Striking Examples From the Quran #21
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Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Striking Examples From The Quran
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AI Generated Summary ©
The speaker discusses the negative impact of betting on mental health and the belief in Allah. They also talk about the deeds of the rich Arabs, including their desire for success and their own morality. The "hasn't been revealed" concept is discussed, and the "has been burned" feeling is highlighted as a temporary feeling. The speaker emphasizes the importance of avoiding "has been" meaning "has been" and the need for a way to avoid losing everything. They also mention the impact of recent accidents on Islam and encourage sponsor students to visit their sponsorship page.AI Generated Transcript ©
Before you begin this video, just quickly wanted
to let you know that so much of
the work on the Quran has been completed
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Today, inshallah,
we've moved on to Surat Ibrahim, which has
a number of very beautiful parables.
And today's parable,
seems rather brief. It has some of the
elements that we've touched on before, but some
very new things,
that Allah is going to talk about. Let
me start again as usual by translating the
ayah briefly for you.
The example of those who disbelieved in their
master.
Their deeds are
their deeds are like ash
that,
strong wind
attacks.
On a day that is full of relentless
violent wind.
They are not in control
over anything that they earned in the least
bit.
That is the ultimate loss or that's the
most impossible loss to regain from.
Sometimes they translate
as a far off misguidance. We'll revisit that
when we get to the end, Insha'Allah.
So as you may have maybe,
surmised, this ayah is going to talk about
a comparison of the deeds of disbelievers.
And you can guess that later on in
the same surah, we're gonna see a comparison
of the deeds of the believers.
So, it's the 2 world views of deeds
that are being compared.
The first question that I wanna put before
you,
that Mufasa Rouna also asked themselves is, which
deeds is this referring to?
Right?
And
to to understand the answer to that question,
one
way to think about that is that they
are working hard to undo
Islam.
Islam is spreading, and the the kuffar are
getting worried about that. And I told you
the Maqan Quran is particularly targeting
the enemy forces, the elite of Quraish who
saw Islam as a threat.
So they are working really hard to undermine
Islam any way that they can,
and that's those are their deeds that is
being talked about, their work, their project of
destroying Islam.
Another way to think about that is, you
know, we have, in Islam, a concept of
good deeds. And generally, when you see when
you see,
then it's generally a reference to good things.
Unless you qualify it, you can assume that
is a reference,
not just Amal Salih, but Amal itself,
is a reference to good things.
So we have a concept like charity. We
have a concept like helping each other. We
have a concept like honesty, and, you know,
truthfulness in dealings, or kindness.
These are all
good deeds that aren't that are Muslim, but
also they're universal.
And you might find that non Muslims
also do those things. The kuffar, the Abu
Jahal might also be kind to a child
sometimes.
And, you know, the kuffar might also give
an act of charity sometimes. And, of course,
they took they took care of people that
were coming from for Hajj, and they were
also taking care of the Kaaba, and the
cleaning up, and the maintenance of the facility.
They were also, you know, providing for the
poor quite a bit, and they were sacrificing
animals and giving away quite a bit. In
fact, even when they gambled, which is a
bad thing, but some of the winnings that
they got from gambling, they would give away
in charity. That was part of their thing.
So it wasn't all bad. It's all it
actually reminds me of the one time or
a few years ago when I used to
frequent, Las Vegas for Islamic reasons.
The whole the whole Muslim community, okay? I
don't get I have to say that every
time I bring up Vegas.
But,
you know, in in Las unlike most of
the United States, in Las Vegas, there's actually
quite a bit of free health care.
There's, you know,
relatively more free college education. There's all these
other benefit, and all those benefits are coming
from the casinos.
Right? So the casinos make so much money
that they kinda pour some money over to
the state and to colleges and universities, and,
you know, so good comes from it, you
know, in that sense.
Also a fun place, because it has the
highest concentration
of
psychiatric
specialists
and heart specialists.
Makes sense. You know, lots of heart attacks.
Lots of you know?
But, anyway,
they it's the point I'm trying to make
is even disbelievers, the worst of them, did
some good things.
Even good things that by our standard are
good things.
Helping the poor is a good thing even
by a Muslim standard. Right? But then there's
a I'll add a third dimension to this.
And that is
sometimes,
you know, people who don't have the concept
of Allah, and they don't have a concept
of meeting their and
a concept of gratitude or then, you know,
their entire worldview changes. Because then if you
don't have a concept of god, then whatever
you have is actually yours.
It wasn't given to you. It's yours. You
deserve it.
And whatever you give to someone else is
out of your grace and generosity.
And if you're your own master, because you
don't have a concept of above you, you're
your own master,
then you decide what's right and wrong
because there's no higher authority telling you what
is right and what is wrong. And if
you're the you belong to the highest class
of society,
then in that sense, not only do you
not have somebody else higher than you that
you answer to, you decide, and you set
a standard for what is right and wrong
for the rest of society. In a sense,
you become a kind of a god
for that society. So it only makes sense
that Firaun used to call himself a
and you go up the pyramid quite literally,
right, then eventually, you're going to be in
a position where you're dictating
morality. You're dictating,
you know, all and and you're the all
entitled.
So so it's STEMI your your worldview revolves
around you. You become the god of your
universe because you don't have a Rab in
place. Right? So if you notice the beginning
of this ayah, Allah says,
The example of those who've disbelieved in their
rab. So there's a denial, not just they
don't believe in Allah, interestingly they did have
a concept of Allah, and in places like
Surat Al An Kabut, Allah even explicitly tells
the prophet sallallahu alaihi wasallam to ask the
question,
If you were to ask them who created
the skies and the earth,
this is a late
Maqan Surah.
These are the mushrikoon,
and you're asking them who created the skies
and the earth, and Allah says, I guarantee,
I swear by it, they will absolutely say
it is Allah.
They will say Allah. So it's they don't
have a problem with the concept of God.
They
have a problem of which
can be you know, could be an association
of idols, but there's another dimension of that
too, and that's actually encapsulated in the word
Rab.
So it's not
It's
There's a difference. Not those who disbelieve in
Allah, but those who disbelieve in their Master.
Because when you say the word Rab, and
you acknowledge Allah as you've accepted him in
the higher position of authority. He's not just
someone who made you
and then
lets you go. Like, you know, the car
manufacturer
makes the car, but the manufacturer is not
the one controlling or driving the car. The
owner there's a new owner, and they could
do with the car whatever they want. The
factory that made the pen is not the
one writing with it. They just made it
and they let it go. So God made
the universe. Fine. God made me. God made
you. But then he's busy doing other things.
Now, we're free. He did his part. Now,
we're doing our part. He has no control
or authority over how we operate. So there's
a concept of belief in Allah without Allah
being a rab.
So there's no of Allah. But Allah is
saying that's actually one of the core problems
of the Arabs that that were rejecting Islam,
is they were refusing to accept Allah's place
as and therefore their place
as
Now, the the additional comment that I'm making
to you, in the most simple terms is
if you don't accept Allah as rub,
someone or something will take
the place of Allah as rub in your
life. Something will take its place. And if
you find nothing else outside, it'll be yourself.
You'll become the rub for yourself.
Have you seen somebody who takes their own
own whims, own feelings, and turns them into
their god? Right? That's that's the concept that
Allah even describes in the Quran. So it's
almost as if it's that kind of people
that is being talked about in this ayah
when Allah says,
Now Allah is gonna talk about their deeds.
And like I said, there's 3 implications. There's
either the deeds they're doing to destroy Islam,
one way to look at it. Another way
to look at it is the deeds they
do that are good even by our standards.
But then there's a third, the deeds they
do that are good by their own created
standard.
Right? They come up with their own morality,
so they have their own standard for what's
what's good and what's bad. And that's where
I'm going to start. The other 2 are
easy for you to think about. But the
third one is where I'm going to begin.
They have, in their culture, a disbelieving culture,
they'll have things that they celebrate.
Right? Things that are considered good, like a
beautiful wedding, or a grand sporting event, or
an inauguration
ceremony,
or a very expensive
gala event, and a catering of this or
that or the other, or a celebration, a
national holiday. These are events, deeds, right, that
they look forward to.
And just go back to ancient Arabia,
the rich Arabs, one of the things that
they were known for
was throwing big parties. They would invite all
bunch of people. Everybody come. I'm slaughtering 10
camels and 8 18 goats and, you know,
20 cows. It's gonna be, you know, barbecue
all night, and they'd set up a bunch
of fires, and there's dancing going on, music
going on,
food going on, you know, people just having
fun, and the rich guy is throwing the
party, right? He's just throwing the party right
at the foot of the mountain, everybody's having
a good old time. They're drinking alcohol, they're
having all this food, and a big toast
to our patron, you know, who slaughtered the
camels or did this, and everybody's like celebrating,
he's like,
I love you guys. It's okay. You know?
And he This is their good deed.
They did something good because people had a
great time and it was a great celebration
and you know And people like that in
Arabic, you know what they call them?
The the rich people, they would say, Those
people have a lot of ash.
Literally, they said they have a lot of
ash. You know why? Because the idea was,
man, when that guy throws a party, there's
a bunch of fires, there's a bunch of
meat being cooked, there's a bunch of alcohol,
and when it's all done, the entire valley
looks like it's covered in what?
It's ash from the fire from the night
before.
That that's ash man right there,
you know. So that guy, man, he's he's
he's got serious ash,
and that means he know he throws some
big parties. He's super generous.
You know, everybody has a great time because
he's in the he's in our town you
know, and he he supports these. Now, who
are the Kathir al Rahmad in our times?
It could be some billionaire who comes into
a small town and builds them a football
stadium.
Right? And he's like, Oh, I'm gonna You
know, they're gonna bring jobs in that neighborhood
because the stadium's being built. Construction came to
the area. A new highway started getting built.
A bunch of pubs saw an opportunity, Hey,
there's football, there's alcohol. So a bunch of
pubs started opening up, a bunch of restaurants
started opening up, night clubs started opening up,
and we're all really grateful to this guy
who helped build the stadium or get the
deal here, or this football club that moved
to our area or whatever. They're the Cathedral
Ramad of our time, an example, right? And
everybody's really happy that they came. Everybody's really
happy that they made that move, and everything
else good started happening.
This is good And and by the way,
this is the same thing as, the opening
up of casinos
in the United States. Right? So, in many
states in the United States, because they're Christian
background, right? Many of the Especially the Midwest
of the country is very Christian in its
indoctrination.
So, they don't like gambling because the Bible
is pretty strong against gambling. So, like no
no casinos will exist on
state land. So what they do is they
get these giant cruise ship type
vessels
and they park them right at the dock
and that's the casino. It's not on the
land.
Right?
And so but then they'll give lots of
state incentives and they'll fund the local school,
and they'll open up a clinic,
and they'll open up like a drug rehabilitation
center. Well, why did the drugs come to
the neighborhood anyway? And they'll open up
a facility to help battered women.
Why were the women being battered? Because there's
an excess of alcohol. Where did the excess
of alcohol came from? The casino.
You know, because the guy gambled,
lost all his savings, now he's drinking himself
to death.
And then he's beating people around him, right?
So these things,
they they they feed each other but then
we're so so proud and so happy about
them. You know, when I went to Ireland,
it was interesting, I get at the cabin
in Dublin, and the guy says, Which pub
you want to go to first? Like that's
like the you know, like if you go
to if you go if you land in
jada,
right, they're like, okay, so you wanna go
to the hotel first? You wanna go to
haram first? Like, what's the haram? You know,
you gotta go go go. Right? That's their
haram. Like, so which,
which masjid do you wanna do
first? Right? Which house built by shaitan? You
wanna go first. You wanna go to McGinnis?
You wanna go to this one? You wanna
go make this and make that?
Right?
And I'm like, no, no, no. Just the
hotel. He goes, really? What are you what
are you doing to Dublin? And I was
like Right?
But, you know, and the economy runs on
it. The economy runs on that alcohol. And
I asked the guy, we started talking, and
he's like, yeah. I gave up alcohol 20
years ago. I was like, really? What do
you do in Dublin?
He goes, I, you know, I just woke
up one night and my fists were full
of blood, and I didn't know whose blood
it was,
and I didn't know how it got there.
And I know from then on, whenever I
would walk down the street in the park
or I'd go take my kids to school
or anything,
I don't know who's gonna shoot me because
I don't know who I beat up.
So I was living in fear for many
years.
And I I did 1st, when I first
saw the blood, I didn't know if it
was my wife's blood or one of my
kids' blood. I didn't know.
And it terrified me, and so I stopped.
Right? That's that's what that's the story he
told me. Now the thing is, what I'm
trying to tell you is, in their mind,
drinking is a good thing.
And these pubs, they generate money.
And they bring a nightlife to the neighborhood.
And other businesses pop up. But the evil
they create,
you kind of sweep it under the rug.
Right? So you have societies
that develop their own concept of what is
good,
their own shiny glittery concept of what is
good.
And that is the good that Allah is
now going to comment on.
And some of the good that they do
as a result of that
is actually even by our definitions good. So
if the if the casino
helped open up a hospital where cancer is
being treated, well, cancer treatment is a good
thing,
and, you know, patient service is a good
thing. Those are good services,
but the root of it is something evil.
Right? So then you then then people look
at that and say, well, okay. It's bad,
but look at all the good that's coming
from it too. Look at the good side
of it too. Now Allah is going to
talk about things that are twisted in their
definition of good and even the actual good
that sometimes comes out of it, but the
root of it is evil.
The root of it is something bad. Right?
All of it's being talked about comprehensively
in this ayah. And what does Allah compare
it to? He said,
their deeds, all of them.
They're like ash.
And we have to take pause and understand
something about ash. One
hint towards ash I already gave you. Allah
is taking a pretty good shot
and a pretty good dig at the elite
of Makkah, who used to the best of
them used to be called people of what?
People of ash. And Allah says, Their deeds
are not they're they're much like ash.
Right? And so in the beginning, if they
just heard their deeds are like ash,
that doesn't sound that bad yet.
What? That's yeah. Yeah. Okay.
So this is this is good because ash
was usually a compliment
up until then.
But now let's think a little bit about
what ash is. Where where does it come
from? Ash is the result of something being
burned.
The wood that has been burned or whatever
substance has been burned can no longer be
recovered. It's completely destroyed, and what you have
left is an utterly useless substance, ash.
That's what you have left.
Why when is when ash is burned, it's
a temporary experience.
It's not a permanent long term thing. Whatever
it was, it no longer
exists. So if somebody started a fire to
get heat, they got the heat temporarily, and
then it's gone.
Now it's reduced to ash. If they wanted
to cook something, whatever had to be cooked
got cooked and then got eaten, and it's
gone.
And now all you have left is ash.
It's as if Allah is describing that these
people's deeds are very glorious like a fire
at first,
And they're very tasty like the meal sitting
in front of that fire. And they're very,
you know, beautiful even as an experience as
people, you know, gather around the fire and
celebrate it and there's this there's
the the pyrotechnics
of it all. Right? And there's the the
the glory and the glitz and glamour of
it all like a massive football game
or like a huge,
you know, election, inauguration
ceremony or something like that. Right? These are
massive events.
They have a huge fire to them, but
then these are temporary events. These are temporary
deeds that look like they're amazing, but then
all you have left at the end of
them is ash. And Allah is comparing the
memory
or the long term effects of those
major events
to ash.
That's actually all that's left is just this
memory.
And all you want to talk about is,
you know, why did these billionaires throw these
giant parties Because they say, my grandfather threw
the first you know, started the first bonfire
and killed the first camel here, and then
my father killed 2 camels. And today, I'm
killing 80 camels.
And we're like,
you know, and he wants to remember the
legacy of the ash and the the parties
and all of that. Right? He wants to
bring all of that up because that's their
that's their their their treasure, is the is
the heirlooms of the previous generations and the,
basically, the ash that they've collected from all
those fires of the past.
But if you actually
contemplate
somebody who goes around collecting ash,
what are they collecting?
They're collecting something that's utterly useless.
They're collecting something that's a memory of something
that burnt out a long time ago.
Right? They're living in the past.
They're glorifying something that happened, even though the
reality now of it is worthless, and it
has no reality to it. So what happens
with these people? They celebrate these moments, and
then they want to keep on reliving these
moments. They'll put a poster of it and
a framed
picture of it or, you know? Because keep
keep the memory alive. And that's being compared
to someone who gathers a pile of ash
and just is is holding on to it.
Their deeds, they're they're they don't look at
their deeds and say, this did something for
me in the future.
They look at their deeds and say, this
was so amazing in the past.
Because all they have left now is the
ash from the fire that was once burning.
You see?
The believer, when they do a deed, a
meaningful deed, they're not thinking about the past,
they're thinking about the
future. Yahala, accept this deed.
Accept it from us. We're we're our concept
of deeds is actually one that pushes us
into the future,
not the past.
Another
kind of side note on this, because you
know, I'm involved in the world of business
to some extent, and there are some people
I look at as mentors, seniors that are
that have accomplished amazing things in business. And
one of them,
was
very, very successful, told me something about his
hiring practices.
His business is worth $7,800,000,000
He's doing okay.
You know? Doing alright. So he and he
and he says, how do I hire people?
He says, when I hire somebody and he
has a tech firm. When he hires, like,
somebody who graduated from some elite school, Harvard
or
MIT or somewhere, you know, And they come,
and they start talking about, yeah, I graduated
here. I got this degree. Then I did
this. Then I did this. Then I did
this. I was like, the interview's over before
it even started.
Why? Because this person, all they wanna talk
about is what they did.
They wanna look back. And when I find
someone who doesn't even have that much experience
and says, this is what I want to
be able to accomplish, this is what I
know I can do, this is what I
wanna push myself to do, give me this
opportunity so I can try this, this, and
They're not looking back, they're looking where?
They're looking ahead.
And even when you ask them about their
past, they say, I did that, and that
was challenging, but I think I'm ready for
much bigger challenges. They're not living in their
past.
They're not constantly reminding of their past. They're
looking ahead. These are people that are not
collecting ash,
right?
Their their deeds are like just piles of
ash.
Now the thing with ash, not only is
it a memory of the past, not only
is it utterly useless now,
it's also something very frail.
It's something you'd have to put in a
jar,
or some kind of urn, or something to
protect.
You can't take ash that you want to
preserve
and pour it on top of your dining
table,
or pour it on your coffee table and
turn the fan on.
You can't do that. You can't have it
there and have the kids nearby, and a
kid even comes near and goes
or
and what's gonna happen?
It's gonna start disappearing. It's gonna start flying
away. If this is your precious collection,
then it's very, very delicate.
First of all, it's not precious. It's it's
worthless.
And second of all, it's really hard to
preserve.
Now what does Allah do with this collection
of ash?
He says,
Like ash,
that very strong wind attacked.
The the the ring was very strong against
it.
Now how much wind or how much air
does it take to get rid of ash?
A single breath.
You could just take a piece of paper
and just go like that. It's gone. But
Allah says, No, no, no. That's not what
I want.
I want a wind
to come.
Now if a strong wind comes and hits
it let's say it hit it for one
second,
just one second.
Is that person who was preserving this ash
This is my great legacy
and the legacy of my ancestors. This is
our family legacy.
And they're trying to hold on to it.
After one second of the wind, are they
able to
restore what was taken away?
No. But Allah adds
on a day that is ruthless.
And actually,
we saw before as a description of wind.
This is
as if the entire day, the 24 hour
period,
not a second of it went by without
the wind attacking.
The thing itself is so weak that you
didn't need a strong wind and a storm
and a constant,
you know,
but Allah sends something that sounds like overkill.
It sounds like way too much response for
something so weak to begin with. This kind
of wind would be enough to take out
entire trees.
It would be enough to take out entire
buildings.
And here Allah is taking out just a
pile of ash
with it.
Just And and then on top of that,
imagine the ancient Arabs sitting in the desert
with a pile of ash.
And once it flies, it mixes in with
the sand and goes into the rock, and
if this wind came with such strength,
the the image that Allah is creating is
so it's so strange. He says,
would have been enough. He says, they have
no control over everything that they had earned.
All this past history that they collected, They
have no control over it. It's all gone,
not even in the least bit. It's not
even some
ash remains, some tips of it on their
fingers. Nothing.
The wind came and just took it far
and wide.
You know, one of the things that I
was studying a while ago from in the
context of another Surah was volcanic ash.
And volcanic ash is interesting.
Sometimes there's volcanic ash in places like Greenland,
you know, and parts of Europe. And the
wind Allah has created in this world, sometimes
that ash
very regularly travels
across the oceans
and ends up in Sub Saharan Africa.
You know? And it it's it's incredible that
the the way because it's so light and
it's so weightless
that it actually travels 1,000 and thousands of
miles.
Forget
bringing all of it back, you won't even
be able to bring one speck
of that back. Not even one speck of
it back.
The mindset that Allah is creating about deeds,
and the way he wants the believer to
learn from this parable about deeds. One of
them, I believe, it has to do with
you know, in in in in the business
world, we talk about, you know,
perishable expenses
and nonperishable
expenses. What are the ways you can think
about that? If you, you know, if you
buy a candy bar, or you buy a
pair of socks, or you buy a toothbrush,
or toothpaste, or something. These are things you're
going to use up.
You you use them up, and you go
you have to buy them again, use them
up again, buy them, and use them up
again. But when you get something like a
car,
right,
it's not just something you're using up. You're
actually utilizing it, and you're using it to
maybe even generate income.
You're doing something more with it. When you're
buying real estate, you're doing something more with
it. So the same money that you have,
some of it is used on things that
will not produce any future benefit. It's gonna
get consumed right away the way the way
that fire consumes right away and reduces something
to ash.
That money and the same thing is true
of time. You have, for example, I keep
giving the example of, you know, young men
that are preparing for a sports team or
something. When they wake up in the morning
and they're gonna, you know, between 5 AM
and 6 AM, they're gonna go for a
run or something. Or they could wake up
at 5 AM and until 6 AM, they
can watch stupid videos on YouTube.
They could do that.
It's the same hour, it's the same 60
minutes,
but the way you spent that time either
invested something into the future,
or you burnt it and reduced that opportunity
to ash. You understand what I'm saying?
So our deeds, the believer starts thinking, what
of my deed what of my deeds, what
of my time am I reducing to ash?
And what of it am I planting for
the future?
Allah is saying the people of the false
world view,
everything they do reduces to ash.
Nothing actually goes into the future, even when
they think it does.
Even when
they think it's long term planning, it's. I
don't think it's too far fetched. Yes, of
course, this is also an imagery of judgment
day.
Don't think it's too far fetched. Yes. Of
course, this is also an imagery of judgment
day
because on judgment day, Allah says,
we will approach whatever deeds they had done
and turn them into scattered dust, which is
a similar image to ash being blown away.
But there's another possible application of this ayah,
and that is that when the Quraysh were
hearing this, these people of the all their
deeds are gonna get scattered away like ash,
meaning their memory will be destroyed. The thing
that they used to be proud of is
now the thing that they're being humiliated with.
Right? It's being flipped on its head.
It's interesting that they're going to show up
with
a lot of fire and flame on the
battle of Uhud.
And many of them, when the battle is
done, near 70 of the elites of Quraish,
they're gonna be lying there dead on the
battlefield.
And all of their memory and all of
that investment and all of that
pride and all of that social status,
everything that they represented
reduced to ash.
Nothing left.
You know? And that's gonna be a day
that's very tough against them. It's almost as
if you can call it Yomun Asif.
And all the investments they did to destroy
Islam up until then, which was culminating on
the battle of Badr,
They have no control over anything that they
earned in the least bit
in the least bit.
And then Allah even the the conclusion of
this ayah,
It's so interesting.
You know, the word in Arabic means waste.
The word also means to be lost.
I know commonly we translate it as misguidance,
that's the spiritual meaning, but the literal meaning
of
is actually someone lost. So someone lost in
the desert is
That's actually what it means.
The ash being flown away,
scattered around the desert,
what more powerful an image of something being
forever lost?
That is the ultimate thing that gets lost.
Like as if Allah is saying, if there's
something that's lost so badly, it can never
be brought back again, it would be the
deeds of the disbeliever.
And he adds the qualifier,
the the which
is
Now in Arabic means far. Some of you
are familiar with the word,
but in Arabic also means impossible.
So the many figures of speech in Arabic
that use the word,
describe more
for example.
They'll say,
it's more impossible than grabbing a falcon with
your arm, just the falcon flying in the
sky, you're gonna grab it like that, more
impossible.
The word actually gets used for example,
is that's a return that is not far
it's actually far fetched. It's impossible.
That's actually what it's saying.
So now in this ayah, Allah says, that
is a kind of loss, and that's a
kind of disappearance and gone to waste that
is impossible to retrieve.
It's impossible to come back from. What
an incredibly terrible loss. You know, this was
this is again another fine finally, I'll say
this is the reversal of another concept in
in a dominant society. In the dominant society,
when Islam emerged and a young man became
Muslim, his family told him, think about the
future. You're ruining your future.
Think about what your family is thinking. You
know, we have a history. You're part of
that history. We have lots of hopes for
you in our future.
Like they told a prophet of Allah,
And we have lots of hopes in how
you're going to be in the future.
You're ruining our hopes.
This Islam, you're not thinking straight. What's going
to happen tomorrow? What's going to happen 5
years from now?
You know,
your dad was going to hand you the
entire inheritance,
now he can't do that because you've become
Muslim. Think about that.
And now Allah is saying, the only people
who aren't thinking about the future are the
people who are on kufr, And the only
one who's thinking about the future is the
young man who accepted Islam.
He's the only one. Everybody else is actually
openly just falling into impossible loss to recover
from. May Allah give us the clarity of,
you know, in terms of our actions, what
of our actions are going to last forever
and are are going to continue to produce
good? So after giving us this this incredible
parable I'll give you one more thing about
this ayah. Look at just even the next
ayah.
He says
He says, didn't you see that Allah created
the skies and the earth purposefully?
You know, ash lost its purpose, but Allah
said, Allah meant Allah created everything with purpose,
and if he wants, he could remove you.
So in the previous, he was removing the
ash,
And he says, if Allah wants what's what's
ash? I can also remove
all of you. You can be if you
are nothing but useless deeds, then you are
worthy of being removed yourself.
And he says,
and he can bring forward
or he'll bring forward a new creation creation,
meaning a creation that will fulfill its purpose.
That won't be like ash that deserves to
be just scattered away.
You know? It's as if now Allah is
telling us, we are
we cannot disassociate
ourselves
from our deeds.
We cannot disassociate ourselves from our deeds. We
are a collection of our deeds. May
Allah make our deeds
weighty before him and acceptable before him, and
may Allah not allow all any of our
deeds to be turned into scattered ash.
Assalamu
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