Channel: Navaid Aziz
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Bismillah R Rahman r Rahim al hamdu Lillahi
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la de la la la la la la hora de Shigella wash. I don't know Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira I'm about my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So I want to share a brief lesson with you that I learned the hard way last week with lights Allah. So last week, after selected Asia, I'd made an announcement that we would be having one of the most entertaining Holocaust that very well this past Friday, and I realized something that when I made that announcement, I didn't say inshallah, after that, I didn't say in Sha laughter that and unless I know what Allah taught me a very difficult lesson that night that I hope I remember, you know, till the day I meet him. And that was the importance of seeing in sha Allah. Because right after that Holocaust Subhanallah I happened to get so sick, I can't remember the last time I got this sick
in terms of, you know, how my body felt broken and how sick I felt, clearly the candle of Allah. But it was an important lesson that you know, never ever think that you will live to see tomorrow never ever think that you will be able to do something, unless that Allah subhanho wa Taala holds it and that is why it is very important that whenever you hope and desire to do something, always, you know, bring the Presence of Allah subhanaw taala and hope for his Baraka by mentioning the term in sha Allah. So if the lights are the internet's halaqa we're going to continue with the Tafseer of juice ama and the soda we're going to be covering tonight is Sora to inform as a surah. Hamza.
Now, Allah subhanho wa Taala. He starts off this surah by saying Wayne, and as we discussed in the past, this term whale is actually a threat from Allah subhanho wa Taala, meaning that this threat will be will befall the person who is befitting of it. Now this thread it has a specific and the general meaning in terms of the general meaning the term while means absolute destruction and annihilation, meaning that Allah subhanho wa Taala will destroy the individual that is deserving of it. Now what is the specific connotation of when they said that the specific connotation of wine is that well is a whitey mean? Oh, dear TJ handle that it is a valley from the many valleys of the
hellfire. And that is how Allah subhanho wa Taala will destroy those people that will throw them into this valley and that is how they will be destroyed. The important thing to understand over here is that way there's a threat from Allah subhanho wa Taala that Allah subhanho wa Taala selectively chooses who would be false, meaning it's not just for every sinner and anyone you know, who falls into a sin, but rather Allah subhanho wa Taala chose specific people who would have this way to them or that they would have this form of destruction. You will see that last minute Allah mentions it for the liars, you mentioned, you see that Allah subhanaw taala mentions it in this surah for the
homies and the llamas, and you'll come to see who they are with the lights on, you'll come to see who they are with the lights Allah. Allah subhanaw taala continues after having given this threat, he says liquidity, meaning for every one that fails the following digits, the following description. And it goes on to mention what that description is by saying homas that till lomasa and it gives them two consecutive descriptions. He gives them two consecutive descriptions. And as you come to see by now within lights, Allah
all of these words in like specific words that Allah subhanaw taala uses, particularly in Jerusalem. They're not words that the predecessors agreed upon that even though they were in the Arabic language, even though they have a linguistic meaning, what was their connotation what nor is there a specific meaning inside of the soda. Not all the predecessors agrees to this, so that this is something you'll come to see again, over here, when Allah subhanho wa Taala mentions Homer's lomasa, you'll see that there's a plethora of, you know, difference of opinions in terms of what do they actually mean? I'm going to mention the three most popular of them, the three most most popular of
them. The first one is that homosassa is the one that that back bites, and lomasa is the one that scores people. So homosassa is the one that back bites, and lomasa is the one that scores people. Now what does it mean to scorn someone to scorn someone it means that you continue speaking to them in such a manner that you make them upset? So you're saying things to intentionally upset them so you can be building
Telling them you can say bad things about them. It's a very generic and general term to indicate to say things that which is upsetting to them. This was the opinion of majapahit the opinion of Qatada and their teacher of deliberate bustle of the law on home. So Qatada, Majid and Ambassador laquan that homas esta backbite and lomasa is to say something which will scorn people, then opinion number two, is that homosassa is someone that says bad things to people in front of their face. So meaning as if they have no shyness, that if I want to say something bad, I'll go ahead and say it, this is what homeless is, meaning that they have no concept of restraint and harming people in their
presence. And then lomasa is to harm people in their absence. lomasa is to harm people in their absence. This was opinion number two. And this was the opinion of another student of the Lebanon bus by the name of Abu Alia by the name of Abu Arya.
And the third most popular opinion, and this is the opinion taken by a lot of the scholars that came later on rather than the predecessors. And they said homosassa is to harm someone with the hand, and lomasa is to harm someone with the tongue. So homosassa is to harm someone with the hand, and lomasa is to harm someone with the tongue. And this was another opinion that was attributed to Mooji This was another opinion attributed to Mujahid now, who can repeat the three opinions to me with lights on? Who can repeat the three opinions? Who's paying attention? Everyone's here but who's paying attention?
Go for it.
The first one was one was to provoke. Okay.
I believe is backed by Excellent. Good stuff. No one was the other opinion. I missed the third one. But the second one that I got was
thinking about presence and absence.
Are you problem
okay to say bad things about them in their absence. So that's opinion number two.
Actually, go ahead. We have another butcher.
Accent Accent. So those are the three opinions. So the first one is homos. That is someone that back bites and lomasa is someone that squirts people he, you know, aggravates them. opinion. Number two is that homosassa is someone who harms people in their presence. And lomasa is someone that says bad things about them in their absence. And opinion. Number three, is that someone who harms someone physically with his hand, this is the homosassa. And the lomasa is someone that harms people with their tongue, someone that harms people with their tongue. Now, generally speaking, if you were to look at all these opinions, you will see that the vast majority of them revolve around the sense
that a person performs with his tongue, a sin that people perform with their tongue. And I'll give you the two obvious actually the three obvious sense that people perform with their tongue, and then let us explore the other sense that a person can perform with their tongue. So the first major thing that a person can perform with his tongue, in terms of a sin is to lie is to lie. And that is to say, intentionally directly saying, that which is contrary to the truth, that which is contrary to the truth, and the Messenger of Allah Azza wa sallam he is
exposed lying in various ways. The most evil thing that he is told us about like is that he mentioned that lying leads to evil, and evil leads to the Hellfire, and a person will continue to lie up and until he is written with Allah subhanho wa Taala as a kozub, meaning that someone that perpetually lice, that on the Day of Judgment, he will call the condemned the one that perpetually lies, and that person will be brought forth. So that is from the evil of life. The second great crime that people perform with their tongues is to back bite. And this is where a lot of people, you know, mistake this conception that backbiting is done in a person's absence. But in reality, this is
not the case. The Prophet sallallahu alayhi wa sallam, he asked his companions one day, do you know what backbiting is? And they said, No, you're a pseudo Allah. So he went on to explain to them the Kuru kakaka, the Makarov that it is to say about your brother, that which he dislikes so meaning if your brother or sister dislikes you saying something about them, whether they are present or absent. This constitutes backbiting this constitutes backbiting. So they asked me out of Salalah What if we actually see this thing inside our brother or sister, meaning that we actually noticed this attribute inside of our brother or sister and then the Messenger of Allah says to them said that if
what you have actually said is in this person, then you have backed between this person
And if it is not actually in this person, while it was some sort of capsule, and if it is not actually in this person, then you have slandered that person, then you have slandered that person. And that is the third evil thing that a person can do with the tongue. That is the third evil thing that a person can do with the tongue. And all of these three things that I mentioned right now, are caused by consensus major sins in Islam, there are by consensus, major sins in Islam, mean that not only will they be punishable in this dunya, but they're punishable in the hereafter as well. They're punishable in the hereafter as well. So those are three sins that people perform with their tongues.
Now, I want to open up the floor over here, and I want you to tell me, what are other sins that people can perform with their tongues? What are other sins that people can perform with their tongues? Go ahead.
I know the meaning of okay to falsely accuse the righteous people to falsely accuse those people who, you know will retain their chastity to say that they have lost their chastity. This is one of the major sins of the tongue, which again, is the equivalent of slander, which is the equivalent of slander, so that's good. We'll come to in a second go ahead fund
creating false witness Shahada to Zoo so many you're called to witness something and you give a false testimony. This would generally fall under lying as well. But that's excellent. What other sins it is a person perform with their tongue? Go ahead.
What is the What are you thinking of in Arabic?
You're just thinking about people
are people using their tongue to cause fitna amongst other people? And Arabic the word that I'm thinking of is NEMA. So a person goes to one group of people and he says, you know, what, do you know what this other person said about you? He said X, Y and Z. Then he goes to group number two, and he says, Do you know what group number one said about you? They said x, y and z and this creates friction between the two groups. This is known as the Mima. So this is another sin that a person performs with their tongue.
abusive language so a person was the curse, then this is a form of sin that a person does with their tongue. What else something of something very obvious.
Are you asking a question? Are you telling me all the questions will come at the end of it and atana
Yeah, to commit share kokufu with the tongue This is by far the severest of all of the sins to disbelieve in Allah subhanho wa Taala. And you know, ironically in our times, we're at a time where people attribute this time this but this particular day to the birth of a son a son um, and he said that he said he said lamb was the son of Allah subhana wa tada when Allah subhanaw taala is free from such a horrendous claim. So these are similar another, you know, major example of a crime or a sin that a person can perform with their tongue. No one else can a person do. What else can a person do? Think about? What are the things that you dislike or hurt you when people do them to you? What
are the things that people can do that they can do to hurt you with their tongues?
tasting, tasting pork?
Saying pessimistic things how so give me an example.
Say someone does something nice and you say
what would you do?
So you're like threatening them? I'm gonna take it away from you.
Okay, just being like negative and pessimistic. Okay, I'll accept that. I'll accept that.
Religion without any sort of knowledge. Okay, so speaking about the deen of Allah subhanho wa Taala without any knowledge. Excellent. And that would be like number two on the list. So after conference shift, to speak about the deen of Allah subhanho wa Taala without any knowledge is a major major crime in Islam.
spitting in someone's face.
This is how I equate this with a huge thing about eating salads. I mean, they originated on the tongue, but I'm talking about Yanni speaking or speech, but it's a good it's a good example. Go ahead.
propaganda. Okay, I'll accept that. Spreading news without
spreading news without confirming it spreading news without confirming it. Okay.
backbiting already said, Go ahead.
That's indirect though. That's indirect. But of course, we'll accept that curse. But I'm thinking of something else thinking of sort of gerat we're missing a major one in all this.
Even before that
making fun of other people Pinilla, you know, just belittling people making fun of them mocking them. No, this is again, you know, a severe crime in the sight of Allah subhanho wa Taala that unless I know what Allah specifically revealed a verse about this young lady, the AMA, no lie a score, como min con that led not a group of people mock and scoff another group of people are, Sir, your kuno Hi, Domino, that perhaps these people may actually be better than the former group, these people may actually be better than the former group. And then he goes on to mention other things as well, that don't use nicknames that other people don't like. So for example, you know, I can't think
of anything right now. But if someone's, you know, really short, he hates to be called shorty in an OC be called shorty. Right? So if you call him shorty, and this is a nickname. While it may be real, he doesn't like it prohibits usage of nicknames that people don't like that people do not like. So you get to see that. It is one instrument that Allah subhanho wa Taala has given yet there's so many false uses for it, that our version was to not monitor what they say. And to not reflect about the things that actually come out of their tongue. You can see how easy it is to fall into into sin, because there's so many possible avenues that a person can fall into sin over here. Now here Allah
subhanho wa Taala, even though specifically is referring to specific since the scholars have said that the the general lesson from this surah or this first verse over here is that we need to be very careful with the usage of our tongue is because Allah subhana wa Taala has said that it is a means for destruction, it is a means for destruction, it is a means for destruction. Allah subhanho wa Taala goes on to a second characteristic and attribute. He goes on to say lsv Gemma wide data, that who has gathered wealth and counted it, who has gathered wealth and counted it now gathering wealth and counting it is that a crime within of itself? gathering was in counting it? Is that a was a is
that a crime within of itself? No, it's not. It's not a crime that if you have money, and you're counting that money, there's nothing wrong with it. So what would the crime fall into play? Why would it become a crime? Go ahead.
For bragging for showing off? Okay.
So yeah, you don't fulfill the right of the money, you don't give the cat. That's what you're going to see as well. Anything else?
stealing the money? Okay, that would be wrong. That would be the way you accumulated the wealth. We'll take our last two over here. Go ahead.
greed. So if a person has too much greed, that they're always focused on gathering money.
Yeah, that's what you were going to say as well.
You make money, your ultimate goal, and almost what Allah knows best, but it seems that this this is what this is actually trying to allude to. Because if you look at the various recitations of this ayah the way that they were set in houses just as Gemma that, you know, there's no dash D there's nothing like that. But you'll notice in another narration or another recitation of the Quran, it is recited as a jamaa meaning that he gathers after gathers after gathers, meaning that that is what his whole life becomes, his whole life just becomes gathering and hoarding wealth, and then counting it for one time to another. Sometimes he may not have even put some more money in or nor have taken
any money out, but he feels the need. Let me count it again, he feels the need to let me count it again. So here, Allah subhanho wa Taala, he gives a very clear example over here, again, about this concept of money, that money wouldn't have itself is not something evil is not something evil, but how you use that money and how you encode that wealth, that is what can become evil, or can become good, depending upon the individual depending upon the individual. And we mentioned this before, but that criterion, it always comes down to the state of a person's heart. It always comes down to a state of a person's heart. And this is why later on in the sutra, you will see that Allah subhanho
wa Taala, he talks about the fire, where does it reach under the portfolio, either it is the fire that reaches the heart, because you'll come to see that all of these crimes that we're talking about. While they are physical crimes, they're physically done. They stem and originate from the heart, mean that a person does not monitor and take care of their heart, then that corrupt heart will fall into the sense that corrupt heart will fall into these sins. Another interesting thing, another interesting thing to look at, is the relationship between the first and the second verse. So here Allah subhanaw taala mentions in the first verse, and we'll take for argument's sake, it is the
one that slanders and so he is the one that back bites, and it is the one that squirts people. It is the one that back bites and scorns people. And in the second verse, Allah subhanho wa Taala mentions it is the one that gathers wealth.
Then counts it, what could be the possible relationship between the two horses? How are the actions of the tongue related to the actions of the lips. So, in the second verse where it says, might be someone's greeting, and the first person says,
Okay, so the the source of the backbiting and the source of, you know, making people angry could be the wealth itself. That's one way of looking at it
relate to the limbs, how are the first two horses related together?
The tongue is related to the limbs,
all the parts of the body
because they are as it is, accent, essence. And that's what I was trying to get at. We'll come to in a second, that people think that the actions of the tongue are isolated, meaning that the tongue has its own actions. And that is where it stops. But you'll see that when it comes to the actions of the atom, the actions of three things are all tied together, the actions of the heart, the actions of the tongue, and the actions of the limb, and you cannot truly isolate one from the other. So if a person has, you know, an unpure tongue, he will more than likely have an unpure heart and unpure actions. If a person has unpure actions more than likely has an impure heart and an uncleared
tongue, meaning that is the chain that it will follow. And this is what Allah subhana wa tada is showing you over here, that first one is the crimes that people commit with their tongues. The second one is crimes that people commit with their hands as crimes that they committed with their hands. And then you will see that what does Allah subhanaw taala end up punishing at the end, he ends up punishing the heart that it is the heart that gets burnt, it is the heart that gets burnt. Allah subhanho wa Taala. He goes on to mention in verse number three, Jezebel and Amanda who are Canada, that he thinks that his wealth will make him less forever. He thinks that his wealth will
make him last forever. And there's two points over here. Number one, is that how the diseased heart will become easily diluted, meaning that when a person is because when a person's heart becomes diseased, that they commit too much sin, it is very easily very easy to delude them, it is very easy to make their hopes and aspirations solely for this dunya. And this is what Allah subhanaw taala is mentioning over here, that that thing would you spend your whole life chasing? You do it because you think it will make you last longer. You do it because you think it will make you last longer. But in reality, that is not the case. In reality, that is not the case. Because eternity isn't for no one,
you know, Allah subhanaw taala did not create any mortal, to be immortal, we are called mortals due to the fact that we all eventually die. And immortality is for Allah subhanho wa Taala alone, that immortality is for Allah subhanho wa Taala. along. The second thing you notice over here, the second thing you notice over here is that when Allah subhanho wa Taala says he thinks that his wealth will make him last forever, is that it is the sinful, that will truly want to live forever. It is the sinful, that will truly want to live forever. Now there's one element of where human beings have this instinct to stay alive. And that is represented that, you know, if you're about to get into an
accident, your ability, you know it, it multiplies, it exponentially grows. So you think faster, you move quicker, that is the human instinct to stay alive. And that is what you know is human. So someone comes in and tries to attack you, you're able to defend yourself naturally without even having any form of like self defense technique, you learn to defend yourself, that is what is human. But then this concept of wanting to live forever, there is a concept that becomes sinful, that is a concept that becomes sinful. And you'll notice that who or actually who tries to inspire people with this, it is none other than shaitaan himself. So if you look at the story of Adam and Hawa, when
they're in Paradise, what did the shape on you know, used to allow for either man or a salon with he says that if you were to eat from this tree, then it would cause you to live forever. If you were to eat from this tree, it would cause you to live forever. So you'll notice that this is something that shaytaan inspires a person with. This is something that she thought inspires a person with. Moving on to verse number four, Allah subhanaw taala goes on to say Kela lay on both NF and hautala. That may vary he will be thrown into an hautala he will be thrown into a katana and I'll give you an example over here. I remember as a young child at school for lunch. In the wintertime they would
serve a soup every single day. They would have like a different type of soup and it gives you some crackers with it.
And then you could eat these crackers in various ways. You know, you could take the crackers and just eat them by itself, you take the crackers, dip them in the soup. But what does every child love to do with their crackers, they'll get this packet of crackers, and they'll start rubbing it in their hands, crushing the crackers, literally till those crackers become dust, literally until those crackers become dust. Now in the Arabic language, this is what you call upon, when you say when you do the theme of something, it is to crush something solid, so that it becomes small particles so that it becomes small particles. So here Allah subhanaw taala says, color verily they will be thrown
into a fire or into a katana and a button over here is a crushing fire mean that it will take something solid, and deal will disintegrate it into small pieces into small chunks that you will not even be able to recognize it anymore, like that cracker. So that cracker that was once whole has now become crushed. And he's just particles. That is what an hatami actually is. That is what a hakama actually is. Allah subhanaw taala goes on to say in verse number five, what madaraka mahatama? And what will make you know, what is a katana? Now this form of expression in the Arabic language? Allah subhanaw taala uses it for two primary purposes for two primary purposes. Can anyone tell me what
those two primary purposes are? Why does Allah subhanaw taala use the term time and time again? Why Morocco? What will make you know, what is the purpose behind this guide?
That's one way of looking at it. But what is it the point we're trying to get from that? Is that to bring about, you know, amazement, that you know you think you may understand it, but in reality, it is something much much greater than that. It is something much, much greater than that. So that is the primary purpose. Excellent. Now, what is the secondary purpose? wireless? I know what Donna would bring up? What the question what madaraka
so amazing. It's beyond your imagination.
The definition is crushing. creates fear. And it's so amazing that you can imagine that fear. Okay, so to instill fear, but what Madoka while most of the times it is used for fear, it can also be used for good as well. It can also be used for good as well.
Okay, nice, good attempt. Oh
Okay, you're giving me how it's used. But I'm asking what is like the purpose behind this usage? The why would Allah subhanho wa Taala say, What madaraka? What is the purpose behind that statement? So one is to bring about amazement to bring about fear. But what is the primary focus behind it?
Not a threat, because that encompasses amazement and fear.
To bring your attention. Okay, I'll give the answer based upon that statement. That why does a person ask a question like over here when Allah subhanaw taala says, Well, madaraka a question is being posed over here. It is a rhetorical question, but is it a rhetorical question that is being asked and hopes that you may think and reflect about this point. So step number one is that when the last panel analysis will Madoka he has your attention, it makes you think and reflect about this concept. And then number two, is to be amazed and for you to understand that it is even much much greater than you can possibly imagine. It is even much much greater than you can possibly imagine.
Then Allah subhanho wa Taala he goes on to explain what is an hatanaka he goes on to say now to LA hidden mukava that it is the kindled fire of Allah subhanho wa Taala it is the kindled fire of Allah subhanho wa Taala. So you will notice over here is that Allah subhanho wa Taala he affiliates fire with himself. So he says now to love the fire that belongs to Allah subhanho wa Taala. And this is for two reasons. This is for two reasons. Number one, is that the Hellfire will be under no one's control, except for Allah subhanho wa Taala the Hellfire will be under no one's control, except for Allah subhanho wa Taala and that is why I must find out what Allah calls it his fire. A second
reason behind this is that no one is allowed to punish with fire except Allah subhana wa Tada. No one is allowed to punish with fire except Allah subhanho wa Taala. So notice that the Messenger of Allah sallallahu alayhi wa sallam, when the Muslims used to go out for their expeditions, they were allowed using their bows and arrows. They were allowed using their swords, but when it came to
Using the fire, the Messenger of Allah sallallahu Sallam prohibited the people and he told them that no one punches the window fire except a lot but not except the one who controls and is the master of this fire. So unless I know what the other says that this fire is only for him and he is the only one that can use it. And that is why it is most often mo de la are showing ownership for Allah subhanho wa Taala.
Another thing to look at over here is that Allah subhanho wa Taala uses the term,
kindled, librium, aka the meaning that is already kindled. And unlike the fire of this world, you will notice that the fire of the two of the hereafter has two distinguishing characteristics. Does anyone know what those two distinguishing characteristics are? What are the two distinguishing characteristics of the fire of the hereafter?
Okay, let's talk about how hard it is, how many times harder is it than the fire of this world
70 times harder than the fire of this world. So that is the first characteristic that the fire of the Hereafter is actually much much harder than the fire of this world. What is the second characteristic that we know of when the fire of the hereafter?
Excellent. So in this world, genuinely, you know you will need some sort of oxygen you will need something that will carry that oxygen generally speaking wood or leaves or something of that nature. But in the Hereafter, there will be no need for what there will be no need for oxygen, there'll be no need for those leaves. Allah subhanho wa Taala will use men and stones as that fuel will use men and stones as that fuel. So that is what will kindle the fire of the hereafter. It's no longer the human concept of fire, but whether it is the fire of Allah subhanho wa Taala a fire that is completely different. Unless I know that it goes on to mention in verse number seven, Allah to polio
and in Africa, that it is the fire which reaches the hearts it is the fire that reaches the hearts. Now the reason why Allah subhanho wa Taala mentions the reaching of the hearts over here is because the root of the sins that we mentioned, whether it be from greed, whether it be from belittling and scoffing, and backbiting all of these sins, they stem from the heart. And when a person does not take the time to start and cleanses heart, then Allah subhanho wa Taala will burn and will punish and will torture, the source of that sin and the source of that sin and all of these situations is the heart. And that is why you will see time and time again, that Allah subhanho wa Taala emphasizes
the purification of the heart and mentions the purification of the soul, so called after the Hammond dakka dakka dakka that, you know, successful is indeed the one who purifies his heart success was the one who purifies his soul and more explicitly, Allah subhanaw taala clearly tells us your money and family don't wanna buy noon element at aloha be calm and sunny there on that day one's worth and once children will be of no avail, except for the one who comes to Allah subhanho wa Taala with a pure heart comes to Allah subhanho wa Taala with a pure heart. And this leads us into the discussion. How does one purify their heart? What are the things that a person can do to purify
their heart? The first thing and we'll mention three of them be the light Allah. Number one is the importance of seeking forgiveness and repenting to Allah subhana wa tada seeking forgiveness and repenting to Allah subhanho wa Taala one of the verses that is coming up in June ama Allah subhanho wa Taala says caliburn around Anna coleauxv Mackendrick seabone that rather it is the rust that has gathered upon their hearts due to the sense that they commit the Messenger of Allah sallallahu alayhi wa sallam commented on this verse by saying that every time the son of Adam commits a sin, then a black.is placed upon our heart, and then when he repents, Allah subhana wa Tada, erases that
black dot away, and it becomes pure again. And that heart can become so dark, that it becomes completely black and is completely sealed off. So it is no longer able to distinguish between right and wrong anymore. And that is when the heart is completely sealed off. When a person does not repent for the sins that they make. So they keep thinking that, you know, I'll repent later, I'll repent later, I'll seek forgiveness later. And then by that time that later never comes and that heart is sealed off and they're unable to seek forgiveness. And that is why it is very important that when a person consciously knows that he has committed a sin, let him hastin and seeking
forgiveness from Allah subhanho wa Taala in hopes that his heart does not become sealed and covered over. The second thing a person does to purify his heart. The second thing the person does, to purify His heart is to build a relationship with Allah subhanho wa Taala is that you'll notice this
Sins of the heart, genuinely speaking, they take place because a person does not have a strong relationship with Allah subhanho wa Taala meaning that they don't understand color properly. So they may think, you know, why did Allah subhanho wa Taala give this person this, but not give it to me? or Why did Allah subhanaw taala bless this person with that, but not blessed me with it. So this is like word stems from that when a person does not understand that then that is where you know the crimes of the heart start to take place. So building that relationship with Allah subhana wa tada getting to know the names and attributes of Allah subhanaw taala getting to know the book of Allah
subhanho wa Taala making sure that they have a portion of Salah beyond the mandatory Salawat to establish that relationship with Allah subhanho wa Taala.
And the third and last thing about purifying the heart. The third and last thing about purifying the heart is the importance of asking Allah subhanho wa Taala to purify us from our sins. And you'll notice that the Messenger of Allah sallallahu alayhi wa sallam, he used to do this throughout the day. So if you notice from the cost of starting the Salah, meaning that when you start off your Salah, you say Allahu Akbar, one of the common do is that all of us know is subclinical normal behavior. What about a customer? What are the jedoch this is one very famous law that the Messenger of Allah says to them is attributed to have taught, but Allah knows best if it's actually accurately
from him, or from Allah, blah, blah, blah one, but one that is accurately reported from the Messenger of Allah sallallahu alayhi wa sallam is a llama by benei obey Natalia komagata been especially one Muslim, that Oh Allah distance me for my sins, just like you distance the east from the west. And the dua continues in this like that cleanse me from my sins, just like you cleanse a way to garment and cleanse me from my scenes with snow, water, and with ice. So this is at the beginning of every Salah, the Messenger of Allah sallallahu alayhi wa sallam is making this and then you look at other types of glass, that the Messenger of Allah says in the news to make quite a few
of them deal with purifying of the hearts that Oh Allah cleanse my heart from any hatred, cleanse my heart from any [???], cleanse my heart from any forms of hypocrisy. These are all the eyes that are attributed from the Messenger of Allah. So this is the third thing that you can do is make dua for that. And within lightoller, we will have a separate class that will talk about the purification of the heart.
Allah subhanho wa Taala concludes the surah with two things now in the name Masada, that Verily, it is something that will be closed in upon them. Verily, it is something that will be closed in upon them. And the example that I would like to give you for this is that I want you to think about maybe something that you saw on TV, maybe a movie that you saw, that had a fire in it, when the house lights on fire, what ends up happening to that house, you'll notice that that house, it or that building, it will start to burn down from the inside out. And that's obviously you think, duh, that's common sense, the fire is on the inside. That's not the point I'm trying to make. What I'm
trying to say is that you'll notice the corners of the house, they won't catch on fire right away. But rather it is that interior middle, that will light on fire and will start to collapse. That is where the building will start to collapse from the very middle and not from the outside, per se. Now why does that actually happen? why that happens? You know, you can study the physics of it later. But here, this is what I know what that is trying to say that the Hellfire is going to collapse upon people, it's going to enclose upon people. So I want you to imagine this individual that stuck in a fire in the middle of his house, and everything is caving in on him. What does he start to feel at
that time? He starts to feel hopeless, he starts to feel despair, and he starts to realize you know what, let me prepare for my death. Because there's no way out of this unless someone comes and saves me unless someone comes and saves me. Now this is what I noticed mentioning about the Hellfire, that the Hellfire it will collapse on people. People will start to despair, they'll start to feel you know, there's no way out. But what ends up happening, they don't end up dying, nor has anyone come to save them. So they physically ended up burning and emotionally always distraught thinking that maybe it will end soon, maybe it will end now maybe it will come to an end. But in reality, it just
continues and continues and continues so that torture takes place physically and emotionally that torture takes place physically and emotionally. And in Allah subhanho wa Taala he concludes the sutra by saying Fiamma dem mama Dada, that impellers stretch forth and spillers stretch forth. Now the scholars of tafsir they differed Why does Allah subhana wa tada mentioned pillars over here? Why does Allah subhanaw taala mentioned pillars over here and they came down to two main reasons. Reason number one is
What happens when you put a pillar behind the door. So imagine you have a door and you put a pillar laying down on it, that door is never meant to be, it's never going to be open, because there's just too much force behind it. That is what Allah subhanaw taala is saying, and one of the opinions that the fire that has collapsed in on the people that is surrounding the people will be surrounded by pillars, meaning it is almost as if they are caged in this almost as if they're caged in that they're not going to be able to escape from it. And the second opinion states is that these pillars will be there, and people will be hung by these pillars, they will be chained by these pillars, and
then the fire will be around these people burning them, the fire will be around these people burning them.
Now, the last thing I'll conclude with over here is the concept of the Hellfire, the concept of the Hellfire is that when it comes to the life of the Hereafter, the ultimate reality is that Allah subhanho wa Taala knows how things will take place, how long they will take place for and what will actually happen. Now there is an opinion about the hell about the Hereafter, that paradise will continue on forever means that paradise will no no and so the inhabitants of Paradise will live on forever. And the general opinion is that the Hellfire will be the exact same thing as well. The Hellfire will be the exact same thing as well. However, there is a minority opinion that states that
wild paradise will be eternal. The Hellfire will not be eternal, the Hellfire will not be eternal, meaning that once Allah subhana wa tada has punished the people through the Hellfire, then the Hellfire will just be destroyed and it is only paradise that will remain. It is only paradise that will remain. And I want to explain both sides of the story to explain both sides of the story to you. Story number one is that when Allah subhanaw taala talks about the Hereafter, the general usage of terms is called the deen efia or Holly Dena fie hybrida that they will reside there in forever, they will reside there in forever. Now Holly Deena fear with love itself does not necessitate that
it will be forever. It can be just for a limit for a long period of time for a long period of time. But it was a time that will have a limit. And this is one of the proofs that the people who said that the Hellfire is limited that they said that if you look at the verses that talk about the Hellfire, most of them say Holly Dena, Fie ha and don't actually say Callie Dena, Fie her a Buddha, that they don't actually say that they will reside there in forever, that they will reside there in forever. This is one proof. A second proof that they use is that they say look at the generic, the general attribute that Allah subhana wa tada uses to explain his relationship with us. And that is
one of mercy. That is one of mercy. And he said that in order for Allah subhana wa Tada, and this is getting into a philosophical discussion over here. They said in order for Allah subhanho wa Taala, to truly always be merciful, then that punishment also has to come to an end at one time or another, because one that isn't truly merciful, will only punish in order to achieve justice. And once that justice has been achieved, then that punishment will come to an end. And that is where true mercy lies. And unless I know what Allah being or Rahman, his punishment will also come to an end, his punishment will also come to an end, once the people have done their time, once the people have done
their time. Now, you'll notice that, particularly in the past, scholars spent a lot of time discussing this, and I don't want to spend a lot of time discussing it. I just want to bring a conclusion over here that these type of debates and discussions bring very little benefit than if I am right or fewer, right? What benefit is it going to make to us in this dunya is going to make no benefit. The point that we should be doing rather than arguing with this issue is making dua to Allah, Allah Don't make us from the inhabitants of the hellfire. That is the point you want to try to get across in this situation. So whether the Hellfire is eternal or not. That is, it's not
relevant to us. We leave that up to Allah subhanho wa Taala decide, but what we need to do is ask Allah subhana wa Taala to protect us from the Hellfire and that's what we will conclude with. We pray that Allah subhanaw taala forgives us for our sins and for our shortcomings and purifies our sins in this dunya and not in the Acura and makes us of the inhabitants of the paradise without any sub lakra Davina and Al hamdu Lillahi Rabbil alameen. With that we'll open up the floor for questions and answers at nighttime. Go ahead.
walaikum salam wa rahmatullah wa barakato
times if this is when you also know the fire is very different way we can describe the normal fire
the nuclear fire right you
So how can you be?
Excellent, excellent. So we're talking about this question is about the fire of the Hereafter, that if you were just to look at the minimal fire in this dunya, once you light, you know the human body on fire, it burns to crisp, and it eventually disintegrates. So how about the fire of the hereafter? The answer to this is that Allah subhanho wa Taala tells us in various sources on how those bodies will be rebuilt. So they're going to be completely destroyed in the fire, then they're built up again, destroyed, again, brought up again destroyed, again, brought up again, until they have done their time until they have done their time. So even though the physical body may not be able to
handle it, Allah subhanaw taala will rebuild those bodies and punish them again. And another thing to notice is that Allah Spano, his thoughts, and His Messenger tells us that our bodies in this dunya will not be the same as the bodies in the Hereafter, but rather, the bodies will become much, much larger and much, much bigger. So they'll be able to bear more as well. So unless I know Allah will change the, I guess, physical composition of our bodies, in the hereafter as well. And Allah subhanaw taala knows best. Go ahead.
You know, when you're just like horsing around or
playing around, I guess,
there is a difference of opinion. And, you know, generally speaking, when it comes to this concept of mocking and playing around, the Sharia is very flexible with it. But it also obviously tells us to keep guidelines as well. And you always want to side on the side of caution. So in a place where you're just with the guys, you're having fun, and you know, maybe you're playing a sport, and you're like, Man, you don't know how to play, I'm better than you that sort of thing. You're mocking an individual. But the point isn't to mock them. It's just, you know, to have fun. So as long as you're not doing something completely haram over here, that's the first guideline that you shouldn't be,
like, you know, saying things which are vulgar, or things like that, that's perfectly fine. So that's guideline number one, guideline number two, is that there should be a way for you to safely presumed that this person's feelings aren't going to be hurt, you need to, you know, safely presume they obviously can never guarantee that. But you should be able to safely presume that. So someone that you meet for the first time is not someone you could probably joke around with and mess around with, but someone you've known for your whole life, you know, what they can tolerate, you know what they can tolerate, then that would be something that, you know, it would be safe to presume that
even if they were to get hurt, you'd realize that they would tell you look, you know, I didn't appreciate when you said this, or you'd see that you know what, you could see it on their face that they're hurt, then you can apologize and make up with them. That's something that is fine. So that is the the second guideline. And the third guideline is that the intention over here has to be pure as well, the intention over here has to be pure. Now, by intention being pure over here, obviously, you can never have a righteous intention, you're not going to make fun of you for the sake of Allah. That's not what we're talking about. We're talking about the righteous intention being over here,
that it shouldn't be to cause harm. It shouldn't be to cause harm, but the thing is, just to joke around to just around to lighten the heart, that is the type of intention the person should have. And as long as these three conditions are met, then bidding law it is permissible, and Allah knows best. Question number three, go ahead.
description for the same person to fulfill this punishment, or whoever does the first among one second accent, it's that either of these characteristics will be befitting of the wild. So if you have if you're an individual that just sits there and counts as wealth out of greed, if you're the one who slanders people and mocks people, and you have these characteristics, there'll be you know, deserving of destruction and threat from our last panel. It's a very good question. I think about a koala. Question number four, what if someone he spent all this time seeking wealth and counting wealth and so on and so forth? However, the pieces that can be
obligatory do does that mean that this you know, obsession with wealth by so
obsession with wealth, you know, I see this scenario that you're mentioning, very, very unrealistic, that a person will give there's a cat and is a very, very, you know, from the side that hate and a righteous person, but at the same time, sorry,
man, he's just an average Muslim. You know, the process.
He tells one of the companions by the name of
I can't remember his first name. The last name was even his arm, he was in his arm. He tells his companion, that the slave of Allah, when he takes wealth, fearing it, that is when Allah subhanaw taala blesses it for him when he takes while fearing it. That is when Allah subhanaw taala blesses
For him, and when he takes wealth, thinking that it will bring him some sort of honor and spring of some sort of nobility, that is when the wealth has already destroyed him, before he even reaches it. That is the one the wealth has already destroyed him before he even reaches it. And it is fear that this, you know, hypothetical situation that you're presenting, is that the person is from the letter that is destroying the person, even before he even you know, reaches him, because he's busied himself with something that while it is permissible, it's on the brink of giving it too much love and giving it too much time. Then when a person spends that much time counting his worth, and
constantly, you know, refreshing his bank balance on his web browser, literally, I mean, what do you think is gonna happen in five minutes, you haven't paid a bill, no one's deposit any money, where's the money going to increase from, it's an infatuation that she thought, you know, instills inside the human being, that maybe someone you know, accidentally deposited money or something, it doesn't happen, but it develops that love of wealth that a person should try to stay away from, that you're trying to stay away from it. That is why wealth. There's nothing wrong with having a lot of it. But it should always be in the hands and should never reach the hearts should always be in the hands and
never reach the hearts. Allah knows best. Last question. Go ahead.
Say then, that when you make an agenda, you're going to be happy forever, and you're not gonna see any hardship that set us up human being in the agenda has been explained all the time. Yeah, I was wondering like, if somebody spares goes to hell, and you're gonna be happy and you're gonna be joyful? And
that is a very good question. That is a very good question. And the answer to that Allah subhanaw taala knows best, Allah subhanho wa Taala knows best. I don't know how to answer that question. But the fact that we should have certainty is that Allah subhanaw taala, he tells us, now hopefully not lay him down. He has to know that they will have no fear nor will they have anything to grieve about. So in the Hereafter, perhaps a Lost Planet Allah will bring about a type of forgetfulness, where people will not remember you know, that aspect of it. Allah knows best.
Also says you're going to be able to see people, not all not all of them, but in certain cases, yes, in certain cases, yes.
May Allah protect us from being in that situation? that protects us from being that situation and Allah knows best pentacle, llama, Chateau La La Land, esta? Furukawa to be like
to be like,