Moutasem al-Hameedy – The Monumental Tafsir As Sadi – Surah An Najm – Part 73
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So Alhamdulillah, I mean, Allah facilitated that we
actually
make it this week. The plan was to
take 2,
Fridays off, but Alhamdulillah,
Allah made it easy. So we have this
Friday. We only skipped 1 Friday.
I was actually concerned maybe,
many of you would not get the notice
or the updates, but Alhamdulillah, it seems we
have a good attendance today. Shoaizuka'alamullah
khairam for coming out.
Today, we come to Surat Najm or Himakiyyah.
So it was revealed before Hijal.
And
Surat
Najm, subhanAllah, is one of the
again, this is a controversial term in English,
but in Arabic it's okay.
It's one of the most poetic Suras. This
is one of the most beautiful Suras to
recite.
Those who, like, who have a specific, like,
a favorite reciter.
If you
you would find among the best of his
recitations most likely among them would be Surat
Najim.
It's very poetic
and poetic doesn't mean poetry. It just means
the rhymes
are beautiful. There is a there's a pattern.
There's a balance in the Surah that's very,
very profound and very pleasing, subhanAllah, to the
ears. So let's begin. And we have some
things at the beginning, some linguistic things which
are actually very helpful. So Inshallah, we will
deal with them.
Here Allah Subhanahu Wa Ta'ala swears by the
stars when they set that is when they
disappear below the horizon at the end of
the night when day comes
That is because there are great there are
great signs of Allah in that that make
it appropriate to swear thereby.
The correct view is that the word translated
here as stars includes all heavenly bodies.
Allah swears by the stars to the soundness
of what the messenger Sallallahu Alaihi Wasallam brought
of divine revelation
because there is something amazing in common between
the 2. Allah has made the stars and
adornment for the heaven and in like manner,
he has made the revelation and its effects
on an adornment for the earth.
Were it not for the knowledge inherited from
the prophets, the people would be in darkness
greater than that of the darkest night.
The point made by this oath is to
declare that the
Messenger
is far above being misguided in his in
his knowledge and aims,
which implies that he is guided in his
knowledge and that in guiding others, he has
the best of intentions and is utterly sincere
towards the Ummah.
This is in contrast to the followers of
misguidance whose knowledge is corrupt and whose aims
are corrupt.
Your companion,
he is described as their companion in order
to alert them to what they already know
of his sincerity and guidance,
and the fact that his character is not
hidden from from them,
nor does he speak of his own accord.
That is what he says does not stem
from his own whims and desires.
It is but divine inspiration. That is he
is only following what Allah reveals to him
of guidance and righteousness.
He is guided in himself and is guiding
others.
Okay. So Surat Najm was revealed
before
hijrah, meaning in Mecca,
and this was the time when Quraysh were
challenging the Prophet SAW,
rejecting his message,
accusing him
of or with different
I mean they heaped
different types of accusations against the Prophet Sallallahu
Alaihi Wasallam. Sometimes they said he was insane,
he was mad. Sometimes they said
he was a sorcerer or a magician.
Sometimes
they said, oh, he
learned that from someone else, from the people
of the book.
So they brought different types of or sometimes
they said he was actually touched by magic
or he was possessed by some jinn.
So they came up with all of these
accusations and Allah
deals with them in a very simple straightforward
way. And SubhanAllah, what we find here in
we find at the beginning of Surat Najm
the foundations,
for
human behavior
as Qur'anic classification
of human behavior.
And one of the beautiful things about the
Quran
that if you start to see the underlying
patterns
of the principles that the Quran presents,
Quran becomes easier for you.
Because the Quran has principles
and then it lays them out in their
different
then the Quran lays out the specific principle
in different in its different manifestations.
If you treat them as separate
cases, then that would be so much to
learn. It would be too much.
But if you trace them back to their
principle,
you will realize these are examples
or these are manifestations
of the same principles so they are easier
to learn. This is why principles
are always easier to learn.
So here we have an example and we
will demonstrate
how this occurs in the Quran.
Some of that we actually spoke about before
but
now
it's being mentioned here with a different vocabulary
from a different angle.
And this principle, subhanAllah, is at the heart
of
a lot, a great chunk of what Ibn
Taymiyal hamaha Allah has when it comes to
2 areas Tawhid and
Suluk.
Suluk
meaning the path to Allah
and also means behavior
and it also means the heart.
It refers to the state of the heart,
the traveling of the heart to Allah
So we have actually a very powerful
principle of human behavior and the human condition
today in this surah. Let's start first we
will also accommodate the linguistic
kind of approach because you would see that
this logic is embedded in the Arabic language.
Language, we said, is not just words and
attached meanings.
Languages have their own logic. The Arabic language
is the most systematic language and the most
coherent language in terms of the back end
of it, how things are interconnected
so beautifully. There is logic,
and this logic
is a worldview
that is embedded in the Arabic language. So
we will see one today. So Allah says
first,
which is Allah subhanahu wa ta'ala. It's an
oath or Allah swears by a najm.
An najm. And a najm as Alimam al
Saadi here says, and najm refers to all
celestial bodies, heavenly bodies.
All of them. You can talk about you
can refer
to
the moon as a najm. To the sun,
actually the Arabs referred quite often to the
sun as a najm.
Quite often.
All the stars. Now the Arabs of today,
the way they use a najm is predominantly
for the stars.
Predominantly for the stars. But the Arabs used
it more loosely.
It referred to all heavenly bodies and how
could you tell? The context.
The context.
Okay?
And why was it called a najm?
So those who speak Arabic language or are
familiar with the Arabic language,
if you're listening to the news especially like
local
radio stations, you'll get depressed in 5 minutes.
Because you hear about all the accidents,
the crimes, car crashes, and all the deaths
in 5 minutes.
So you get depressed.
You will find when they talk about for
example accidents they would say
Okay,
so those who speak Arabic would understand what
I'm saying. So a crash happened
on this road and it resulted in or
the outcome was the death of 3 people.
Najama.
Najama is a verb which is Najm, right?
Najm?
Here is a noun. Najama is a verb
form of this. Najama
to result,
to come out of something.
Najama.
Sometimes in negotiations,
discussions, they would say the results of the
discussions.
Right? So the results of them, the outcomes
of them. So this is why the root
in the Arabic language,
it means
for something to pop up,
for something to come into
the field of view.
That's what najama.
For something to come out.
Something is invisible then it becomes visible, you
say najama. Something that wasn't there and now
it's here, you say najama. So why are
our heavenly bodies called najama in the Arabic
language? There is logic behind it. It's not
just an arbitrary name
or word and its meaning. No. There is
actually a logic because
they say 'Talaan Najmu'
right?
The star or let's say the sun
rose this morning, right?
Sunrise.
That actually means 'najam'
Okay?
So
because it pops up, because it appears after
it was invisible,
okay, because it arose, then
this is why it was called Najm. So
it repeatedly
arises
and then it disappears. It arises and disappears.
So it was called Najm because it continuously
appears or pops up
or comes into the
visual field or the
field of what's visible.
So that's why it was called 'Najama'.
This is why
the fortune tellers are called what in the
Arabic language?
Singular, plural
Why
Because they are supposed to
bring the news that was hidden.
Make it appear.
Bring it to you.
Reveal something that is hidden. So this is
why fortune tellers, they tell you about the
future, they tell you about your fortune, they
tell you about whatever.
Right? That's fortune tellers.
So this is why they're called
Okay? Why is the Quran
the scholars say
Right? The Quran was revealed
what?
Munad Jamaa how do we translate it here?
Mufarraqa
1 piece at a time
5 verses here, 2 verses here, 1 verse
here not all at once, right? In chunks.
Why do we say 'munajjaman'?
Because it was revealed.
It was revealed. Bits and pieces were revealed
repeatedly.
So sometimes
again it's to bring something out and also
when there is frequency.
Sometimes that's a secondary meaning. It's not it
doesn't have to be there but quite often
when we use the root 'na JAMA'
many times you will find frequency
appearing there in the background.
Okay so this is 'wan Najmi'
that's a very big word in the Arabic
language.
So what's the meaning here
of what was the translation?
Exactly,
speak the Arabic language those who study the
Arabic language what's Hawa?
Who said? Yes
to fall right?
To fall or to drop.
Okay what else?
Many many meanings. There's many meanings. How a
Desire.
Desire.
Okay. To fall, to drop,
desire what else? One of the sisters said
something?
Okay, what else?
So for something to fall
is
and as a noun also is the desires.
What else?
What
else? But it's connected,
it's connected it comes from the same root.
'Hawa' which is air comes from the same
root as 'Hawa'
and there is a reason there's logic.
So this is why we said this route
this route is actually very
versatile
and heavily present in the Arabic language.
It's heavily present it's like present in many
forms.
Okay, so a challenge to those who speak
the Arabic language. What is the root?
The root letters,
the letters of the root, three letters. What
are they?
And don't shoot answers randomly you have to
put your hand up because we only have
maybe 2 choices or 3. So you have
to take responsibility.
What is the root? If you know it
put your hand up and don't just shoot
answers at me.
Let me see who can who who can
guess
what is exactly the form of the root.
So we say Najm
the root is najamah
nunjeemmeem.
Three letters. What are the three letters
that form the root of Hawa?
Okay, put your hand up. So we have
one of the brothers.
Anyone else?
Sisters?
Anyone can guess?
No one?
Okay. 2, 3
okay. We're just gonna go in chronological
order.
Yes.
'Hassent'
Okay?
That's something interesting in the Arabic language when
you have
the the two letters 'wow' and 'you' by
the way
have a very
weird relationship.
They have a very weird relationship.
You can be dealing with 'Wow' and you
just you turn to the other side then
you look back and it's 'yaa'
So they have this weird relationship,
okay?
So for those who speak the Arabic language
how do you know the roots? If it's
'waaw' or 'yaaw'?
Yeah? Someone said something? 'Does it sound? Yes.
Exactly. Exactly.
If you want to know a verb, if
you want to know and it has 'wa'
or 'ya' like 'hawa' has 'alif'. If it
has any of the haroof 'allah' the
the vowels.
Okay. Alif,
or Yeah.
Okay.
These 3
are quite
what do you call it?
They are
they're not they're not very solid. Okay? They
they are
they keep transforming.
Alright. So
if you want to find out if it's
'waaw' or 'ya',
go to the present tense verb.
What is the present tense? 'We'.
So it's 'Yahwee'.
Okay? So
'Hawa' the root is
Okay?
And it means to drop
which is the meaning here.
And the star or the sun as it
sits
Or as it disappears? Or as it falls?
Or as it drops?
Allah says in the Qur'an,
or the wind blows him into a very
steep valley. Right?
The prophet
said
The present tense.
A person says a word and it incurs
the anger of Allah.
He's
indifferent about it. He's not even paying so
much attention about it, about how evil it
is. And it throws him, it drops him.
It drops him into the hellfire the distance
of 70 years.
Okay? So that's the first meaning. The second
meaning
where you will find this root has this
main main the main two meanings.
To drop,
to throw something, to let go of something.
Okay? So it falls.
The second meaning is what? Vacuum
and emptiness.
Vacuum
and emptiness.
This is where Hawa comes from.
Why was air called Hawa? Because it's not
solid. It's more like vacuum.
It's more like vacuum. It's more like emptiness
compared to solid
materials.
So this is why it was called This
is why it was called
Now the question is why was desire called
Allah says
Right? We translate it as desire.
So it's this like
single word in English desire. But in the
Arabic language,
the word belongs to a family.
It has ancestry.
We we brought it from that ancestry. So
we can trace back
the lineage of the word and we can
find out what it actually means.
So this is why you see these words
have actually
they have moral value, moral weight in Islam,
in the Arabic language.
So where did the word which
is
because Allah is gonna bring it here.
About the Prophet sallallahu alaihi wa sallam. Verse
number 3. Is it verse number 3?
Yes.
Yeah. Verse number 3.
Al Hawa. What is Al Hawa? Why
we say we say desires
but
why was why was it named
in the Arabic language as Al Hawa?
Because desires come and go.
But that's.
Come and go has to do with. Okay?
Yeah. Because desires
kind of give
you prompts of something that does not exist
or is not true or is not a
good end or
something that is not You're getting close, but
It's not a true enjoyment,
but it gives you the mirage of enjoyment
or something like that.
Okay. Okay. Yeah. Yeah. I mean, you're close,
but not
you haven't you haven't sort of got the
the right words to to put on it.
Hawa. The two meanings are there.
1st, to drop.
For something to drop, to sink, to bring
down, to let it fall,
free fall.
So what is howa is always lowly thing?
It's a
it's a lowly thing. It it brings you
down.
It brings you down, and it itself is
a low thing. It's always in the lower
levels.
It's not a high thing. It's not a
respectable thing.
So how by its own nature, it is
a lowly thing and it it it gives
you a free fall morally.
It it it lets you sink
morally.
That's number 1. The second meaning of the
root we said is what? Passion
and desire.
No. We said the root
has the meaning of free fall or dropping.
And the second meaning is what? Desire.
Vacuum.
Yes. Vacuum.
What is the connection between which is the
desire and vacuum?
Which you were just beating around.
I was taking nothing in the car.
Not exactly, but I mean that could be
a reflection. Absence of Allah, but it's what?
Absence.
It's a delusion. Yeah.
It's a delusion. It doesn't it it it's
it's a false promise.
Hawa is a false promise.
Hawa is
a false promise.
It it deceives you.
There's no real substance to it.
There's no real substance to it. So you
see in the Arabic language, the word Hawa
has a moral charge to it. Right? 1st,
it's empty. It doesn't have a true reality.
It's a false promise. Number 2, it brings
you down.
It's in itself, it is lowly.
And and in terms of its impact,
it gives you a free fall morally.
It sends you to the bottom morally.
So that's a very powerful message in the
word itself
in the word of in the word itself.
So you would never find a proper like
a native Arab of that time who would
say I follow the Hawa because it would
be an insult to himself.
But today you could say, oh, I'm just,
you know, doing what I desire.
You can say that today not a big
deal.
I do what I desire but you can't
say it's
it's morally like you're insulting yourself.
SubhanAllah. So that shows you how the language
itself cultivates its people
when it's understood.
When it's understood. Today the problem is how
do we deal with these things?
We're just sort of,
you know,
we we hover over the surface meaning of
the language
and we are using
the language.
We started the Arabs started to use the
language as Europeans
use their language.
Europeans use their language for the most part,
I mean, of the general public. They use
it as a word and its attached meaning
and that's it. There's not so much derivation.
Some specialists derive words from Latin and Greek,
especially when it comes to science and things
like that. You will find there's a lot
of derivation,
but the the masses, they don't get into
that.
They don't get into the derivation process.
They just receive
coined words that are already coined and packaged.
They just use them. Whereas the language has
its roots.
The words belong to families, and these families
have some, again, meaning. They have intent behind
them. So when you trace the word back
to its origin,
it gives you so much meaning in the
background. There's so much richness
and that richness impacts you morally, socially,
psychologically,
religiously and in many ways.
Okay. So
when
he
swears by any of his creation, that means
this is something, this is a great sign
from Allah and Allah only swears about something
when there is a great affair.
When there's a great affair.
So what is the affair here? Allah says
your companion
here, Muhammad. Why? Because he's one of you.
He's one of you.
And that's subhanAllah, that's the beauty of the
Qur'anic language.
Allah is saying to them, your friend, your
companion, he's one of you. He's one of
you. So that's something that draws them near.
It draws them near. It reminds them of
the connection. It reminds them that he belongs
to you. He's one of you. You know
him. Right?
Allah
negates 2 things
about the prophet sallallahu alaihi wa sallam.
1st,
second one,
So we have two things that Allah subhanahu
wa ta'ala is saying
they don't apply
to your companion, to Muhammad sallallahu alaihi wasallam
because everything you accused him of
boils down to one of these two things.
And this is here we come to the
foundation of human behavior.
We come to the because we have 2
things. We have
We have gwa.
We have dalaal.
And we have riwaya
or rhiya.
Both correct in the Arabic language. The 'master',
the original word form.
Riwaya
or rhiyaa
from
So we have 2 things,
and
Okay?
Human behavior is either
deliberate.
Deliberate
human behavior,
conscious human behavior
is either
guidance
or
or
Any human behavior, any conscious human behavior has
to fall into one of these.
Has to.
Has to.
And the states of the heart, the foundational
states of the heart is one of these
3.
The heart is either in or
in
or in
And sometimes it's a mix.
Most of the time it's a mix.
But there is nothing other at this level
of conception conceptualization,
there is no other than these 3.
So the ailments of the heart, you will
find Ibn Al Qayim
when he talks about the heart in his
book, the
disease and
the cure. Or in his book,
urgent support for the one who's in desperate
need of help.
In Madaraj Salikin, in Mishtahdara Sa'adah, most of
his books, he talks about the diseases of
the heart. The diseases of the heart are
2,
or
or
Either
or These are the two evils.
The health of the heart is
So the heart is either sound or diseased
and dead.
The heart can only be healthy with what?
With
and we can break it down into 2
things, but that's it for now.
And it's diseased and dead
because of 2 things.
And And all of them are mentioned in
Surat Al Baqarah.
Guide us the straight path.
The path guide us
to the path that you have favored and
blessed.
That's the Hidayah.
Right? This
is 'riwaya'
That's it. It. These are 3 paths in
life. Either
or
There's no other way.
Any human behavior can be classified according to
these 3. Any state of the heart has
to fall into one of these 3.
That's classification of human behavior.
That's the classification of human behavior in the
Qur'an.
This appears in the Quran in many ways
and in the hadith of the Prophet sallallahu
alaihi wa sallam.
So let's bring it. 1st in Surat Al
Fatiha. Right?
And
Right?
We have and we have
We have the same thing appearing
in the dua of Prophet Ibrahim
because he asked Allah
for two things to be achieved.
He said Allah sent from among them a
messenger to them a messenger from amongst themselves
to convey to them or recite to them
your verses, your words.
Achieves what?
Right?
Teaches them the book and wisdom
and gives them
or helps them achieve.
2 things
educate them,
enlighten them
and
cultivate them, condition them properly in
says
knowledge, teaching, education
is the cure for what?
Misguidance.
And
is the cure for
is the cure for
So this appears in the Quran in what?
In the form of
and
The same thing same two things. But the
positive side, the cure of them.
We have and
We have opposite of them which is the
cure or the antidote
is what?
What treats it is
and
what treats it is
That's how you treat them. When you treat
them, when you treat
and
with
and you get
Is it clear or are you lost?
So it appears in the Quran. It appears
in the Quran as and the opposite.
You will also see it at the end
of Surat
when Allah says
Famous verse, we have offered the 'Amana, the
trust, the responsibility
to the
to the heavens, to the earth, to the
mountains, this great creation.
And it abstained. Right?
It abstained.
And they felt felt so scared should they
shoulder this
But man,
humans
took it on.
Then Allah describes humans as what?
Is unjust
injustice oppression which is called in which is
identical, synonymous in the Arabic language to what?
'Rai'
or
'Rai'
So 'Rai'
is what? Transgression.'
and he was ignorant, lacking in knowledge. This
is what?
This is misguidance.
So humans go wrong for
at least one of these two reasons if
not together.
Either
or
And they go right only due to one
thing.
That's how it is. And if you actually
read the Quran very carefully, you will find
that Allah subhanahu wa ta'ala refers to the
Quran
many times as what?
As rain.
So here bring Ibn Taymiyyah. This is why
I said actually, Ibn Taymiyyah, this is like
this is, how can I say, a very
central point in the thoughts of Ibn Taymiyyah?
Very central and it's a it's a very
powerful concept.
You will find it across the Quran. He
actually maps it out on the Quran in
many places.
In many places.
You will find Allah referring to the Quran
as
in many analogies. Okay?
Similitudes that Allah mentions in the Quran. Allah
compares the Quran to what? To rain.
Why? Because there is life in it.
There's life for the heart and this life
of the heart
what
does it offer the Quran? Taskiya.
And Allah refers to it as light or
fire,
which is the light here, the illumination, which
is 'ilm,
which removes the misguidance of the Dalalah.
This is how it works. Is it time?
Someone is signing.
Okay. So you will find this across the
Quran even in the hadith of the Prophet
sallallahu alaihi wa sallam.
The Prophet sallallahu alaihi wa sallam who are
the worst of people
in Islam,
like in the in the terminology of the
Quran.
Right? The hypocrites.
They are the worst of people.
If they are the worst of people that
means they are the worst
at all levels.
So they are the lacking in Hidayah,
and they score high
in
The kuffar
the kuffar, you might find in them
some
knowledge and light,
and you might find in some of them
some goodness, which is tazkiyah.
The prophet what does he say about the
hypocrites?
A sign about them. He says,
2 traits.
You can never find them together in a
hypocrite.
Two traits that cannot be found in a
hypocrite because if he has any of them,
he won't be a hypocrite.
That means that's the worst of people. What
are they?
These two traits, they are lacking. If they
are lacking, then their opposite is the worst.
What are these traits?
Good demeanor,
which is a sign of
knowledge
of the truth of the Islam,
which is the light, which is the knowledge.
So there's no Dalala.
So when there is no good character, there's
no good proper
and cultivation,
The person is corrupt inside.
They don't have tesky. They're not a good
person. They're an evil person. We call them
today what? We have different manifestations of that.
Psychopath,
sociopath,
narcissist.
Yeah. These people are like, the people who
have displayed these traits,
pretty much you're talking about a hypocrite.
Yeah.
Pretty much you're talking about a hypocrite. Okay?
So that's what lack of test here. The
person is evil.
They can commit any type of evil, and
they don't have any what? Sense of decency.
They don't have mercy in their heart.
They don't have pity. They don't have any
empathy for anyone or anything.
They have no boundaries, moral boundaries.
So that's what
that
is the opposite of a husnu sanit which
is this here.
They don't have knowledge so they are misguided.
They are misguided. They have dulalah. They have
dulalah.
Ibn Taymiyyah, subhanAllah, when he talks about when
he talks about tawhid,
Ibn Taymiyyah connects this to the core of
Islam, tawhid.
Tawhid,
you know, the scholars when they studied it,
they found components in it, right?
They divided it into 2,
2 aspects,
and one of the aspects was divided into
2 aspects
at a lower level.
So they said, Tawhid,
Tawhid al Ilmi
Tawhid al Ilmi Tawhid al Il'amali Tawhid al
Il'amali.
Tawhid of Knowledge,
you recognize Allah as the Lord,
the creator of Rab. He has the beautiful
names and attributes. This is something you know
about Allah, the uniqueness of Allah. This is
an aqidah you embrace.
Then there is the tawhid of what? Of
your intention and your actions. You seek Allah
with your actions,
right?
So they call this,
Tuhid
al Alm wal Nawar
which they divide eventually into what?
Will or intention and action.
So that's where the 3 categories of come
from. They're not an invention.
They are just a proper study of
And then you have
is
the
which is you seek Allah with your intentions
and your actions.
And then a
is Okay? The knowledge of the names and
attributes of Allah Subhanahu wa ta'ala.
So that's the knowledge, and this is what
the intention and the action is the tazkiyah.
So we're talking about the same principle, but
it just appears
in different areas according to the terminology of
that area. But we are talking about the
same principle.
So if this helps you, by the way,
understand people around,
helps you understand your behavior,
helps you understand where, you know, where shaitan
is getting to you. Is it from lack
of knowledge?
Where it leads to misguidance,
confusion?
Or is it lack of what? Lack of
which is which is transgression,
which is your untamed self.
The self that you cannot control.
The self that knows what is wrong and
still goes
and falls into it.
That's
that's lack of tazkiyah,
which is you cannot
get yourself to do the right thing.
That's the tazkiyah or that's the fruit of
tazkiyah. So that's 'Al Ghaai'. InshaAllah, we'll come
linguistically we don't have time but we'll come
linguistically to 'Al Ghaai'
and what's the linguistic
meaning of it and how it helps us
understand that it is about yourself taking the
better of you and leading you to what
is wrong and what is evil and
why this is called Magdubbi Alayhim
In Surat Al Fatiha.
So the Prophet has no
and he has no He has the opposite.
He's at the top of the opposite, which
is the top of all good.
Right?
And
again, is either lack of knowledge or confusion
about the truth.
Okay? So that's it. I think it's time
for adhan. Right?
Who alright.
What time is the adhan? 9:15.
9:15,
right? Who's giving the adhan?
So can you hold off?
Yes, sir. Can you control? No one is
gonna call the adhan? We can we need
5 minutes.
Okay.
So
we
have and
is the opposite of
which is like a by the way. Another
name for
another
name for
Allah says,
is for yourself,
right? To go for what's wrong and you
are unable to tame it and control it.
That's what is. And this leads to 'alhaddab'
you know the truth
but you go against it.
You know what's wrong, you go commit it.
You know what you should be doing, but
you don't do it.
That's
al
Ghayin.
It has to do with this is the
lack of tazkiyah.
It leads to transgression.
It leads to all of evil in the
world,
right?
But then and that's one of the main
that this is
one of the two reasons for evil. The
second one is 'Abbalal.' 'Abbalal' is either the
absence of knowledge
or it's the confusion confusing
the truth with falsehood
and that's the original meaning of 'Abbalal'
you know when you mix 2 things and
you can't tell which is which
that's 'Dalal'
that's
Allah says for example,
If our bodies are disintegrated
into the
the soil, the dirt of the land, You
can't tell where our bodies are. Right?
They
just become part
they mixed into they were lost into the
dirt.
Right?
That's it. We can't be seen anymore. We
can't we are indistinguishable
from anything else.
That's our dalaal. So dalaal, when you can't
distinguish the truth from falsehood, it's mixed. When
you pour water in the in milk,
you can't tell. Can you separate water from
milk when it's mixed?
That's
that's
When something goes lost in a crowd, a
person goes lost in a crowd, or something
goes lost in a crowd, they say
Someone lost their camel, they say
They call
it right? It was lost in the crowd,
I can't tell where it is.
That's what is.
So it was used for what?
It was used in Islam for inability to
distinguish the truth from falsehood.
So the person is confused,
but not innocent.
And by the way,
the Prophet sallallahu alaihi wa sallam classified the
People of the Book as insulat al baqarah
makhdubun alayhi mawdaloon.
They both have both traits but
Al Hadab
has more
is more prominent
in that group. I don't want to name
them because I don't want this video to
be taken down.
They are
the people of the earned the anger of
Allah Subhanahu Wa Ta'ala. It doesn't mean they
have no balal.
They have balal but ghabab is their main
feature, is the most prominent feature.
And the other ones are a balaloon,
right? They are a balaloon
because they are
It doesn't mean they have no ghabab. It
doesn't mean they don't have
that they don't go for what is evil.
They do go, but the most prominent feature
about them
is the confusion and the loss of knowledge
and the lack of knowledge. So dulal is
the is a dominant feature, but it's not
the only feature.
Okay?
So thus the Prophet
being the opposite,
means the Prophet. So look at the humans
in terms of their excellence in the sight
of Allah. From the highest as a spectrum,
from the highest to the lowest,
these are the 2 traits.
2 traits.
And The higher you go there, the better
you become.
The lower, the more evil you are.
Period.
So you tell me someone is good, I
have
a good
colleague.
Okay. Where do they score in terms of
knowledge in tazkiyah?
Most likely they have some score in tazkiyah.
Right? Because that's why you say they're good.
But you're missing the big picture.
And by the way, the leaders' leadership in
Islam is defined by these two traits.
Ibn Taymiyyah says,
In Surat al Sajdah towards the end Allah
says,
We made them guides, leaders,
who
guide to us by Our command, guide always
by Our command, when they had 2 things,
the scholars say
patience, which is more than patience, is the
highest level of tazkiyah when you achieve it
properly because it's part of every virtue.
Ibn Al Qayyim says a sabr
is the heart of tazkiyah.
And when they had what?
Yateen. Yateen is the highest level of knowledge.
You see, the same two
aspects
of our being are popping up in the
Quran, here and there, in the hadith of
the Prophet
So that shows you this is a central
thing.
So the Prophet
is the best of humans. Why? Because he's
at the highest level of
and knowledge.
So
if someone
scores good at the level of at the
level of there is nothing that you can
shame them about.
We