11 Tafsir Juz E Amma Surah Al Qariah

Navaid Aziz

Channel: Navaid Aziz

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Topics: Tafsir

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Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Bismillah R Rahman r Rahim al hamdu lillahi

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WA, ala Himanshu Rai and fusina woman sejati Amina Maria de la palma de la la, la la, la la la la la la la la sharika was shadow Anna Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Ahmedabad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

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So we continue with our class in Tafseer. With Soto Claudia circle, Claudia is a makansutra, as well. And you're going to notice something very, very interesting over here within a Tyler, is that when a lot of times when people think about sort of cardiac, they often presume it as a surah, that is meant to be very, very fearful and awe inspiring, and almost scary to a certain degree, but at the end of the solar light, and we're gonna look at another perspective, that maybe this is not how Allah subhanho wa Taala intended the surah. And this is going to be one of the perspectives that we'll be looking at. So let us begin with the very first verse within the heater Allah, Allah

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subhanho wa Taala starts off with Allah Korea, and Korea is actually repeated three times in the solar. Why Korea? And what does it mean? So let's start off linguistically. What does it mean? Well, Korea comes from Cora and Cora in the Arabic language, it means something that shakes your heart. So I want you to imagine a time that perhaps you're a young child, and then you're walking in your house, perhaps it's quite dark, and in one of your siblings jumps out of the corner, they go boo, and they scare you. And then you panic, you shake you shiver. This is what caught our eyes, that it shakes you from your very core. And then Allah subhanho wa Taala, he uses this term, I'll call ya,

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because it is one of the names of the Day of Judgment, it is one of the names of the Day of Judgment. Now an important thing to understand in the Arabic language is that when something is extremely important in the Arabic language, it will be given a plethora of names, meaning that it will be given a large amount of names. So things like lion you'll notice that lion in the Arabic language has a lot of names. It's called acid. It's called leaf. It's called Osama things like sword, have a lot of names, Mohanad and safe. These are all types of sorts. Likewise, the day of judgment, Allah subhanho wa Taala gave it a lot of names. So it has yarmulke, Yama, Yama, Donna,

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Yeoman, Hashem. All of these are names of Yeoman qiyamah likewise, Allah Claudia is the name of Yeoman kiama because it is the day where people's hearts will be shaken, they'll be so scared that it will shake them to their core. Now, Allah subhanaw taala he starts off by Allah Korea. It is just a definitive word over here. And then Allah subhanho wa Taala poses a question right after he says mine Korea and the man over here, it is used to bring attention to something to show the greatness of something. So Allah subhanho wa Taala, he'll use math sometimes to bring attention to it. So this is a form of emphasis to show you the greatness of this event. And then Allah subhanho wa Taala he

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does this a third time, right in the following third verse, where Allah subhanaw taala says, Mama Dada common Korea, and what will make you understand the greatness of an Korea? So here listen, I know the other uses emphasis three times unless I know it's under uses emphasis three times. Now here's a question. I keep repeating this principle. And I want to make sure you guys understand it. Last week, we were discussing a cyst Oh laminator kid, that when Allah subhanaw taala uses the same structure several times. It's not just for the sake of repetition. But it's Sorry, it's not just for the sake of repetition and emphasis, but it is to derive a new meaning. Now, I want to ask you

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something. Can we apply this principle over here? That here on this panel data he repeats on Korea three times? So can we say that Allah subhanaw taala is trying to bring about a new meaning every single time? Or do we say that Allah subhanaw taala is actually just using repetition over here, for the sake of emphasis? You guys understand my question? Everyone understands the question. I'll repeat it again. Allah subhana wa Tada. He repeats Claudia three times. The general principle that we've been going with so far in our Tafseer class, is that anytime there's repetition, it's for the sake of establishing a new meaning and not just for the sake of emphasis. So my question over here

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is in this surah, Allah Claudia, is Allah subhana wa Taala using it to establish a new meaning or

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is Allah subhanho wa Taala using it for the sake of emphasis? Go ahead.

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Additional words establish a new meaning by itself. Okay.

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So both are happening. Okay, excellent. So what are the new meanings that are being derived?

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And what made you understand?

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Okay, so what are the new meanings that are being established besides bringing attention to Korea? That's my question. You want to pass it on? Go ahead.

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Okay, so my question again, is it is emphasis taking place here are our new meanings being established. That's what we want to try to look at.

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a much bigger understanding.

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So you're seeing it's beyond human comprehension. Okay, excellent. Go ahead.

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Okay, interesting way to look at it. But unfortunately, that's not valid over here. Because the Arabic language it defines what kata means it's one the insights from internally. Anyone want to give it one last shot? The question again, is our new meanings being established? Or is it purely just emphasis over here?

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Why do you think that?

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Okay, the opening of the majority is that it is for the sake of emphasis. And the reason that is, is that when they use this principle at CES, oh laminata kid, that new meanings are derived. When there is repetition, they say that it has to be the same sentence structure. So here Allah subhana wa tada even though he's using the same word, it's different sentence structures each time is different sentence structures each time. Now an interesting point, though, is that even though this is the opinion of the majority, and minority of scholars said, you know, what, it is still possible to derive a new meaning. And he said the way it is possible to derive a new meaning each time is there

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when Allah subhanaw taala said Allah Claudia, the first time, this is what you will see. Then the second time, this is what you will hear and what you will feel. And the third time is, is what you will see the state of the people in this is what you will see the state of the people in and this is supported by going on to the fourth verse, where Allah subhanho wa Taala says, yo Miko national consortium of faith, that it is the day that mankind will be like scattered insects, and we'll explain this by the night Allah. So this is how the minority opinion was that you can actually derive a new meaning that people will understand what I'll call the R is through the modalities of

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understanding. So generally, when you speak about modalities, you think about touching you think about smell, hearing sight. This is what some of the scholars mentioned, that through the various modalities, people will understand the greatness of the Day of Judgment, people understand the greatness of the Day of Judgment. So now moving on to the fourth verse, it is the day where mankind will be like scattered insects. So now Allah subhanho wa Taala he uses the term for rush over here. Now the word for us over here, it comes when something is relaxed upon or relied upon and a person becomes stagnant in that location. So generally, in the Arabic language, if you have some sort of

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furniture, it will be reserved will be referred to as some sort of rush or if your mattress it is a type of fetish a carpet is a type of fetish, because this is where people will sit down and lay down and they'll become stagnant over here. Now I want you to think about what insects would this be referring to what insects Do you know? That could just comes to a place and settles? Can anyone think of an insect they'll just come to a place instead of a butterfly? Good example. But what makes a butterfly settling in a certain place is like seeking food or something like that. Right?

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Hmm Okay, good, but I'm looking for something else. The be maybe go ahead. A spider. Okay, it's not the spider definitely because Allah subhanaw taala uses an uncle booth for spider in the Koran. So we're looking for a specific type of insect that will just come and settle

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and and no Mashallah, you guys are too intelligent for me, man. I thought it'd be very simple. It's an insect. Go ahead less to a worm no

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more wildlife.

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Okay, the actual answer is that the way it is translated is as a moth, and they say that the moth when there is light, it will come and settle around the light will just come in relax and come in a stagnant state. Now another reason why the translators prefer to use moth over here is because of how

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unreceptive it is lack of it, the lack of intellect that it has. And this is what is going to happen on the Day of Judgment, then when people you know are brought out of their graves, this suddenly will expand upon that they're brought out of their graves, they'll start flying and not flying but walking around and running around everywhere, as if they are senseless. Similar to the moth, the moth, it doesn't have any direction in its life. It just runs around wherever the light is. And that is what is going to happen on the day of judgment that when they're resurrected from wherever they're being resurrected from, then they'll just start running around. And this is kind of a points

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to ponder, that when Allah subhanho wa Taala talks about resurrection, a lot of the times we will think that people will just be resurrected from their graves. But in reality, that's not the case. Because how about those individuals that weren't buried, so someone died in the ocean, someone was eaten by the fish, someone was eaten by the animals, what's going to happen in those situations, and those situations, even those people, even though they will not buried those individuals who will be resurrected in the place that they died in. So the place that they died, even though an animal eating them a fish may have eaten them from those very areas, they will resurrect, and it's going to

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be absolute chaos, it's going to be absolute chaos. So Allah subhanho wa Taala, he tells us now what I'll call the eyes, that Korea is that feeling that an individual will get when he is resurrected, and mankind will be like scattered moths, that everywhere you will look you will see chaos, you will see panic, you will see people running around, and that is what all Korea is that is what Korea is. And then Allah subhanho wa Taala he goes on to explain. And on that day, mountains will be like scattered wool, or carded wool or wool that has been like shredded apart. Now Allah subhanaw taala brings this to our attention. Because from our perspective, a mountain is like one of the strongest

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things that Allah created. So with mountains are the things that keep the earth in place, it is what keeps the earth from trembling and shaking all the time. It brings it that balance to this world. Now, when Allah subhanho wa Taala says that even on the Day of Judgment, that the mountains will become scattered out of this fear of the Day of Judgment, out of this Panic of the Day of Judgment, it shows you what the internal state will be, it shows you what the internal state will be. And now you start to make sense of how it will be possible. yo maya federal moromi A he will only he will be there it will be the day that mankind will flee from their siblings, they will free from their

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mothers and fathers. Why? Because everyone will be in such a state of panic. They'll be in such a state of worry that on that day, they'll only be concerned from themselves. And this is why I showed her the law on her. She was shocked by the statement of the Messenger of Allah. So I sent him when she was told that on the Day of Judgment, people will be resurrected in the state of full nudity, and they will be uncircumcised on that day. So I showed her the Allahu Allah and her modesty in her bashfulness she asked the other Allah aren't the men and the women going to be looking at each other. And the Messenger of Allah sallallahu alayhi wa sallam says that on that day, the affair will

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be so great that they won't have time to look at this, there will be too much of a greater concern for yourself. Now this point with no itself Subhanallah from a man's perspective is very interesting. Because men are very visual, you know, men, their gazes, they get fixed on things that they're attracted to, and things that they want. So it even shows you that on that time, this concept of desire, no matter how strong it may be, meaning that a naked woman is in front of you, as beautiful as she may be, it's going to be of absolutely no concern, because that is the day of judgment. And on that day, each and every individual will be purely concerned about themselves. And

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so much so that even the mountains will surrender and shake and crumble out of the fear of Allah subhanaw taala out of the fear of reckoning on the Day of Judgment. Now, Allah subhanho wa Taala he then goes on to say, for a moment sakoda tomasino, for who of Asia to do, that, as for the one who's balanced, will be heavy, he will have a pleasant life. So now Allah subhanaw taala, he gives us an introduction to one of the stages of the Day of Judgment. So when you study the Day of Judgment, you'll notice that the day of judgment will have various stages. And the scholars differ in terms of what will be the various stages starting off from as little as four stages to as many as nine or 10

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different stages that individuals will go through. And one of those stages is the means on the scale. Now, there's several points that need to be noted over here. Number one, is that the design is something that is real. So you'll notice that when you study either different sects in Islam, they took the means and it means something very metaphorical, that the museum is a representation of the deeds rather than it being something physical. But the stance of the Sunnah is that the music is something actually real, that the music is something that you will see and you will

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will testify to the fact of its truthfulness. Point number two is that what is the meezan actually going to weigh? Who can tell me what is the scale actually going to be weighed? There's two opinions amongst the scholars on this. Go ahead

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the deeds of the person that person himself interesting Why do you say the person himself?

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Perhaps?

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Well, not

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interesting. But does that have anything to do with the mishandle This is a metal be weighed on the Muslim

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world Ah, whoa, Tada. Go ahead.

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Yeah.

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So it's a good deeds and bad deeds are going to be with okay, but what would be the second opinion? So what is your deeds and what would be a second opinion?

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So now I'll give you a hint, think about There's a famous Hadith, the hadith of Taka the Hadith of the card. This is a clue in terms of what will be wait,

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go ahead. So

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this

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accent so you know that that is very good. Now, I want you to think about the wording of the Hadith, the Messenger of Allah sallallahu alayhi wa sallam actually say that his deeds will be weighed. In other words in that Hadith,

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absent the scrolls, so now the scholars have understood that the difference? What is it that will actually be weighed? Is it the actual deeds themselves that will be weighed? Or is it scrolls that will have the deeds written down? That will be Wait, or is it deeds that will be written down on scrolls? That will be Wait, and in this the scholars differ greatly, because there seems to be no concrete conclusion, because one Hadith mentions that the deeds will be weighed. And other Hadith mentions that the scrolls of bad deeds will be Wait, and these scrolls will be so long, there will be as far as the eye can see it will be as far as the eye can see. So the scholars default on these

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two opinions and Allah subhanaw taala knows best what the reality is, we'll find out on that day. Another thing to understand over here is that Allah subhanaw taala he says,

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As for he who's Misa and whose weight or his balance is heavy. So now Allah subhanaw taala over here, he brings possession to the individual and not to Allah subhanaw taala. So this means then is going to present this balance that is going to be present, Allah subhanaw taala says, For a moment soco, let mozzie know that as with the individual whose skill becomes heavy, then he will have a good life. Why does Allah subhanho wa Taala tribute to the scale to the individual, even though the scale belongs to Allah subhanaw taala?

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Why is that the case? What would be the possible wisdom behind this? attributing the scale to the human being rather than to Allah subhanho wa Taala.

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And think about bad deeds and good deeds over here. That's where the answer lies. Go ahead.

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Interesting, very good way of looking at it. I didn't think of that, but that's not what I'm looking for.

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Excellent, explain. Explain.

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Yeah. So

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whenever he does any good deeds, he's gonna want to keep them.

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No worries, inshallah. Now, here's the point I gave you the clue that I said think about good deeds and bad deeds. Now unless I know what the other. He looked at the wording that Allah subhanaw taala uses. He says four amendments stuck with MOA xeno, for whom he arogya one amendment Hufford, my was enough for Omaha, we're. So what is this? These two verses show us over here. These two verses show us that is not the good deeds and bad deeds that will be weighed. But in reality, it is the good deeds that will be weight, because if the scale becomes heavy, then he's going to have a good life. But if the scales become light, meaning that they are raised, then this person will have a very

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difficult life. So this is one of the indications that it is the good deeds that will be measured. Now, the interesting thing about the good deeds is that when an individual does good deeds, is it for himself or is it for someone else, and the reality is that when he does a good deed, the person that truly benefits from it is the individual themselves, because someone else may benefit in this dunya from a good deed that you're doing, but compared to the benefit that you will receive it

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Here after, it is nothing at all. And that is why Allah subhanho wa Taala, he weighs the good deeds over here. And this is what it is referring to that who's ever his good deeds become heavy, then that is what is going to be Wait, and then he will have a good life. But whoever is good deeds are not present, then for that individual, he will have a life of difficulty. Now, again, we raised a problem over here, and that is in the Hadith of the pataka. It mentioned that it is the bad deeds that are being weighed. So what is going on over here and when the lights on when you discuss the nakida class, about the devil judgment, that's when you find out what's happening with the lights

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on. So now this section, it shows two comes to show that it is only the good deeds that are going to be weighed and the good deeds that are going to count and unless panels Allah knows best, which will study this in detail further on, then the hits on a last point to discuss over here. What is the benefit of the good deeds? Who can tell me what is the benefit of the good deeds in the hereafter? Like what will be the fruit of good deeds in hereafter? Explain?

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Okay.

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Now we're thinking just about on the Day of Judgment, and you pass the grief now inshallah you're at the do judgment

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is higher.

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Okay, excellent. That's what the brother was saying. And important thing to understand over here is that in terms of your deeds, the good deeds that individual has, what we'll call them is foundational, good deeds, and then we'll call them secondary good deeds. Now, in terms of foundational good deeds, there is one foundational good deed that will be a sense of entering gender, it will be the condition for entering gender, and that is the stain of the shadow of a shadow law or shadow number from Dharamsala. So this is a becomes a condition. So we're not going to treat it as a good deed within of itself, even though it is the greatest good deed. Because this

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deed is the key to entering paradise. Without this key, no matter how many other righteous deeds you think you may have done, it will be of no value whatsoever. Now the good deeds they come into play, as the brothers have mentioned, that on the Day of Judgment, it is the good deeds that will raise your rank in general. And this is based upon the Hadith of the Messenger of Allah sallallahu alayhi wa sallam where the Messenger of Allah sallallahu alayhi wa sallam says that none of you will enter Paradise due to your deeds. So they said, Yeah, not even you jasola and he said, not even me. Anya Taka Madani Allahu Bharati exceptive Allah subhanho wa Taala chooses to drown me an anvil of me in

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his mercy, meaning that you becoming a Muslim is not because of any righteous deed. But it is because Allah subhanho wa Taala chose to have mercy upon you and chose to gift it to you. And that is why there is no good deed that you can do that will earn paradise for you. It is only if Allah subhanaw taala chose to bless you. And from your side you had sincerity and searching for the truth that Allah subhanho wa Taala will give you the tofik of saying the Shahada, and becoming the Muslim, now that you become Muslim bentonites Allah, you're going to be entering paradise, if you die in that state. Now, when you've entered paradise, you come to realize that paradise will be 100 levels,

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each one's bigger and better than the other, each level having the distance between the heavens and the earth between the other and then the highest level for those is just beneath the arch of Allah subhanho wa Taala just beneath the art of Allah subhanaw taala. So, this shows you the importance of doing good deeds, meaning that you know how in this life, an individual comes into this dunya not having anything and then he slowly starts building his life. He gets an education, he is dependent upon his parents. He gets his first job, you know, perhaps delivering newspapers, and he builds his way up till the time comes where he buys his own car, he buys his own house, he starts providing for

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his family and all the luxuries of this dunya that is how the Acura is as well. However, what we fail to realize is that for the Acura you don't prepare in the Acura there is no concept of buying houses in the act of buying cars in the Acura there is no currency. All of that is taking place in this dunya and that is why it's such a challenge that on one angle, you have to find a way to provide sustenance for yourself sustenance for your family, the food, the the car, the house, you need all of that to survive, but don't let it become a distraction from the building the same thing for yourself and the Acura. Literally the Acura Allah subhanho wa Taala has given you like a flat

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piece of land. He's giving you a flat piece of land that you can build it as you please. The amount of Vicar that you make is going to be the amount of trees that will be planted. And then the amount of you know a man and taqwa that you have will vary upon the type of house that is built for you over there. Right. So all

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These things come into play. And that is why it's very important to keep this in mind that you have a final abode, a final destination that you are going back to. And that is why you need to build upon it and prepare for it. And this is why you do know those things that talk about

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preparing for the accurate, pray like special attention to them. So we know that Hadith of the Messenger of Allah, Allah, Allah, Allah will send them that whoever builds a Masjid that Allah will build a house for him in paradise. So that is why it's imperative that in this dunya, you take the opportunity to at least you know, donate some money in building a machine, so that Allah subhanaw taala builds a house for you. Then the Messenger of Allah sallallahu alayhi wa sallam says, that whoever gives up lying, even while he is joking, then Allah subhanho wa Taala will give him you know, a house in the middle of Paradise, and whoever you know, controls his anger, while he's able

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to act upon his anger, then Allah subhanaw taala will give them a house and the highest places of Paris, all of these things you need to pay attention to the Messenger of Allah sallallahu Sallam telling us that whoever says to Panama will be happy Hispaniola, he loves him 100 times he will have a tree in general. Now I want you to think about that. Maybe you're driving past you know, somewhere in the prairies Has anyone driven through the prairies like Saskatchewan, Manitoba. It is such a mind boggling drive, because you're driving through and it's like flatlands everywhere. And it's the boringest thing on the planet. Now imagine if that was your gender, just flat land, no house, no

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trees, no fruits, that's where you are. And what a disappointment that would be SubhanAllah. And this is why Allah subhanho wa Taala gives us that incentive that prepare for your acula while you're preparing for this dunya so that at least you will have something in the back of the house that you have, how long are you going to live in it, even if you live in the same house your whole entire life, the most you'll stay in it 8090 years, 100 years, your house of the ACA is going to be in eternity. So don't you think you would spend some time preparing for it, building it up making it lavish making it luxurious, that is something to think about, and that will be purely based upon the

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deeds that you have. So you want to make as many good deeds in this dunya so that your afra is going to be filled with the luxury that you desired in this dunya.

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The second thing, Allah subhanaw taala goes on in the next verse, what a madman Hufford, masino for Omaha via that whoever skill becomes light, then on that day for Omaha, we will leave that for the next section. Allah subhanaw taala talks about the skills being light. And this is going to happen to one of two individuals to one of two individuals individually, number one is the disbeliever he will not have any good deeds in the afterlife whatsoever, the disbeliever will have no good deeds in the accurate because the Messenger of Allah sallallahu alayhi wa sallam says that any good deed the disbeliever does, Allah subhanho wa Taala gives him that reward in this dunya Allah subhanaw taala

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will give them the rewards in this dunya and then in the Hereafter, they will have no share in it whatsoever. Then the second category of people that will have a light scale on that today, it will be the individual who was Muslim. But again, he was not concerned about his accuracy, that he just chased the dunya lived purely for the sake of dunya and didn't bother, you know, preparing for it. Now this happens in one of two ways. So right now we're doing like a diagram. So we have the disbeliever and Muslim. And then the Muslim over here, he also breaks down into two categories. And the two categories that the Muslim breaks down to is one he didn't care about it mean that he didn't

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care about doing good deeds, and just surviving with the absolute minimum. Or then you have the second case scenario, where this individual he did a lot of credit. He prayed five times a day perhaps even woke up for piano lane. He gave lots of sadaqa hughster fast, but what was his demise? his bad luck, his bad character, the Messenger of Allah sallallahu sallam, he asked his companions at a minimum of this. Do you know who the bankrupt person is? They said the bankrupt person with us Yasuda law is the one that has no dinner no to him that he has no money whatsoever. Then a messenger of Allah sallallahu Sallam goes on to explain that the truth of this is the one that will show up on

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the Day of Judgment. And he has many, many good deeds. But he had backed within this individual he had cursed that individual he had beaten that individual he had stolen the right of that individual means that his luck was terrible. So then on that day, all the good deeds that he has, they get taken from him and distributed to the people that he abused, and he oppressed till he has no good deeds left. And then when he has no good deeds, that what happens in that case, they start transferring their bad deeds to him, they start transferring their bad deeds to him. So that is why it's very, very important that two things come in hand in hand. You're a bird of Allah subhanaw

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taala. And good luck, because in reality without both of them, you're in a state of loss. Without both of them, you're in a state of loss, because if an individual does not have good luck, then he shows up on the day.

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Judgment, and those deeds do not benefit him at all. They get taken away from him. Now we move on to that last second to last verse for Omaha via that his date literally translated, his mother will be how we are. Now the scholars default over here. What does the term mean in this verse? What is the term own mean in this verse? Now linguistically, when we use only in the Arabic language, it means mother, but when Allah subhanaw taala uses over here, they actually different what is I'm referring to over here. So one group of scholars from them was in our best from them was Qatada from them was majapahit. They said that over here means almost the mouth, meaning the mother which is the head, so

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they will be dragged on their heads and thrown into the hellfire. And their proof for this is the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, when he talks about the three people, the first three people that will be judged on the Day of Judgment. Does anyone remember who were the first three people to be judged on the day of judgment? Go ahead. The scholar, the martyr,

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no, the score and the party go together. The philanthropist The one who gives sadaqa excellent or the one who gives others so these are the first three people to be judged on the day of June 1, two categories of people to be judged on the Day of Judgment, the scholar or the reciter. Number two, the martyr, the one who died for Disability Law. And number three, the philanthropist the one that used to give charity. So the Messenger of Allah Simpson says that these two people that will be judged first on the Day of Judgment, they'll be made, no, their blessings will be made known to them, and then they will lie they will see out the Allah subhanaw taala. We use these for your sake.

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But Allah subhanaw taala will tell them No you didn't. You did these things. So people said you are knowledgeable that you recited well, that people said that you were very brave and courageous, that people said that you were very generous. And then how does the messenger Hassan conclude this Hadith, that they will be dragged on their faces, and then thrown into the Hellfire there'll be dragged on their faces and thrown into the hellfire. So they said for Omaha, we over here means I'm a demon, meaning that the head they'll be dragged on their heads and thrown into the hellfire. This was the opinion within us and some of his students. The other opinion over here is that the term

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mother over your own actually means mother, but it doesn't mean the physical mother. What is the mother actually represent to a child? What is the mother? This is a question what does the mother represent to the child

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and the boat? Maybe protection may be

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exactly a place of serenity, a place of comfort. So in the Acura, people are going to be seeking comfort right after you're on the Day of Judgment, you're in a state of panic, you're in a state of shock, you're looking for comfort. So Allah subhanaw taala says on that day, go back to your mother's meaning go back to your source of comfort, your source of serenity, go to the hardware. Now what is and how we're Allah subhanaw taala goes on to explain it in the next two verses, one madaraka here, what will ultimately what will make you know what, how we are, then Allah subhanaw taala concludes by telling us what is how we are. Now don't hammer that it is a fire which is hammer

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a fire which is hammer and then how many over here, it means something intense, it means something intense. Now if you look at the Hadith narrated about the fire of the Akira, you'll notice that the Messenger of Allah sallallahu Sallam he used two expressions. Expression number one, he says that the fire of this dunya is one 17th of the fire of the hereafter it is one 17th of the fire of the hereafter. This the Hadith found in Bukhari and Muslim then in the other student, the Messenger of Allah sallallahu alayhi wa sallam says that the fire of the Acura is 69 times greater than the fire of this dunya 69 times greater than the fire of this dunya so just one second

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69 times greater than the fire of this dunya. Now, the fire of the hereafter panela you know when you see the Messenger of Allah sallallahu alayhi wa sallam describing the vastness of the hereafter. You'll notice that the Messenger of Allah Azza wa sallam uses the term 70 a lot. So one day the companions of the Allahu anhu they were sitting with the Messenger of Allah sallallahu alayhi wa sallam, and he heard a big thump, like a big shake. So they he asked him, Do you know what this thump was? And they said no Yasuo Allah. He said a rock had been thrown into the valleys of Hellfire, and it took 17 years for it to land in its place. And another Hadith the Messenger of

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Allah sallallahu alayhi wa sallam, he says that an individual, he will say a word, thinking it insignificant mean that he will not give it any importance, but it will throw him into the depths of the Hellfire, the distance of 70 years, the distance of 70 years. Now here, you'll notice again that the Messenger of Allah sallallahu, Allison referred to

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To the Hellfire, the actual fire itself is 70 times greater. Now, this is something important to understand that when the term 70 or anything with seven generally is used, it may not be a specific number within of itself, because seven actually, it portrays something of you know of a large number. So, it can be an actual number will never itself or in the Arabic language 70 is used just to show that it is, you know, a large number mean that it can be much much greater than this to show us that the fire will be much, much more intense that the vastness of the Hellfire will in terms of its expansion will be so great and Subhanallah This is like the really scary part, that in

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understanding the seasons understanding summer and winter, the Messenger of Allah sallallahu alayhi salam, he tells us that Hellfire comes complaining to Allah subhanho wa Taala the Hellfire, it comes complaining to Allah subhanho wa Taala and says, Oh Allah, part of me has eaten part of me, part of me has eaten part of me. So allow me to breathe. And then Allah subhanaw taala gives the Hellfire permission to take two breaths, one inhale and exhale. And then the Messenger of Allah sallallahu alayhi wa sallam says that when the fire inhales, this is when the heat is taken away. And this is what allows winter to take place. And then when the fire exhales, this is what allows the heat to

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come and spread. And this is what causes summer to take place. This is what causes summer to take place. And this hadith is mentioned that the Muslim Debris Management now it shows you some kind of law, that even the firewood and of itself, it gets burnt within of itself. And it complains to Allah subhanho wa Taala that I am being burned, you know, allow me to cool myself down, and unless my notes are given permission. Now, this is what I want to conclude with the concept of, you know, being desensitized the concept of being desensitized that you noticed that when the Sahaba of the Allahu anhu, they recite such verses, you know, they get shaken up, they start crying in their

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Salah. Yet, when we think of these verses, when we think about these verses, when you contemplate these verses, we recite these verses, you notice it doesn't have the same effect. And there's several things that come into play. And that's what I want to talk about right now. The first thing that comes into play is lack of understanding of the Arabic language, meaning that you recite to the Koran, and then you don't actually understand what is going on. You perhaps have to read in advance. Or even after the salami read, we know what was the man was saying what was it that was making the Imam cry. So this is number one, the importance of learning the Arabic language so that you can

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build your relationship with the Koran, like our predecessors had. Number two, is the effect of sins with love itself, that the sins that we commit as individuals, they have an effect in terms of our relationship with Allah subhanaw taala, and the level of fear and emotion we're able to put into our acts of ibadah. Because when the heart becomes hard, or when the heart is completely dead, that is when it stops crying for the sake of Allah subhanaw taala it no longer has a concern. So when an individual knows the Arabic language, he understands what's being recited, but he doesn't find it having an effect on him, then he needs to start looking at his sins at that time, that you know,

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what am I doing wrong? That is not allowing me to connect with the Koran, like our predecessors, you know, how that relationship with the Quran. And then the third thing you want to look at Bismillahi Tana is this concept of desensitization that you notice that I'll bring two examples over here. Example number one is that why did the fuqaha discourage doing more than one Amara on a trip? So for example, an individual goes from Calgary to Mecca, it is discouraged for him to do more than one camera on one trip. Does anyone know why? Go ahead. An individual becomes desensitized that the first time he does his camera, it's filled with emotion. It's filled with passion. The first time

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you see the Kaabah you're in tears, I do not know of a single individual that has gone for online The first time you saw the carbon in his life, except that he was awestruck that he broke down and started crying. But now when the individual on that very trip, he goes and does a second ombre, that feeling isn't there. So he goes too much to the Ayesha or it goes back to the MacArthur with this stuff. And then he comes in performs. And again, it's not the same feeling. That is why the folk are highly discouraged doing more than on a per trip. This is across them a diet because of this very concept of being desensitized. Number two, is that even National Commission segment Let's be

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surprised with this example. So this concept of being desensitized, so you want to make sure that when you're studying these concepts, that you don't become desensitized to them, you don't become desensitized to them. So for example, when someone you know studies, the death of the Messenger of Allah sallallahu alayhi wa sallam that he reads it once the first time and, you know, Subhanallah, he's in tears. But then the second and third time you read over the same book, it starts losing its effect. So you want to make sure you're not getting desensitized and that each and every time you approach an emotional subject, try to come to it from abuse.

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For an angle, this will help you be desensitized. Now what I want to conclude with building Allahu taala is that what are some of the scariest things that will happen on the day of judgment? What are some of the scariest things that will happen on the day of judgment and this is just my personal reflection. I have no Hadith or Ayah to conclude with this, but this is the way I feel that on the Day of Judgment, the scariest thing that can happen is that an individual shows up on that day, thinking that he's going to go to Paradise. And then Allah subhanaw taala tells him that your deeds are worth nothing. And Allah subhanaw taala he actually mentioned this point throughout the Quran

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several verses. So let's hang with Allah He tells us in certain Caf

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CO, la luna Bo Campbell oxonian Armada, and Edina bonus I have been hired to do dunya

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sooner sooner, that they are the individuals so he's asked the question, shall I inform you who are the greatest losers with respect to their deeds? And then Allah subhanho wa Taala he says that they're the individuals that in this dunya they thought they were doing good, but in reality, their deeds went in vain and in waste. And the last minute Allah He mentioned in another part of the Quran, we'll call them now, Ilana amin, amin, amin, for Jana who had a mentor that will bring forth all the deeds that they did. And you can imagine Subhanallah you know, mountains upon mountains of good deeds or scores upon scores of good deeds for Jana hada Mansehra, and we made it into scattered

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dust that the wind came, and it turned into dust, and it flew away, and those days no longer existed. Now, one of the reasons why that happens is like I mentioned, a person has bad luck, bad manners, it will wipe away his deeds. Another reason why that happens, no spine a lot, is a lack of sincerity is the lack of sincerity. And this is why I cannot emphasize enough the importance of always checking intention, that any opportunity you get, check your intention check what's in your heart, that when you do deeds, is it purely for the sake of Allah? Or is there a hidden agenda, a hidden motive behind it? And for me, this is like, you know, a constant struggle, that every time

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you know, it's time to come to the halakha I need to think that you know, what is the point of this halaqa? Is it a, you know, show off to the people? Or is it for the sake of benefiting them and hoping to get a job from Allah subhanho wa Taala. Now, similarly, in your circumstances, that the time that you spend with your family, the good deeds that you do praying, and Gemma, all of these things that you do, you need to ask yourself one fundamental question, why am I doing this deed shaitaan will come with distractions to make you think you know what, don't pay attention to your deeds. Don't worry about the intention, your intention will be pure. But the reality is that when

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you show up on the Day of Judgment, that is the only time that you won't be able to change your intention, because all your deeds have passed. But while you're doing that deed while you're in this dunya focus on your intention, it's going to be a struggle, it is going to be difficult, that sometimes you will get angry in the wrong places and it will be for other than the sake of Allah. Sometimes you will love with the individual and will be other for the other than the sake of Allah subhanaw taala learn to correct your intention and be the light and that will protect an individual and this is why I was fine with Allah mentioned and I'll conclude with this. Yeah, you want livina

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Amma Taka la haka, Ducati. waneta mutanda 11. To Simone. So last minute and he says in Surah limeroad, that all you who believe have Taqwa of Allah subhana wa Tada. taqwa that he is most deserving, and do not die except in the state of Islam. The Messenger of Allah, the scholars of tafsir. They comment on this verse. The reason why I was penalty Allah peers having taqwa of Allah subhanho wa Taala. And dying in the state of Islam, is that the only way a person will ever be able to ensure that he dies in a state of Islam in the state of submission to Allah subhanho wa Taala is if he lived a life having taqwa of Allah subhanaw taala meaning that he was conscious of Allah

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subhanaw taala everything he did was for the sake of Allah subhanho wa Taala everything that he abstained from was for the sake of Allah subhanaw taala. And then this is only the only way that he will ensure that he will die for the sake of Allah, the ones who live for the sake of Allah, be the Knights Allah will die for the sake of Allah, Allah subhanaw taala makers from amongst those individuals? I mean, they would that having been said, we'll open up the floor for questions and answers. We'll take three questions based on these three right here, starting off with the right to go ahead

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and a call center.

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Excellent. So the first part of the question and the brothers question is, is the punishment of the hereafter going to be something that is just a spiritual punishment, or is going to be a physical punishment as well? And the answer to that is going to be both that a person will be spiritually and physically punished, particularly once they reach jahannam itself.

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Clearly physical, because I mentioned of the spaces being torn off and limbs being shredded and of course in, you know, stabbing themselves. These are physical gestures that a person does in the grave itself, there may be a valid difference of opinion, is it something that is a spiritual punishment? Is it a physical punishment, but in the hereafter meaning that in Ghana, that will not be lighter than Allah protect us? You know, it is definitely a physical

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punishment, as well. The second question, is the punishment, is the day of judgment going to be in this dunya? Or is it going to be out of that? Allah knows best? Allah knows best. I remember reading that it is going to be in this dunya but almost final dollar knows best I don't have a definite answer. Sorry.

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Allah knows best I don't know. I don't know. So if any.

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The flatline I know about but why a sham? What was the proof for that?

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shot if someone can bring it that'd be good to look at. But Allah knows best and others are saying a sham. But I don't know. We have to go ahead. The verses from announcers can cross examine the human race and recreate this to create a better substance is because you hear about this kind of IRA. And then here is a word like the Bossa Nova, which

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is going up in Japan and Japan was shaking, and then he put it on press passes.

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are human beings created better than angels are mountains? What is the question?

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All right.

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Okay, so let's discuss the issue of the angels first.

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She could assign them to me on a Monday discuss the issue of our human beings better than angels or angels better than human beings. The conclusion of the discussion is that before the day of judgment, angels are better than human beings, because they don't disobey Allah subhanaw taala. But in the Hereafter, the human beings that obeyed Allah subhanaw taala will actually have a higher rank than the angels. So in the afterlife, they will have the potential of being better based upon the deeds that they did in this dunya. So in this dunya, clearly the angels are better than human beings in the hereafter. Human beings have the potential of being better than angels, in terms of being

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closer to Allah subhanaw taala, based upon the deeds that they did, in terms of the mountains, Allah subhanaw taala clearly made the human beings better than mountains, right, when a man in Santa Fe accident when we have created mankind in the best of forms and fashions. Now, I think the question you may have been trying to ask, are human beings created stronger than mountains? The answer to that physically? No, spiritually, yes, because Allah subhanaw taala You know, he mentioned in several places that had, you know, the zhiban, the the mountains accepted the burden of responsibility of the rusada they would have, you know, been scattered dust. And likewise, if the

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Quran was revealed upon the mountains, they would have surrendered due to the fear of Allah subhanho wa Taala. Whereas the human beings you know, they didn't have this concept means that they didn't, you know, surrender into the dust or anything like that. So spiritually, Allah subhanaw taala, through a man has given the strength stronger than that of mountains, that we can bear things that the mountains are not able to. So that is the aspect spiritually in terms of physically, I think the answer to that is clear that you know, you punch a mountain, you're the one that gets you're not going to be affected by it at all.

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Right? Does that mean that

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passion is better than the interest? No, I don't.

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I don't understand the question. What does the number of angels have anything to do with the way

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right?

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Physically the human being

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I think gibreel Ali Salaam was shaking at that time because he knew what was coming of monsters and didn't know what was coming at that time. Right? Allah knows best Allah knows best. Allah knows best. Last question, Shawn, and I'll answer you after salon Shawn. Go ahead.

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You may be

00:49:48--> 00:49:48

right.

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Okay. My Bluetooth means scattered. Okay, when Tasha, right, Allah subhana wa tada when he talks about the God in the Quran, meaning that

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They will be like God in the Quran Jordan mentorship so it means scattered over here in over here. The scholars differed in terms of what it actually is but they said it is they took it as a as a site as a type of wall right that's what the wall is that when it becomes shredded meaning weightless, that's what it's going to be. And manforce over here is shredded. Yeah, unless penalty Allah knows best. Some a lot more subtle, more radical and IBM hammered while earlier Savio center