Surah Al-Jumuah #19 Wishing for Death
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Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Surah Al-Jumuah
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AI Generated Summary ©
The title of Bay Assid is a series of discussions on death and life, with the success of Bay Assid leading to a return to studying the Bible. The concept of "has been" is used in the Bible to describe people who are related to the Jewish community, and it is important to understand the challenges of understanding the Bible and the importance of giving guarantees. The importance of death and the misconceptions of it is also discussed, with the need for people to be aware of their emotions and actions in order to prepare for it.AI Generated Transcript ©
If I am just having way too much
fun,
way too much, like, money is good, entertainment
is good,
family, everything is set, everything is cruising.
Right? It's easy for me to forget that
this life is temporary.
Maybe at that time, a good reminder for
me is I should be prepared for
death, and I shouldn't just associate this as
my goal,
But my journey is a lot longer. I
get you can get distracted easily. Alhaqqumu takafah.
Allah says it. When you have a lot
of good things, they
distract. Assalamu alaikum. Before you begin this video,
just quickly wanted to let you know that
so much of the work on the Quran
has been completed on Bayinah TV. I want
you to enjoy systematically studying the Quran from
the beginning all the way to the end
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and family and give it as a gift
also. Thank you.
We are now up to ayah 6. Our
goal today is to reach ayah number 8,
which I think is an easy goal. So
we might not even need the entire time
today, but I'm not gonna go past ayah
number 8. That's at least my my assumption
for today.
Today's subject is going to be really interesting.
6, 7, and 8, all 3 ayah that
we're gonna be discussing have to do with
death, which sounds very dark. But, actually, it's
an opportunity to discuss the Islam's take in
Islam's philosophy
on death, on life and death, and how
we view it, how we're supposed to think
about that, not just philosophically
and theologically,
but what impact is that supposed to have
on my day to day life?
Like death is a reality, but how much
of that plays a role in the way
that I live my life and my emotions,
my, you know, how I regulate myself on
a day to day basis. So let me
just first begin with,
this ayah's translation and then InshaAllah we'll get
into the work.
Tell them. When you see in the Quran,
it's the prophet
being told to speak to somebody directly.
So the prophet is being commanded to address
this community.
So Allah is now
the the lessons so far were to the
Muslims, but now there's a quick switch, and
now temporarily,
go talk to them also. So the secondary
audience
became the primary audience temporarily.
Okay? They became the primary audience. And then
right after that, they're gonna become the secondary
audience again, and the primary audience will once
again be the
Muslims. You ayu had Dazeena Amadu is coming
in ayah number 9.
This is an important,
piece of information because this tells us that
the Quran was speaking to multiple audiences at
the same time.
Right?
And when it's speaking to multiple audiences,
like, I'm talking to you,
but they can hear me.
Right? Or I'm talking to them and they
can hear me.
And then sometimes I
switch over and talk to them directly
while they can also hear.
Kind of like, you know, a parent when
they're yelling at one child and the other
kids are enjoying it.
And then they turn to the other one
and they're like, your turn.
You know? They switch to the other side.
So but it there is this kind of
it's called it's switching from one audience
to another audience. And this is something that
happens in the Quran very strategically.
And this is Allah's way of showing us
that in the in Madira, when the Quran
was being recited and when it was being
declared and publicly shared, that it wasn't just
the Muslims that were listening and engaging with
the Quran. It was also actually the Jewish
and Christian communities that were engaging with the
Quran, and the Quran was actually telling the
prophet to engage them directly in dialogue.
It was actually directly engaging. It's not just
talking about them, it's talking to them.
He's talking to them. And the and the
prophet is being instructed directly
to engage with them, which is really interesting
because there was a mentality
that the scholars, like, they're they're people of
knowledge, and they saw the the rest of
the Arabs as these uneducated people who don't
know how to read and write.
Right? So how can someone who's uneducated officially
be debating with someone who is very well
educated
in their literature? Right? There's there's it's like
it's like somebody who didn't even graduate from
school
debating with someone who has a PhD.
Right? And the the the the scholarship of
the Jewish community, the Israelites, their scholarship
is actually called Akbar in the Quran. Akbar
actually comes from the word hibr, which means
ink.
And because they wrote so much
and because they read the, you know, the
leather that they stretched and they wrote on,
they read that so much and they put
their finger on it so much, their their
hands would always have ink on them.
Smudged from the the reading and the writing,
they did all the time. And so they
just got called people of ink
because they're doing all this reading and writing
all the time.
I had the good fortune of making friends
with a couple of rabbis
and, you know, I I hang out with
them,
they shall not be named because they would
rather remain anonymous,
Right? Which is cool. I get it. So
but what when I talk to them, I
am so impressed with the level of study
that they do.
Like, it's unbelievable how much study they do.
I mean, one of the friends I know,
he he studied,
14 years
in their madrasa, like their religious
school, 14 years,
and then went in, to university
and did a PhD,
you know, another 8 years.
And then after that, he still now studies
an average of 10 hours a day.
This is an average of 10 hours, like
the amount that they study
is staggering.
It's actually so impressive,
you know, And this is their history. Their
history is that of volumes and volumes and
volumes and volumes of books. These are people
of a lot of learning.
And now the Prophet salAllahu alaihi wa sallam
who said, ummi
which means doesn't read and doesn't write.
And you didn't write this with your hands
because you don't know how to write. That's
what the Prophet the claim about the Prophet
He's being told to go debate with them.
Why? How could that be possible? This is
actually the 2nd episode where this is being
done with the Israelites. The first episode that
this was being done was with Jesus, with
Risa alaihi salam.
And with Isa
he went to the Israelite scholars and he
would quote the Torah to them because Allah
taught Isa the Torah and the Injeel.
And he didn't go to their schools to
learn it. Allah revealed it over again to
him. So you can think of it as
tawat
was revealed to Musa
and it was revealed again to
Laysa
So the original Tawat because it was changed
so many times through history, so Jesus had
it again.
So he would quote them the Torah better
than they knew after all of their scholarship,
and we know in the Quran we have
something about Jesus that's not even in the
biblical literature, like he started speaking from the
day he was born.
So now that that's just this is Ummi,
meaning as you're unlettered as if they came
out of their child, he was literally Ummi,
like he just came out of his
and he was already
speaking to them, you understand?
So this is a repeat of something that
has happened before, but the prophet is being
told to challenge them with this divine knowledge.
This also tells us something else about the
nature
of our religion. If you know your book,
if you know
the scripture that Allah has revealed, the Quran,
then
you don't have to be intimidated by the
qualifications
of someone
that I can't talk to them about this
because they have way too much, you know,
too many degrees
that I can't challenge.
Because sometimes you'll find it in a debate
or a discussion, somebody might say, oh yeah,
what degree do you have?
What qualifications do you have?
And qualifications are about how many books have
you read? Right? How many classes and courses
have you taken? You know, how many how
many,
courses of education have you completed
from one degree to another to another to
another, which is all about knowledge,
right? That's all the more degrees you have,
the more knowledge you have.
But the Quran interestingly the Quran didn't emphasize
knowledge
as much as it emphasized
thinking.
So the Quran keeps saying it doesn't
constantly say
don't you then know? It
says don't you then think? Don't you then
so what's the difference between knowing and thinking?
So I'll give you a quick example of
this, because this also goes back to Al
Kitabwal
Hikma. It goes back to that concept.
And that is that, you know, everybody can
watch the news.
Everybody can watch the news. They can say,
oh, this war started
or the price went up for for gasoline,
the price went up or, you know, food
prices went up or whatever. Anybody can see
that.
But there are some people who can see
that and they know
that that means
that there there's a there's a ripple effect
of this bit of news and behind it
there's an entire story and after it there's
an entire story and they can think through
that. It's not just a bit of information,
but they can analyze that information.
Right?
You can study history,
but you can in study in history, you
can see this nation came, this empire came,
that this empire came, that this empire came.
But if somebody studies the philosophy of history,
you know what they study? How do nations
rise and how do nations
fall? What like they study the formula behind
it.
Right? That's actually thinking. That's not just the
information.
Because you know even in school sometimes you
had to take a test, you had to
memorize a bunch of information.
And then when the test came, you just
have to write the information that you memorized.
So you had the knowledge, but you didn't
have the thought,
the thought process behind it. Right? And by
the way, some of the most boring subjects
when you were younger
are subjects like history,
right, literature. These are the boring subjects.
I don't have to know all this. What's
the point of it?
Right? And then as you become older and
wiser, you'll realize that those are some of
the most important things that develop a person's
understanding.
Right? Because then aqal is being applied. What
the prophet sallallahu alaihi wasallam is teaching us
is that it's not the degrees that make
it intellectual,
actually. It's thinking that makes it intellectual.
You can have someone in the desert that
has never gone to a university who's a
bigger intellectual than someone who has 20 degrees.
And they've got all this information
gathered up. And I'm not saying those people
can't be wise. Also, they can be. But
I've met plenty of I I'm sorry to
say this, but I've met you I've met
plenty of PhDs that are stupid.
And I've met plenty of taxi drivers that
dropped down school in 3rd grade that are
very wise,
that are extremely intellectual.
That's reality life. Right? So here,
you go say to them, the prophet's being
told, go address them,
you know, and then say what to them?
The,
You and Adira Hadu means those from the
Jewish community.
Yayu alatina Hadu. The word hadu is interesting
because it's some verb.
Because if it was yayu al yahud, and
yayahu
is the Jewish term also.
Right? And in some societies, this became a
condescending term, but this is orig there's a
history behind the term. We'll look at that
history in a second. But the word hadu
is a verb,
and it was used in Arabic according to
Hamiduddin Farahi. He argues that it was used
in Arabic for those who belong to the
Jewish community.
So it was not a condescending term. It
was actually used as a as a regular
term. The verb in its original meaning in
Arabic, hada yahudu, actually means to make to
to repent, to make dawba.
Hada yahudu means to make dawba. So
actually means those who repented in the past
also.
It doesn't just mean those who are Jewish,
but also means those who repented. Hada also
means to raja'a, to come back. Those who
went back, meaning those who went back to
God, which is actually another meaning of tawba.
Tawba means to return back to Allah, isn't
it? So
it says, If you have the assumption
that you are in fact
close friends and protective friends to Allah
as opposed to all other people, fatama nawulmawt,
then wish for death. In kuntum sadiqeen, if
in fact you are truthful and solid in
your claim. They these are the words that
this is a rough translation of the ayah.
The word hada also means,
you know, the to to move gently,
to move slowly and gently. Okay. So that's
one of the side meanings of it. I
just gave it to you. But I wanna
read this to you because this is this
is actually an excerpt from a book called
Mufradatun Quran,
which means terms of the Quran
written by a remarkable scholar, Hamiduddin Farahi
He was an Indian scholar, but he had
he had studied he had traveled across the
the Arab world also,
and he,
wrote books in which he specialized in what
the Quran is saying and how that compares
to the Torah.
And he actually mastered Hebrew also, so he
knew quite a bit of Hebrew, and he
would comment on words in the Quran that
are also found in the Torah and do
a comparative analysis of them. One of his
most amazing books is
For those of you that can read Arabic,
the correct position in who was to be
slaughtered. Was it Ishmael that was to be
slaughtered by the dream of Abraham, or was
it Isaac? Was it Ishmael or Ishaq? Because
Muslims have both opinions in our history. Some
Muslims believe it was Ishmael. Some Muslims believe
it was Ishmael. So he wrote a book
about why he, he believes it's Ishmael Alayhi
Salaam. What's really cool about his book is
the first argument is, the Quran's argument.
The second argument is the Torah's argument.
And the third argument is from Jewish scholarship,
not even from Muslim scholarship, Jewish scholarship.
And he shows demonstrably how it is actually,
Ismail alayhi salaam that was supposed to be
the one to be solid. He proves it
from all 3
and then comes to that conclusion. But he
very unique, kind of writer. Anyway, so he
talked about about the word Hadu because it
has that that biblical,
connotation. He says,
this word means to admit to repent and
to go back.
This is also used in that way in
the Dua of Musa alayhis salam, which is
in the Quran.
I actually read this to you from Suratul
A'raf,
a guarantee for us good in this life
and in the next life.
From yahuudu
or hada yahuudu is actually we come back
to you, meaning we repent to you. So
the word is used in the meaning of
repentance. And
hada also means for someone to be Jewish,
to actually be Jewish. And that's it's also
used in that way. For example,
So the word Tahuwada for those of you
that are know a little bit of Arabic
morphology Sarf, Tahuwada, Tanasara, so Nasrani means Christian,
Tanasara means to become Christian or to be
Christian.
The,
Tahuwada
means to be Jewish.
So,
And some critics believe that this miss this
word is a mistake in the Quran.
So
he says some people think this is a
mistake in the Quran because the word,
Jewish
or the word or
is not about returning or repenting.
It actually originally has to do with Judea
or Judas or Judah. Actually, Judah,
who's the 4th son of Jacob in the
bible. So Jacob has 12 sons,
and the 4th son, his name is Yehuda,
actually, Yehuda.
And that's in in English or in, you
know, Latinized, it becomes Judah. Okay? And later
on, I'll instead of reading it, I'll summarize
this for you. Later on, the the Jewish
empire from his children, by the way, from
the children of Judah, from Yaqub alayhi salaam,
eventually came Dawud alayhi salaam.
And from Dawud alay salam came Suleiman alay
salam. And Dawud alay salam had a massive
empire, and so did Suleiman alay salam. And
that empire
was called Judah or Judea, actually,
Yehuda. So it was named after their forefather,
which is the son of Yaqub.
Eventually,
the Israelites,
they started fighting with each other. The they
were the believers of that time, the Muslims
of that time, they started fighting with each
other, and they broke that one nation into
2 nations much after,
Sulaiman alayhi salaam. They broke it up into
2 nations called Judea and Israel.
So they're called Judea and Israel. And, eventually,
even those nations fell apart, others came,
and and, you know,
invaded them. And when they invaded them
actually, let me read that part for you
here.
Did I put it here? No. I didn't.
Oh, here it is.
So you should know with a val.
Was the 4th son of
Dawud alaihi salam was from this lineage.
The Chaldeans,
they call them. You can look them up
on Wikipedia. It was a Chaldean Empire. They
came and they kind of destroyed
the Jewish
Empire, and they broke it up. And now
they saw all the Jews,
they didn't used to get called Jews before.
The the the Judeans were the people that
lived in the kingdom of Judea or the
descendants of Judah. You understand?
But the enemy came and they just started
calling all of the Israelites,
and they didn't say with a Dal, they
said with a Dal. So they they changed
it. And so it it started that way.
This just became the new word for them.
But it goes back to the 4th son
of Yaqub alaihis salam, or historically, you can
say it refers to the time where their
empire started disintegrating.
The the the Jewish empire started disintegrating and
that's when this name became the common name.
Now there's another interesting thing about this this
name. The Bible has the story of the
Yaqub and his family. Like, you know, we
have Sur Yusuf in the Quran? So the
Bible has the story of Yaqub and his
wife, and each one of his wives, like
Leah and Rachel and, you know, he had
2 wives and 2 servants and he had
children with all of them. And one of
those, Rachel
Rachel's children are Joseph and Benjamin, who we
call what? Yusuf and Bidyamin. But the other
children, with the way they have the story
is that every time a child was born,
the mother, in this case, Leah, made a
prayer.
Right? Oh, this is a mercy from God
or God has granted this child and and
and things like that. And so she
turns back to Allah and makes dua and
see when Judah was born, and she said
the Hebrew version of
and that's why she named him that and
which actually has similar meaning to coming back
to God
as a as a show of gratitude to
God. So what Allah does in the Quran
when he
says, he's actually
he's taking 2 he's killing 2 birds with
1 stone. 1, it's referring to their empire
name
and their civilizational
name, and it's also referring to the idea
that they came they were supposed to come
back to Allah.
And that's where the names blessing came from.
So that's how the Quran has employed this
name. Okay. Anyway, so in Zaa'amtum,
then there's the word zaam, and this is
an important word to understand in the Quran.
Zaam,
means a snake, a serpent,
means
a lie,
This is let me explain this to you.
Animals, sometimes when they buy an animal,
they check if it's muscular or if it's
got good fat,
depending on what they're gonna do with it.
If they're gonna load a lot of burdens
on it, they wanna see if it's muscular.
If they're hungry, they're gonna check if it's
fat.
Right? Because they wanna enjoy the fatty meat.
Right? So when they check the animal like
that, you guys, some of you think you're
experts in fruits. So you, when you pick
up a fruit in the store, you kind
of like, you check, you check the watermelon.
You're like,
you you you listen to the soul of
the watermelon and then you,
which is, you know, some people have this,
like,
they have this this they they believe to
have knowledge of the unseen when they pick
a cantaloupe or a watermelon,
but
they look like they know what they're doing.
Like, you see some people really take this
seriously. No. Put that tomato down. It's red,
though. Yeah. But that one, you see that?
I they're both red.
So so
but the this this is also called zarum.
Zarum is the animal that you feel the
the flesh on.
Roasted, greasy meat is called shawa uza'am.
You know, the the the first the the
the the land that starts growing a lot
of crop all of a sudden. Right? That's
called,
armor that covers the body. Lots of different
meanings from this word, but
here's the bottom line.
This is why the word za'am was used
mostly
in something that isn't for sure. You're not
so sure about it. So you use the
word zang. Like, you know, you say, hey,
are you gonna come tomorrow? I'm pretty sure
I'm coming.
It. Are you coming?
Pretty
sure. You what are you what are you
doing? You're putting a little bit of doubt
in whether you're coming or not.
And it cannot be verified or known for
sure whether it's true or not.
Like, it it you can't be entirely certain.
And it indicates according to al Azhari,
this is this is the kind of verb
that's used to say when someone's saying something
that you cannot fully trust.
You cannot fully trust it. Now from this
came another word which is zayim.
Zayim. Zayim means someone who gives a guarantee.
So it's used in for example,
that whoever finds the cup, I'm going to
give him the reward of a full camel
load of wealth, and I'm guaranteeing it.
I'm giving the guarantee of it. But the
guarantor
is in in making people believe that he's
going to be able to give something even
though they haven't seen any evidence.
Right? So they have to rely on his
claim
and have confidence in him without evidence. Right?
So that becomes a zareem, a guarantor. Right?
So sometimes, for example, when you're signing papers
or you're signing like an apartment
rent lease agreement
or
you're you're leasing a car or something like
that, they make you fill out all kinds
of paperwork, right? Your date of birth, your
financial records, your job, how much money you
make, how long have you had the job,
what's your shoe size, what your, you know,
what's
your favorite color, all of it. They make
you fill that out. Right? What's your blood
type in case we need to drain your
blood to make the payment, etcetera, etcetera.
But they don't have a guarantee that you're
gonna pay,
but they have to make their best guess
based on your job history, your financial situation.
Right? Have you made payments in the past
or not? And then they basically use that
as the closest thing to a guarantee, so
they do za'om.
Right? And you're you're basically giving them a
guarantee that you're gonna make the payments based
on this. So you become a zayim.
You understand? So the verb being used, if
you are so sure, is actually are you
so confident? But I can tell you're not
that confident.
Because if they were absolutely confident about what
they're saying, then the word zaam wouldn't be
used. You understand?
So if you actually think this, and I
know that you don't totally think this,
then as opposed to other people, Now
before I read some hadith to you, we
need to understand the challenge in this ayah.
Look, I don't try to I don't just
try to read the mufassuroon and then tell
you what they said.
When I study the Quran,
my first process is Allah is talking to
me, not to any of you, he's talking
to me. Right now he's just Allah is
directly speaking with me as a as a
slave of Allah who received,
by whatever means received his final revelation. We
got it from those who believe before us,
so those before us, so those before us.
And now I'm hearing these words. What am
I supposed to think about this ayah? Right?
So my first question that comes is, well,
the ayah says, if you are actually friends
with Allah, then you should wish for what?
Death. So then my question becomes,
well, if I wanna be friends with Allah,
should I wish for death?
Logical question. Right?
Is that, is that what the Quran wants?
If because it's saying, if you really are,
then you should
wish for death. So we need to address
that question.
First and
foremost, that I I misrepresented
what Allah said on purpose. So you understand
the problem with that kind of thinking.
The ayah doesn't say if you're actually friends
with Allah, then wish for death. It says,
if you think you're act if you're so
confident
that you're the real friends of Allah,
as opposed to everyone else on earth.
That's a disclaimer, isn't it? That's an additional
qualification.
So it didn't just say, oh, if you're
close to Allah you shouldn't wanna die. No.
If you're close to Allah and you're so
confident that you're the only one close to
Allah and everybody else is not,
then you know what? You should even be
closer to Allah.
Right? Because if you're that close then get
even closer,
you know, because nobody else is.
So that's that's one dent in that argument.
But the other is let's take a step
back and understand
how Islam wants me to think about death.
Should I be wishing for death?
Should I actually be asking for death?
You know, like sometimes we have these more
Islamic than Islam type,
discussions
where people say things like we love the
akhirah more than we love this dunya, allah.
This dunya is nothing. This duniya is nothing.
It is not even
a tissue, a used tissue. It is, you
know, it will go away. This, you know,
the the and then so much nothing, nothing,
nothing. And I'm like,
if somebody came to you and you said
your parents are nothing,
you'd get upset because they are something.
Somebody came to you and said the Quran
that Allah revealed to us in this dunya
is nothing.
You would have a problem with that. And
if somebody told you if somebody says this
tree is nothing and that mountain is nothing,
well, Allah says go look at the tree
and he says go look at the mountain
and find an aya in it and an
aya is something of value. How how are
you telling me the tree and the mountain
is nothing?
How are you gonna tell me? Allah says
the winds are something.
Allah says the clouds are something. They have
value.
Allah says the sea is something, doesn't he?
Doesn't he say that?
And if it's all nothing by the way,
if I do nothing for you, then you
don't have to say thank you.
Because I did what?
Nothing.
But if I did something for you,
then at least the courtesy is what?
Thanks. Allah
does so much for us, and he talks
about it in the Quran, and then as
a result, what should we do?
We cannot thank him for something that has
no value.
Isn't that true?
So first, the the first is like, this
dunya is nothing. Hold on. Let's put that
in perspective. This dunya is nothing compared to
the
Asira.
Of course, this planet is nothing compared to
the rest of the universe in size.
Jannah is the size of 7 heavens and
the earth combined.
So clearly, the akhirah is way bigger than
this dunya and by comparison, it is nothing.
But right now we are here and this
is something, and this is so important that
Allah decided that throughout this through up up
to us from the 7 heavens, he decided
to speak to us on this earth. You
know what that means? This is something. And
you know what? You're if you're nothing, if
you're so insignificant,
why would Allah tell all the angels that
have ever existed, I have created this creation
that that demands that sajdah should be done
over what I have done?
Like, why would all the angels do sajdah
at the amazing creation
of the human being if we're nothing if
this life is nothing?
And he didn't just say, oh, do sajdah
to the, you know, to the ruh or
because of the ruh. No. He said, I'm
gonna make him from clay, dirt, which is
earth, and then I'm gonna put my ruh
in him, and then you will do sajdah.
He described the entire process
before we were told to do sajdah. So,
you know, sometimes we say these things and
they sound like really cool slogans,
and then you forward them to people when
you see these YouTube shorts. There's
nothing. Hey. I wanna forward this to all
my friends because I'm really depressed, and I
just want everyone else to feel like dunya
is nothing.
Yes. In comparison to the akhir,
the
things you would join this life as opposed
to the akhir are nothing but very little.
So that's 1. The second is I just
I just want to be with Allah Subhanahu
Wa Ta'ala. I don't want to live in
this world. I just want to go to
okay.
Let's talk to you a little bit. Let's
have a conversation with you. Man ahabba. There's
a hadith of the prophet. K? Man ahabba
nika allahi ahabbalahu lika ahu. Whoever loves to
meet with Allah, Allah would love to meet
with them. Okay?
When when and
whoever doesn't wanna meet with Allah, Allah doesn't
wanna
meet with now you would think meeting with
Allah means what?
Death.
So if you don't love dying,
then Allah doesn't love you. And if you
hate dying, then Allah doesn't wanna meet you.
Okay? That that would you might take that.
In,
and some of the his other spouses also
said, we hate death.
What?
Wait. You're supposed to be Islamic.
This is not what this means.
However,
when a believer when death comes to a
believer
when death comes to a believer,
he is given the good news that Allah
is happy with him and he's about to
be honored. This is mentioned in Surat Fussilat.
When a person is dying, angels show up
before you're you're dying,
You're die you haven't died yet. You're dying
and angels have already started showing up in
the in the hospital bed. You're in bed.
People around you are crying and you can't
move your face anymore, you can't show them
with your eyes, but angels are starting to
show up and saying, congratulations, you made it,
sir.
You did good.
Abshunu, but congratulations, Jannah is coming for you.
Nahluw, yeah, we were by the way, we
were your security guards in this life,
and we're gonna be escorting you into the
akhirah.
And you will have everything you ever wanted.
Everybody around you is crying at your life.
You know what?
This person acted like one day they will
love to meet with Allah, and when the
time comes,
Allah is now welcoming them as if he
loves to meet with
them. Okay.
So that at that time, there will be
nothing more beloved to that person except for
what is in front of them.
So they will, at that time, love meeting
with Allah
and Allah will love to meet with them.
And the disbeliever, when they when death is
presented to them,
they will be given the good news of
Allah's punishment and the outcome of their actions.
There's nothing more hated to that person,
more more than what they see in front
of them.
This person hated the meet meeting with Allah.
They hated, Allah hated meeting with them.
This is another narration, same one. The one
who loves meeting with Allah, Allah loves meeting
with them. The one who hates meeting with
Allah, Allah hates meeting with them. The Sahabi
says, I came to Aisha.
I said, mother of the believers.
I heard Abu Hurayrah mention this hadith from
the prophet sallallahu alaihi wa sallam in kana
kedadik, if it is like that, faqad halakna,
then we're dead.
If that is the case, then, I mean,
that means we should all die.
It's such a depressing hadith. That's what he
said to who?
If if that is a hadith, it she
he didn't say the hadith. He just said,
I heard something from Babu Hurayra. If it's
true, we're all dead.
And she said,
well, if the prophet said you're dead, then
you're dead.
But what did he say?
So she said,
what did he say actually? She was curious
now. Tell me what he said.
Who he she he the person then told
her, the prophet said, whoever loves to meet
with Allah, Allah loves to meet with them.
Whoever hated meeting with Allah, Allah does not
like to meet with them.
And then she says,
oh,
he
said,
and there's not one of us who doesn't
hate death.
Who likes death?
So she said, by the way, the one
who's saying, I can't think of anyone who
loves to die
who wants to die. Everybody hates death.
Is he not a Sahabi?
Is he not a Sahabi? He's a Sahabi.
Right? He's not a Sahabi that's gonna make
a YouTube reel about we should love death
more than we love life.
Have you met this? That's a hobby. If
you watch that YouTube video, you'll be like,
well, you need to have a conversation with
Aisha, bro.
Aisha confirmed that's exactly what the prophet said.
So she had heard this before. So she
told him, you're right. That is what the
prophet said.
And it is not what you are going
towards. Meaning, you're go you're taking this in
the wrong direction.
Then she says,
wait.
When the fingers stop moving, when the eyes
are petrified, when the heart when the chest
is humble, when the skin's the hair rises,
meaning death comes, the moment of death, fainda
vadika, and at that moment, whoever would love
to meet with Allah,
Allah would love to meet with them. This
hadith is about the moment of your death,
not the rest of your life.
Now another narration of
the prophet
None of you should wish for death.
None of you should wish for death. And
we have to understand that the ayah just
said if you are French to Allah then
what?
Wish for that. And now the hadith is
saying clearly none of you should
wish for we've we've gotta reconcile this. Right?
We've we've gotta figure this out. Okay.
If it's a good person,
if they live longer,
then they will do more good deeds.
And if they're not a good person, then
maybe they'll make tawba.
So they shouldn't wish for what?
Death.
Allah is keeping
air going into my lungs.
He's allowing me to inhale and exhale, Allah
is allowing my heart to pump blood throughout
my body because
he in his wisdom,
the one who owns everything in his wisdom,
you're he what you meet decides when I
will live, decides when I will die. He
decided
I still have an opportunity to do more
good deeds and I still have an opportunity
to repent. It is not time for me
to leave yet.
When there's no purpose left for me on
this earth, with in Allah's plan, I will
die.
When there's no purpose left. And that purpose
of mine, how long will I live? What
good will I serve? How much opportunity of
good will I have? That wasn't decided by
me, that was decided
by Allah
This is
in the hands of Allah. So nobody should
be wishing for that. Something that is decreed,
you're he what you mean? He gives life,
he gives death.
He gives life and he gives death. Okay?
So now,
alright.
Let's now understand this ayah again.
And before we do, a a couple others
statements about death. 2 about death and 2
about life.
We make a dua in the Quran, and
Yusuf alaihi salaam make this dua.
You Allah, when you give me death, give
me death as a Muslim.
Take me as a Muslim
and join me in the company of good
people.
That's the words of Yusuf alaihis salaam.
We make dua in Surat al Ibra.
Give take us among good people.
Take us among the good people. So these
are duas for what?
Death. But they're not for death right now.
You know what these duas are? When the
time of death comes,
You Allah, allow me to be in a
state of Islam
and allow me to join the people that
are good
when that time comes.
La you saw Allah says
This is preparing for death. Those are 2
separate things.
So that's the that's the the the goal.
The point of my statement so far is
this. The believer does not wish for death,
but the believer prepares for death.
The believer is ready for death,
even if they're not wishing for it.
I have to live my life in a
way that if Allah took me today, I
should be able to say to Allah, you
Allah, today I made Tawba.
Before you took me, I made Tawba. And
I did whatever good I could, and I
was trying to get away from as much
bad as I could.
I have to live my life ready for
death, not wishing for death. You understand the
point? Now
if akhirah is everything and dunya is nothing,
the biggest
convention
of the year
where you realize duniya is nothing is Hajj.
Why? When you go to Hajj, you wear
clothes like it's judgment day already.
You know that. Right?
No. But the billionaire and the homeless person,
the taxi driver, and the owner of the
taxi company all wearing the same clothes,
all lined up same way.
And we're we're standing in 1,000,000 in front
of Allah in the front of his house
saying, here we come Allah, here we are,
here we are, we answer your call. By
the way,
this is a small it's called a dress
rehearsal.
It's a rehearsal for which day?
For judgment day, when we're gonna come before
Allah. That's what this is. So this is
if there's one time where you should forget
about the duniya and you should only think
about the akhirah, it should be when?
Hajj,
we do tawaf
and as we're doing tawaf, we come to
the stone and we say
You our Master give us the good in
this life and good in the next life,
and protect us from the punishment of the
fire. If this is the time to forget
all of duniya,
what should you be asking?
Yeah.
I
don't care about duniya. It's nothing.
Just let me die. Let me die here.
Please, you Allah, let me just die here.
Some people have seen that. When I went
to I say, Allah, just let me die
here. I was like, a cycle?
What?
Why are you saying you just said
See this what what happens is people are
depressed.
People have some hopeless situation in their lives.
People have some other problem going on. They
owe a lot of people money.
Some other situation, they're like, yeah, Allah, just
take me because
you know?
But that's not a spiritual situation, that's a
psychological situation or a financial situation or a
social situation,
and you like to feel better about yourself
and lie to yourself and tell yourself this
is your spiritual situation.
It's not. You're lying.
Stop kidding yourself.
You know? There are some people that like
to be dramatic like that. Yeah, Allah. I
wish I was dead before this happened.
It's a lot easier to just
so unnecessary drama and this is playing with
something that Allah has himself given. Now look
at this.
If Allah did not extend somebody's life, then
somebody gets to the point where they're 40
years old.
Old. The Quran marks 40 years old as
a pivotal moment in a person's life.
There's it's the midpoint of their their youth
has ended and the older age the adulthood
into old age is going to begin. So
it's the halfway it's the it's the halftime
in the in the match.
Right? That's 40 on average.
So Allah says, at that time, what dua
should you make?
My master,
empower me to be grateful for the favors
you've already done for me
and the favors you have done to my
parents.
Isn't that you acknowledging that life has been
good?
Because how can you say, you, Allah, enable
me to be grateful for all the blessings
you gave me and all the blessings you
gave to my parents if there's nothing good
in life,
if you should only be wishing for death,
then this dua would have no meaning.
You understand?
And then you say,
You Allah,
allow me to do good deeds that will
make you happy. Is that a dua for
now or also the future?
That's also the future. Now you're making dua
to have an opportunity to do good good
deeds in the future.
What I'm saying is guys that, you know,
as we as I study the Quran, I
realize I try to analyze what I hear
about Islam
from the from the Subba. What I hear
about Islam from people,
you know, and I see I realized we
use a lot of slogans.
We use a lot of catchphrases
that aren't actually
they're against Allah's book, but they become very
common.
You know? We want death more than we
want life. Who said? Who said?
He put everything in the search for for
you altogether.
Now let's take another stab at this and
understand this properly. The Quran
does not give the same kind of reminder
in every situation.
If you are if I am let not
let me not talk about you. Let me
talk about me. If I am just having
way too much fun,
way too much, like, money is good, entertainment
is good,
family, everything's set, everything is cruising,
Right? It's easy for me to forget that
this life is temporary.
Maybe at that time, a good reminder for
me is I should be prepared for
death, and I shouldn't just associate this as
my goal.
But my journey is a lot longer. I
get you can get distracted easily.
Allah says it. When you have a lot
of good things, they they distract.
And then you end up
basically.
You end up pretty much at the time
of death and you didn't even realize
you were just distracted.
You know? You went from 1 PlayStation game
to the next game to the next game,
1 Netflix series to the next series to
the next series, and now death is here.
So maybe it's a good thing for you
to step back and remember death a little
bit in that situation. You understand?
But if you're going through a hard time,
if you're going through a hard time, like,
when difficulty comes, there's a lesson, it's okay.
Difficulty may be there, but you're gonna die,
so it's okay.
You should just wish for death.
No. Then you should have hope that things
will get better where?
In this life,
in isn't that the opposite?
There's a balance in this religion
that if you're becoming too material,
then maybe
you should step back from the material a
little bit and remember death.
And if you're becoming too gloomy about life
and you're like, oh, death would be better,
then maybe you should just shut that part
of your brain up
and don't listen to that hopeless waswasa
and turn the other way and say, no,
ease will come from Allah.
Allah's help will come.
So this this is a there's a balance
in the Quran. It's not one one size
fits all. My my life, my emotions, they're
not always the same. I go through different
things in life. And at different points, there
are different reminders in the Quran that come
and help me.
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