْصِيلُهُ مِمَّا عُرِفَ مُجْمَلُهُ
بِالْفِطَرِ وَالْعُقُولِ فَإِنَّ اللَّهَ فَطَرَ الْعُقُولَ عَلَى مَحَبَّةِ
الْخَيْرِ وَإِيثَارِهِ وَكَرَاهَةِ الشَّرِّ وَالزُّهْدِ فِيهِ وَشَرْعُهُ
مُوَافِقٌ لِذَلِكَ فَكُلُّ مَا أَمَرَ بِهِ وَنَهَى عَنْهُ
مِنَ الشَّرْعِ فَإِنَّهُ مِنَ التَّذْكِيرِ وَتَمَامُ التَّذْكِيرِ أَنْ
يُذَكَّرَ مَا فِي الْمَأْمُورِ بِهِ مِنَ الْخَيْرِ وَالْحُسْنِ
وَالْمَصَالِحِ وَمَا فِي الْمَنْهِيِّ عَنْهُ مِنَ الْمَضَارِ وَالنَّمْعُ
الثَّانِ مِنْ التَّذْكِيرِ تَذْكِيرٌ بِمَا هُوَ مَعْلُومٌ لِلْمُؤْمِنِينَ
وَلَكِنْ إِنْ سَحْبَتْ عَلَيْهِ الْغَفْلَةُ وَالذُّهُولَ فَيُذَكَّرُونَ
لِذَلِكَ وَيُكَدَّرُ عَلَيْهِمْ لِيَرْسَخَ فِي أَذْهَانِهِمْ وَيُنَبَّهُ
وَيَعْمَلُوا بِمَا تَذَكَّرُوهُ مِنْ
ذَ
يُجِبُ لَهُمْ أَنْ تَنْفَعَ فِيهِمُ الذِّكْرَ وَتَقَعَ مِنْهُمُ
الْمَوْعِظَةُ مَوْقِعَهَا كَمَا قَالَ تَعَالَى فَذَكِّرْ إِنَّفَعَتِ الذِّكْرَ
سَيَتْذَكَّرُ مَنْ يَخْشَى وَيَتَجَنَّبُهَا الْأَشْقَى وَأَمَّا مَنْ لَيْسَ
مَعَهُ إِيمَانٌ وَلَا اسْتِعْدَادٌ لِقَبُولِ التَّذْكِيرِ فَهَذَا لَا
يَنْفَعُ تَذْكِيرُهُ بِمَنْزِلَةِ الْأَوْضِ السَّبِخَةِ الَّتِي لَا يُفِيدُهَا
الْمَطَرُ شَيْئًا وَهَا أُولَٰئِ الصِّنفُ لَوْ جَاءَتُهُمْ كُلُّ
آيَتٍ لَمْ يُؤْمِنُوا حَتَّى يَرَوُوا الْعَذَابَ الْأَلِيمُ Here
Allah subhanahu wa ta'ala enjoins His Messenger
ﷺ to turn away from those who reject
His message in disbelief.
So turn away from them.
That is, do not pay any attention to
them or do not rebuke them.
Rather, focus on your own affairs, for you
are not to blame for their sin.
All you are required to do is convey
the message, and you have discharged your responsibility
and conveyed the message which you were sent.
But continue to exhort them, for exhortation benefits
the believers.
Exhortation is of two types, the first of
which is telling that of which the details
are not known, although it is known in
the general terms through common sense and reasoning.
Allah has caused everyone, on the basis of
common sense, to love good and give precedence
to it, and to hate evil and keep
away from it.
And His laws are in accordance with that.
Therefore, all that He enjoins or forbids comes
under the heeding of exhortation.
Proper exhortation is to mention the goodness and
benefits in what is enjoined, and the harm
in what is prohibited.
The second type of exhortation is to remind
the believers to do what is known to
them, but they have gone careless and heedless
about it.
For that reason, they should be reminded repeatedly,
so that the exhortation will take root in
their minds and they will begin to pay
attention to what they are reminded of.
Thus, their energy, motivation, and resolve will be
renewed, which will make them try to benefit
from the exhortation and achieve progress.
Allah tells us that exhortation benefits the believers,
because what they have of faith and fear
of Allah, and their constant turning to Him
and seeking His pleasure, allows them to benefit
from the reminder and makes the exhortation more
effective in this case.
This is like the verse in which Allah
says, So remind people, if the reminder will
be of benefit, the one who fears Allah
will pay heed while the wretched one will
avoid it.
As for those who do not have faith
and are not prepared to pay heed to
the exhortation, they will not benefit from it.
This is like the salty ground that does
not benefit at all from the rain.
Even if every sign were to come to
this type of people, they would not believe
until they see the painful punishment with their
own eyes.
So Allah says to Prophet Muhammad, and that
should be the attitude of the believers, فَتَوَلَّ
عَنْهُمْ فَمَا أَنْتَ بِمَنُونَ وَذَكِّرْ فَإِنَّ الذِّكْرَةَ تَنْفَعُ
الْمُؤْمِنِينَ Your job is to remind, and why
did Allah use reminder or exhortation here?
Reminder, why reminder?
And that's a beautiful categorization by Imam Sa'd,
which he is very well known for.
تذكير, he says, why did Allah call the
message or the invitation of the Prophet ﷺ,
the da'wah, what did he call it?
Reminder.
ذَكِّرْ Why didn't Allah call it invitation?
It's a reminder, why?
Because it's native, you have it already in
your fitrah.
Your design and shari'ah are identical.
Your inner design of loving what's good, preferring
what's good, recognizing what's good, being drawn to
what's good, valuing what's good, and being repelled
by what's evil, this is natural to you.
At least in principle, you have that system.
So Islam comes to awaken this nature, which
is your fitrah, it coincides with it.
It's perfectly compatible, it's identical.
And you'll find this meaning in a subtle
way in a verse in Surah Al-A
'raf, أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ To Allah belongs
the creation, that's your fitrah, that's how He
designed you.
وَالْأَمْرُ is what?
The revelation, the command.
So the system that Allah sent you is
identical to the way He created you.
Islam is not foreign, you don't have to
force Islam on yourself.
It is what your nature really asked for.
It is the perfect key for that lock.
That's what it is, there's perfect compatibility.
So Islam is native, it's not foreign to
you.
The teachings of Islam are not foreign to
you.
So that's the meaning of the reminder.
And sometimes, it's called a reminder because it
awakens this in you, but again it's a
reminder because it teaches you details that you
don't have.
Sometimes you know the good in principle, but
you don't know the details in specific situations.
So the sharia came to give you all
the details, to guide you through even the
nitty-gritty details of good and evil.
And then a second reminder, and second meaning
of reminder, is that as a believer who
already committed to the worship of Allah, and
obviously you know the truth, you know the
Qur'an, you know the message of Islam,
you'll forget, it's human nature to forget this
ghafla.
Why?
Because you're drawn into the dunya, you forget
about Allah, you forget about the truth, you
forget about the Qur'an.
Because the dunya distracts you, it keeps you
busy.
So you always need to correct your course,
come back, come back to Allah and awaken.
So that's the second meaning of a reminder.
So that's what Muslims do, we don't convert
people to Islam, we're not supposed to convert
people to Islam.
ما على الرسول إلا البلاغ The only obligation
upon the Prophet ﷺ is to convey, convey
the message, and the message does its work.
As Allah says, سَيَذَّكَّرُ مَنْ يَخْشَى The ones
who are destined to believe, the good ones,
they will respond positively to the message.
The ones who are wretched in their heart,
they're not going to respond to it.
No matter what signs you bring them, what
miracles you bring them, they won't be convinced.
That's it, because they've made their minds up.
Okay.
قال تعالى وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونَ
مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ
يُطْعِمُونَ إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
هذه الغاية التي خلق الله الجن والإنس لها
وبعث جميع الرسل يدعون إليها وهي عبادته المتضمنة
لمعرفته ومحبته وَالْإِنَابَةِ إِلَيْهِ وَالْإِقْبَالِ عَلَيْهِ وَالْإِعْرَاضِ
عَمَّنْ سِوَاهُ وَذَلِكَ يَتَضَمَّنُ مَعْرِفَتَهُ تَعَالَى فَإِنَّ تَمَامَ
الْعِبَادَةِ مُتَوَقِّفٌ عَلَى الْمَعْرِفَةِ بِاللَّهِ بَلْ كُلَّمَا ازْدَادَ
الْعَبْدُ مَعْرِفَةً لِرَبِّهِ كَانَتْ عِبَادَتُهُ أَكْمَلُ فَهَذَا الَّذِي
خَلَقَ اللَّهُ الْمُكَلَّفِينَ لِأَجْلِهِ فَمَا خَلَقَهُمْ لِحَاجَةٍ مِّنْهُ
إِلَيْهِمْ فَمَا يُرِيدُ مِنْهُمْ مِّنْ رِزْقٍ وَمَا يُرِيدُ
أَنْ يُطْعِمُوهُ وَقَالَ تَعَالَى وَمَا يُرِيدُ مِنْهُمْ أَنْ
يُطْعِمُوهُ تَعَالَى اللَّهُ الْغَنِيُّ الْمُغْنِيُّ عَنِ الْحَاجَةِ إِلَى
أَحَدٍ بِوَجْهٍ مِّنَ الْوُجُوهِ وَإِنَّمَا جَمِيعُ الْخَلْقِ فُقَرَاءُ
إِلَيْهِ فِي جَمِيعِ حَوَائِجِهِمْ وَمَطَالِبِهِمْ الضَّرُورِيَّةِ وَغَيْرِهَا
وَلِهَذَا قَالُ إِنَّ اللَّهَ هُوَ الرَّزَّاقِ أَيْ كَثِيرُ
الرِّزْقِ أَلَّذِي مَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا
فِي السَّمَاءِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا
وَمُسْتَوْدَعَهَا ذو القوة المتين أي الذي له القوة
والقدرة كلها الذي أوجد بها الأجرام العظيمة السفلية
والعلوية وبها تصرف في الظواهر والبواطن ونفذت مشيئته
في جميع البريات فما شاء الله كان وما
لم يشاء لم يكن ولا يعجزه هارب ولا
يخرج عن سلطانه أحد ومن قوته أنه وصل
رزقه إلى جميع العالم ومن قدرته وقوته أنه
يبعث الأموات بعدما مزقهم البلا وعصفت بترابهم الرياح
وابتلعتهم الطيور والسراء وتفرقوا وتمزقوا في مهامه القفار
ولجج البحار فلا يفوته منهم أحد ويعلم ما
تنقص الأرض منهم فسبحان القوي المتين قال فإن
للذين ظلموا ذنوبا مثل ذنوب أصحابهم فلا يستعجلون
فويل للذين كفروا من يومهم الذي يوعدون أي
وإن للذين ظلموا وكذبوا محمدا صلى الله عليه
وسلم من العذاب والنكال ذنوبا أي نصيبا وقصطا
مثل ما فعل بأصحابهم من أهل الظلم والتكذيب
فلا يستعجلون بالعذاب فإن سنة الله في الأمم
واحدة فكل مكذب يدوم على تكذيبه من غير
توبة وإنابة فإنه لا بد أن يقع عليه
العذاب ولو تأخر عنه مدة ولهذا توعدهم الله
بيوم القيامة فقال فويل للذين كفروا من يومهم
الذي يوعدون وهو يوم القيامة الذي قد وعدوا
فيه بأنواع العذاب والنكال والسلاسل والأغلال فلا مغيث
لهم ولا منقذ من عذاب الله تعالى نعوذ
بالله منهم هذا
هو الهدف الذي خلقه الله للذين هم المسؤولين
فهو لم يخلقهم بسبب أي ضرر من أهل
الظلم الله لا يرغب بأي ضرر من أهل
الظلم ولا يرغب بأن يطعمهم فقال الله الذي
لا يحتاج لأي شخص بأي طريقة بل كل
المخلوقات تحتاج إليه لأي ضرر من أهل الظلم
لذلك قال
فقال
الله
وهو
يوم القيامة الذي قد وعدوا فيه بأنواع العذاب
والنكال والسلاسل والأغلال الذي لا يحتاج لأي شخص
بأي طريقة هذا هو أولئك الذين يفعلون خطأ
ويرجعون محمد سوف يحصلون على قيامة مثل هذه
التي تم إرسالها من أهل الظلم أولئك الذين
يفعلون خطأ ويرجعون أهل الظلم لذلك دعوهم لا
يطلبوا مني أن أغضب منها بمعنى القيامة لأن
طريقة الله في التعامل مع الأمم هي دائماً
نفسها كل مؤمن يستمر في مؤمنته بدون التوبة
وإعادة الوصول إلى الله سوف يكون مؤمناً مع
القيامة حتى إذا كانت قيامتها تأخذ لوقت طويل
لذلك الله أخبرهم في يوم الرجوع وقال لذلك
أغضبوا من أهل الظلم من يومهم الذي أعدلوه
لأن هذا يوم الرجوع حيث يتم إعادة كل
نوع من المعذرة المعذرة والمساعدة ثم لن يكون
لديهم أي مساعدة ولا أحد لإنقاذهم من المعذرة
من الله سبحانه وتعالى نحن نبحث عن رجوع
مع الله منها هذا هو النهاية من التعليقات
في سورة العريات كل الحمد لله وشكراً لله
والسلام عليكم
ورحمة الله not
to build your financial empire, not to reach
the top of your career, not to build
your personal legacy, right?
You're here for one thing.
You're not here for yourself.
You're here for Allah.
So what about everything else we do in
life?
Living, eating, drinking, mating, reproducing, working, doing business,
traveling?
What is all of this?
This is the small print of life.
These are just necessities.
They are there because of the nature of
this world.
But none of those, none of those is
the point in life.
None.
You are here for one mission.
You were brought on this earth, on this
planet earth.
You're on a journey on this planet earth
for a number of years to fulfill one
thing.
And that's a trust and a mission that
Allah gave you.
And that's to worship Him.
Worship Him alone.
To single Him out with worship.
And whatever is necessary for you to fulfill
this, it becomes part of it.
It becomes a means that feeds into this
purpose.
At any point, another purpose starts to compete,
any of those means that are meant to
help, starts to compete with the main purpose
and becomes a purpose on its own.
That's when you start tripping into the shirk
area.
From minor shirk to major shirk.
Now you are stealing from Allah subhanahu wa
ta'ala.
Now you are setting yourself against Allah subhanahu
wa ta'ala.
You are here, abid, you have no choice.
You are here to fulfill this mission, the
worship of Allah.
And many, subhanAllah, a reflection of the suffering
of the Muslims is not only the physical
suffering, by the way, and the political suffering,
but also the suffering in our understanding.
When you say worship, what our minds go
to first and foremost is not ideal.
It's not ideal.
Automatically when we think of worship, we think
of actions I have to do.
Things I am obligated to do.
That's not how you understand worship.
And Imam Sa'd here does a very good
job.
So he says, he's talking about ibadah, worshiping
Allah alone, which includes knowing Him, loving Him,
always returning to Him, and seeking His face,
that you are attracted and drawn to Him
naturally.
So worship is actually the sweetest thing you
could ever experience.
Sweetness of Iman has to do with what?
With abudiyah, with worship.
And why do you find that sweetness?
Because when your human nature is fulfilled and
satisfied, you experience that sweetness.
And this is the highest sweetness, sweetness of
Iman.
Why?
Because you are literally taking care of your
design, of your structure, and of your needs
in an optimal way.
So the sweetness of Iman is unparalleled by
any other sweetness.
Food, drink, mating, money, wealth, reputation, anything that
people seek, none of that comes even close
to the sweetness of Iman.
Because when you fulfill the need of your
stomach, Ibn Taymiyyah uses this analogy, he says,
your heart craves the love of Allah, and
the knowledge of Allah, and the closeness to
Allah, as much as your hungry stomach craves
food and drink.
And when you give your stomach the food
that it needs, it gives you that sense
of elation and comfort.
And when you give your heart what it
naturally seeks, it gives you the sweetness of
Iman.
You feel that fulfillment, that satisfaction, and that
Qurrat al-'Ayn, the coolness of the eye, and
the peace in your heart.
So that's the worship of Allah.
The worship of Allah, the essence of the
worship of Allah in the heart is love.
Love.
The love of Allah, subhanAllah, that's why your
heart was created first and foremost for love
of Allah.
But love doesn't come alone.
It comes with other actions of the heart.
They'll tell you love is emotion, right?
Right?
They'll tell you love is emotion, is the
prime emotion.
No, love is the action of your heart,
is worship.
So when you are obsessed with this terminology,
you don't think about worship.
You don't think about worship.
Allah says, وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ
اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ آمَنُوا وَشَدُّوا
حُبًّا لِلَّهِ There are those who take partners,
worship them, besides Allah, with Allah, or other
than Allah, without Allah.
They love them as they should love Allah.
Allah is talking about worship.
He says love.
But the believers have more love of Allah.
They love Allah more.
And Allah says to the believers, يَا أَيُّهُا
الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ
يَأْتِ اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَ If you turn
back on your heels, you don't really hold
Islam properly and hold on to it and
fulfill the responsibility, Allah is going to replace
you.
He is going to bring a people, يُحِبُّهُمْ
وَيُحِبُّونَ He loves them, they love him.
Meaning they worship him.
And if you hold on to love, you
are drawn to Allah.
Your heart loves Allah.
Your love has capacity to love Allah more
than it has capacity to love any other
thing.
You know the sweetness that a lover experiences
when they love another human being?
They become obsessed with this person.
They are always in this trance.
You can't even talk to them.
They live in their own world.
They live in their fancy world.
They are always thinking about their love.
Love of Allah is stronger in the heart
than this.
But when you neglect it, it goes dormant.
But the capacity of loving Allah subhanahu wa
ta'ala in the heart is overwhelming.
That's why the believers in the battlefield, they
give their life for Allah.
Why?
Because they love Allah more than they love
life.
And this is something you build with iman.
It's not a switch.
You can't just decide today, oh I'm going
to love Allah more than anything else.
That's the hard work as we mentioned.
The gym, right?
The consistency, the discipline.
The nights that you wake up.
The time, the hours that you spend with
the Qur'an.
Reading it and reflecting on it and trying
to understand it.
The Arabic language that you try to learn
so that you can connect with the Qur
'an.
The istighfar and the dhikr that you do.
And then you push through those inability to
feel.
Sometimes you are unable to feel, especially in
the early stages.
You don't feel anything.
Your ability is to stay with that and
push through it.
Because that's what Allah commanded you to do.
Regardless whether you get a payoff or you
don't.
You don't worship the feeling.
You don't worship the sweetness.
You worship Allah subhanahu wa ta'ala.
You are a abd.
An abd, you do what you are commanded
to do.
You have no choice.
So submit in that way and persist in
that way.
Then Allah is going to open, you know,
horizons for you, you never thought existed.
That's when your heart starts to grow.
That's when love starts to color your life
and infuse.
It permeates everything in your life.
Then again, the desires of this life don't
become so attractive.
Because when your heart is rich with Allah,
that's what the Prophet s.a.w. said,
لَيْسَ الْغِنَىٰ عَن كَثَرَةِ الْعَرَضِ وَلَكِنَّ الْغِنَىٰ غِنَىٰ
النَّفْسِ Richness, sense of wealth, doesn't come from
possessing too many things or so many things.
It comes from what?
Richness of the soul.
Where does the richness of the soul come
from?
The scholar said, غِنَىٰ لِلْقَلْبِ بِاللَّهِ Or غِنَىٰ
النَّفْسِ بِاللَّهِ When your heart feels the richness
because of its love of Allah and connection.
It feels fulfilled with Allah.
The reason people are so attached to the
dunya, how is greed born in the heart?
Because the heart craves worship, it craves Allah.
But you don't give it Allah, so it
craves something else.
So it craves wealth.
So that's why these people worship wealth.
And that's why they destroy the planet, and
they destroy other people, they destroy countries and
economies.
And they don't care.
They don't care.
That's the power of worship abused and misused,
put in the wrong place.
That's human behavior.
So the worship of Allah, in essence, it's
love.
Many Muslim scholars said, مَا هِيَةُ الْعِبَادَ مَحَبَّةُ
اللَّهِ The essence of worship is the love
of Allah.
Imam Sa'di in one of his small books,
beautiful book on the tree of faith, شَجَرَةِ
الْإِيمَانِ He says, وَأَصْلُ الْإِيمَانِ مَحَبَّةُ اللَّهِ The
root of Iman is love of Allah.
And fear of Allah comes from love of
Allah.
Many people say, oh no, it's fear.
No, if you don't have love, you don't
have the healthy type of fear.
You don't have the healthy type of fear.
You have a sick type of fear that
is gonna push you away from Allah.
And remember in this surah, previously Allah, just
last week, we dealt with the verse, فَثِرُّوا
إِلَى اللَّهِ Run away to Allah.
Because you love Him.
You don't only fear Him.
That's the type of healthy fear.
So that's why we are created.
We are created to live a love story.
We are.
As silly as this sounds, we are here,
you are here to live a love story.
An epic love story.
And that's what Allah SWT, we misplace our
love.
We put it with humans.
So if I love Allah, does that mean
I don't love others?
You will be surprised that when you love
Allah, the capacity in your heart will grow.
And you will start to love for Allah.
So the people who have Iman in their
heart, they'll become dear to you naturally.
Without compromising the love of Allah.
That's how it works.
It becomes a hierarchy of love.
Not a competition.
The only time there is competition is when
this love does not serve the love of
Allah, but it takes away from it.
So it takes from your worship of Allah.
It takes from your servitude of Allah.
So you become a slave to something else
or someone else.
So that's why Allah created us.
That's why Allah created us.
And Allah says, I don't want provision for
you.
I get no benefit from you.
I created you, I provide for you, I'll
continue to provide for you.
I don't need you to worship me.
I'm doing that for you.
I'm just honoring you with this, with this
opportunity.
Then Allah SWT says to Prophet Muhammad SAW,
Leave them, those who refuse the message, the
ones who wronged themselves, they're gonna face the
punishment on that day of judgment.
This is the day that they are promised.
They will come to see it.
All you have to do is to convey
the message.
So this is the end of Surat Ad
-Dariyat.
When Imam Saadi was talking here about Allah
being the provider of razzak, and that all
creatures are in need of Allah.
You are in need of Allah all the
time.
But we just forget, we are people who
fall in ghafla.
You need Allah all the time, all the
time.
Just imagine one thing, if Allah withholds from
you a breath, you're gonna die.
Every breath you take, you are dependent on
Allah for it.
So if Allah just denies you one breath,
you're gone.
That's how reliant you are on Allah.
You think you run on your own, you're
autonomous.
You're not autonomous.
All your systems are relying on Allah.
And if Allah does not keep them in
the shape they are actively, you're just gonna
cease to exist.
But again, we're just so arrogant, right?
We're so blind to the level of our
dependence on Allah.
If Allah does not, every heartbeat is given
by Allah.
So if Allah doesn't give you a heartbeat,
you're gone.
And that, by the way, that saying about,
you know, my heart skipped a beat is
incorrect.
It's just a feeling, right?
Because if your heart skips a beat, you're
done.
You are in another world.
So that's how reliant you are on Allah.
Your heart is not beating by itself.
Allah is causing it to beat.
Every heartbeat is a gift from Allah.
So and I think as well when he
was reading that, I remember some beautiful lines
of poetry from Ibn Taymiyyah.
Which he wrote in prison.
And he wrote it on the back of
a paper that he gave to Ibn Al
-Qayyim.
In a text that he wrote to Ibn
Al-Qayyim.
It's really, really beautiful.
And I'd recommend you look it up.
I'm sure it's on YouTube.
And I think with some English translation.
أَنَا الْفَقِيرُ إِلَىٰ رَبِّ الْبَرِيَّاتِ I am the
one who is poor or who is in
need of the Creator.
أَنَا الْفَقِيرُ إِلَىٰ رَبِّ الْبَرِيَّاتِ أَنَا الْمُسَيْكِينُ فِي
مَجْمُوعِ حَالَاتِ أَنَا الظَّلُومُ لِنَفْسِي وَهِيَ ظَالِمَةِ وَالْخَيْرُ
إِيَّاتِ نَا مِنْ عِنْدِهِيَاتِ لَا أَسْتَطِيعُ لِنَفْسِي جَلْبَ
مَنْفَعَةٍ وَلَا عَلِ النَّفْسِ لِي دَفْعُ الْمَضَرَّاتِ Then
eventually what he says, at the end he
says وَالْفَقْرُ لِي وَصْفُ ذَاتٍ لَازِمٌ أَبَدًا كَمَا
الْغِنَى أَبَدًا وَصْفٌ لَهُ ذَاتِ He says in
poorness or need is my main description.
I'm needy in my own existence, in my
own structure, in my own composition.
I'm reliant.
I'm dependent on his help.
I can't function on my own, I can't
run on my own, I can't even live
or exist on my own.
So I'm dependent on him even for running,
just to stay running, to stay alive.
That's my major, that's my prime description, that's
my prime state.
كَمَا الْغِنَى أَبَدًا وَصْفٌ لَهُ ذَاتِ And forever,
independence, self-sufficiency and wealth and richness and
abundance is his description.
So my description is need and reliance.
His description is sufficiency and independence.
So that's the relationship between us and Allah
subhanahu wa ta'ala.
I definitely recommend that you look up these
lines of poetry.
They are on YouTube, someone made them nicely
with some nice melody.
And they are there with English translation.
It's very profound if you reflect on it.
Subhanallah, it is very profound.
And he was explaining the verse, يَا أَيُّهَا
النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ وَالْغَنِيُّ الْحَمِيدُ
O mankind, you are in need of Allah.
You are just poor and dependent.
You need Allah and Allah is the one
who is self-sufficient.
And he is the one who is full
of good and is praiseworthy.
So inshallah, we will meet next Friday, bi
-idhnillahi ta'ala, with surah Qaf, which is
a very interesting surah.
And a reminder, we are holding with Abu
Huraira this course on a poem.
So this is a faqih from Al-Andalus,
Abu Ishaq Al-Albiri.
He is a faqih, a scholar, and a
worshipper, a very devout worshipper, and a poet
at the same time, who lived in the
city of Sanhaja, in Al-Andalus.
And he had a political story, by the
way.
He had a political story against appointing the
prime minister to be a non-Muslim.
So he was active in that sense.
But one of the important people in the
government criticized him.
Or he spoke ill about him in his
absence, behind his back.
This man, being at a high level of
knowledge and tazkiyah, he wrote a poem of
115 lines.
The level of humility, beautiful character, and ability
to accept criticism so gracefully, and then give
advice on the reality of life, and knowledge,
and good manners, and even how to handle
knowledge, and how to benefit from knowledge, and
not go through the wrong path of knowledge,
and all of that stuff.
A lot of wisdom about life.
It's so profound and beautiful.
And scholars, subhanAllah, from his time on, scholars
have been explaining that oftentimes in their lessons.
Why?
Because it's a clear example.
Rather than telling you about tazkiyah and good
character, you see it.
It shines through every line in that poem.
So that's inshaAllah, it's going to be through,
start 5th of January, all the way till
the end of February before Ramadan.
I think it can be a very good
start or preparation for Ramadan.
It's going to be every Sunday, morning, 9am
to 12pm, three hours with a break inshaAllah.
So check it out if it suits you.
I would encourage you inshaAllah to sign up.
Jazakumullahu khair.
Wassalamu ala Nabiyyina Muhammad wa ala alihi wa
sahbihi ajma'in.