Taimiyyah Zubair – Quran Reflect – Study of Surah Insan
AI: Summary ©
The Day of J bills is discussed as a way to learn and reflect on Islam's reality, including the benefits of having control and rewarding behavior with alcohol, the importance of fearing the day of judgment and giving food to others, and the need to fulfill promised warranties and fulfill obligations. The speakers stress the importance of hearing and seeing in Islam, as it is a way to learn and act with a decent way. The use of gifts and thanking people for their help is emphasized, along with the importance of hearing and seeing in Islam for it is a way to learn and reflect on the reality of Islam.
AI: Summary ©
On behalf of Frisco Masjid, we would like
to welcome Al-Maghrib Dallas, Qabila Bushra and
Ustaza Tamia to Islamic Center of Frisco.
And all of our esteemed guests, thank you
for coming and attending our session.
I would like to invite our young sister
here who would begin our event with Quran
recitation.
Please, if you would like to go.
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Surah Al-M The recitation that we just
heard is of Surat al-Insan.
And Surat al-Insan is a blessed surah
of the Quran, which has many names by
the way, which shows how important it is.
And the Prophet ﷺ used to recite this
surah every Friday in Fajr prayer.
Every Friday in Salat al-Fajr, the Prophet
ﷺ would recite this surah.
So this is a surah that is a
very important surah, and at least once a
week a person should recite it or listen
to it, as is the sunnah of the
Prophet ﷺ.
So it should be like a weekly reminder
for us.
And the reason why I chose this surah
is because a lot of people know about
Surat al-Kahf, the Prophet ﷺ, that we
should read it on Fridays.
A lot of people know what Surat al
-Kahf talks about, they know its meaning, they
recite it, they memorize it.
But Surat al-Insan, a lot of people
are not familiar with it, whereas the Prophet
ﷺ would recite it in Fajr prayer.
Fajr prayer, every Friday, Fajr prayer is such
that the recitation is loud.
And so the fact that the Prophet ﷺ
would recite it in Salat shows how important
the surah is.
How pertinent its reminders are, how necessary it
is for us to learn from the surah.
So I hope inshallah in today's session you
will get a taste of the meaning of
this surah, and I hope that you will
continue with this journey, and inshallah learn the
meaning and memorize this surah and recite it
yourself in Salat as well, inshallah.
Bismillah ar-Rahman ar-Rahim.
Allah ﷻ says, هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ
مِّنَ الدَّهْرِ لَمْ يَكُنْ شَيْءً مَذْكُورًا Allah ﷻ
asks us a question over here.
And the question is, that has there come
upon the human being a time when he
was not even something that is mentioned?
And this question is a rhetorical question.
And the answer is very obvious.
That yes, of course, there has been a
time when the human being was not even
something that is mentioned.
In fact, if you consider time, out of
time, like from the beginning to the end,
a large portion of time went by without
human beings even existing.
Isn't it?
When you think about it, the earth is
millions of years old.
Where were people a million years ago?
We didn't exist, right?
Where were you and I a hundred years
ago, two hundred years ago?
We did not exist.
Was there a concept of you a hundred
years ago, two hundred years ago?
No.
Is there anything that was written for you,
that was gifted to you, that was in
your name?
Was there a passport that existed in your
name?
Was there an ID card, a driver's license
or something that existed in your name?
No.
And before you and I, of course, there
was a time when the human being, the
concept of the human being even did not
exist.
Right?
Allah Subh'anaHu Wa Ta-A'la told
the angels that, إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفًا
That I am going to place on the
earth a khalifa.
Someone who is going to succeed the creation
that existed before or someone who is going
to come in successive generations.
So yes, there was a time when people
did not exist.
There was a time when you and I
did not exist.
There was no mention of us.
لم يكن شيئاً مذكوراً The ulema also say
that here, لم يكن شيئاً مذكوراً means that
there was a time when a person was
not even worthy of being mentioned.
Okay?
And you see this with regard to certain
people.
That they are completely unknown.
Nobody knows them.
They exist in the world.
But hardly anybody knows them.
Maybe a few people in their family.
Maybe a few people in their society.
That's it.
But then all of a sudden what happens?
That individual does something that is so pleasing
to Allah.
That Allah Subh'anaHu Wa Ta-A'la
loves that person.
And when Allah Subh'anaHu Wa Ta-A
'la loves that person, Allah Subh'anaHu Wa
Ta-A'la calls Jibreel.
And Allah tells Jibreel, Oh Jibreel, I love
so-and-so.
So you should also love so-and-so.
And so then what happens?
Jibreel loves that person.
That person becomes madhkoor.
Someone who is mentioned.
Worthy of mention.
Where?
In the presence of Allah Azza wa Jal.
Allah mentions that person.
Jibreel mentions that person.
And then what happens?
Jibreel tells the inhabitants of the heavens that
Allah loves so-and-so.
I love so-and-so.
So you all should also love so-and
-so.
And so the angels also begin to love
that person.
And then love and acceptance for that person
is cast.
Where?
Among the people of the earth.
Subh'anaHu Wa Ta-A'la.
Just recently Khalid al-Nabhan in Gaza.
Ruh al-Ruh.
When he was martyred.
How many of us felt that pain?
Right?
Why?
Because last year when we saw how he
responded to the death of his grandchildren.
That is something that amazed us.
Right?
We didn't know him.
We didn't meet him.
But we hope that inshaAllah this is a
sign of Allah's love for him.
And we hope that inshaAllah this is a
sign of Allah's acceptance of him that this
man became so famous.
Where was he 2 years ago?
He lived in Gaza then also.
But you and I didn't know him.
So many people did not know him.
Right?
And if you think about it these days
what is it that people strive for?
What is it?
Is it money only?
No.
People strive to be famous.
People will do the craziest of things in
order to make a video, in order to
put something online with which they can grab
other people's attention.
Because fame is everything.
If you've got fame, if you've got followers
then you've got the money and you've got
good deals and you've got good brands, etc.
Right?
So fame is everything.
Fame is what people seek.
Because they want to be mentioned.
They want that their name is mentioned on
the tongues of other people.
But this is not success.
Success is that a person is mentioned by
Allah Azzawajal.
Because if Allah loves a person and Allah
mentions that person then that person has truly
made it.
So yes, there are people who are completely
unknown.
And then what happens?
They do something sincerely for the sake of
Allah.
Purely to seek Allah's approval.
And what happens?
They become madhkur.
They become someone who is mentioned here and
there and everywhere.
Subhanallah.
So هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ
لَمْ يَكُنْ شَيْءً مَذْكُورًا Was there not a
time when the human being was not even
something that is mentioned?
Yes.
Why?
Because people did not exist before.
So where did people come from?
Who is it that brings them honor?
Who is it?
Allah Azzawajal.
Allah tells us in the next ayah that
إِنَّا خَلَقْنَا الْإِنسَانِ Indeed, we are the ones
who created the human being.
From what?
مِن نُطْفَةٍ أَمْشَاجٍ From a mixture of sperm
drop.
Something so tiny and something so despicable.
Something that really is not considered appropriate to
even mention.
It's awkward to even refer to.
But this is the origin of human beings.
This is how Allah subhanahu wa ta'ala
created them.
From something so tiny, so insignificant.
But when this human being believes in Allah
and seeks the approval of Allah, then look
at what happens.
This person is loved by the angels, is
loved by the inhabitants of the skies and
the earth.
إِنَّا خَلَقْنَا الْإِنسَانِ مِن نُطْفَةٍ أَمْشَاجٍ And why
is it that Allah subhanahu wa ta'ala
created us?
Why did He put us in this world?
Is it just so that we live our
time and we spend our days and nights
just chasing this world?
Is that the reason why Allah created us?
Allah tells us, نَبْتَلِيهِ We put Him to
trial.
The reason why Allah subhanahu wa ta'ala
created us is to test us.
And ابتلاء is to test something, how?
By turning it upside down and by putting
it, by exposing it to different conditions, to
different situations.
Like for example, you see at IKEA, that
chair that's just sitting and something is just
hitting it constantly.
Why?
To prove to you that hey, if you
sit on it, and if you just relax
on it, the chair is not going to
break on you.
Here is the proof.
Tried and tested.
So this is what ابتلاء is.
This means that Allah subhanahu wa ta'ala
will certainly test us in this world, how?
By putting us in different situations, in ease
and in hardship.
He will test us by giving us something,
and He will also test us by taking
something away from us.
He will test us with health, and He
will test us with illness.
He will test us with wealth, and He
will also test us with financial restrictions, financial
constraints.
He will test us through different conditions.
نبتليه فَجَعَلْنَاهُ سَمِعًا بَصِيرًا Allah says, and We
made him hearing and seeing.
Meaning Allah subhanahu wa ta'ala didn't just
create people for a test that they are
not capable of.
No, Allah subhanahu wa ta'ala has also
equipped people with the necessary faculties with which
they can learn in order to be able
to pass this test.
فَجَعَلْنَاهُ سَمِعًا بَصِيرًا And the hearing and seeing
is mentioned over here.
This doesn't mean that every human being is
such that they are able to see with
their eyes and they are able to hear
with their ears.
No, these are mentioned over here because these
are tools of learning.
We learn how?
By listening.
We learn how?
By seeing.
And the real vision and the real hearing
is of what?
Is of the heart.
Because there are many people who are able
to see with their eyes, but their hearts
are blind.
They are able to hear with their ears,
but again, their hearts are deaf because they
don't benefit from what they see, they don't
benefit from what they hear.
فَجَعَلْنَاهُ سَمِعًا بَصِيرًا We've made him hearing and
seeing, meaning capable of learning, capable of understanding.
And in this is a message that in
order to pass through these tests, what is
necessary?
That we pay attention, that we learn.
فَجَعَلْنَاهُ سَمِعًا بَصِيرًا Allah subhanahu wa ta'ala
says, إِنَّا هَدَيْنَاهُ السَّبِيلِ Indeed, we have guided
him to the right path.
Allah subhanahu wa ta'ala didn't just put
us in this world and left us to
fend for ourselves.
No.
إِنَّا هَدَيْنَاهُ السَّبِيلِ We have guided the human
being to the right path.
How?
By sending prophets, by sending revelation, and also
by putting the monitor in the heart that
makes you question, that tells you, that questions
you, that stops you, that reprimands you when
you do something wrong.
So, إِنَّا هَدَيْنَاهُ السَّبِيلِ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
Now it is up to each person.
It is up to al-insan.
Either he can be grateful or he can
be very ungrateful.
It is up to him.
إِمَّا شَاكِرًا وَإِمَّا كَفُورًا So this is the
test.
What are we going to choose to do?
Are we going to choose the path of
shukr?
Or are we going to choose the path
of kufr?
إِمَّا شَاكِرًا وَإِمَّا كَفُورًا Now, what is interesting
over here is that typically, when Allah SWT
mentions different, opposite words in the Qur'an,
in the same context, they will be of
the same strength.
Like for example, if there is شَاكِر, then
the opposite of that would be كَافِر.
If there is كَفُور, the opposite of that
would be شَكُور.
But here, that is not the case.
شَاكِر and كَفُور.
شَاكِر is a person who is grateful.
And كَفُور is a person who is extremely
ungrateful.
كَفُور is more powerful.
So either he can be grateful or he
can be very ungrateful.
Why is that the case?
The ulema say that this is because إِمَّا
شَاكِرًا, the شُكر that Allah SWT wants from
us is not a lot.
If a person does even a little bit
of شُكر, that goes a long way.
Why?
Because Allah SWT is extremely appreciative.
If you think about it, in a single
moment, how many blessings of Allah do we
enjoy?
So many that we can't even count them.
Isn't it?
But when you say الحمد لله once, what
does that do?
تم لأ الميزان.
It fills the scale.
Subhanallah.
What Allah SWT wants from us is not
that we do a lot because that is
not possible for us.
In fact, we learn in a hadith, and
it's one of the most scariest hadith if
you think about it, that if a person
were to spend their entire life from the
moment they're born until they die, they spend
their entire life dragging their face on the
ground in showing humility to Allah.
Imagine, your entire existence in the world, what
are you doing?
Dragging your face on the ground.
Why?
To show humility before Allah.
If you were to do that your entire
life on the day of judgment, you would
look back and say, this was not enough.
This was not enough.
Because the fact is that we can't even
enumerate the blessings of Allah.
And if we can't even know, if we
cannot even comprehend what those blessings are, and
how many those blessings are, how can we
thank Allah enough for those blessings?
Think about it.
Before gratitude comes what?
The realization that yes, this is a blessing.
But we are not even capable of listing,
of counting all of the blessings because there
are so many.
So Allah does not expect from us that
we do a lot of shukr.
Why?
Because that's not something that we're capable of
doing.
And no matter how much shukr we do,
will it ever be enough?
Will it ever be enough?
Never.
I'm sure you've heard that if a person
were to try to repay their parents, just
their mother, by spending their entire night awake
looking after their parents, is that, or if
they were to do a whole lot to
take care of their parents, would that be
enough to show gratitude to them?
Never.
Could you ever repay your parents?
Never.
You couldn't.
And this is just your parents.
Just the mother.
You can't do that.
How could we ever thank Allah enough?
We cannot.
That is not within our capacity.
So, or he can be extremely ungrateful.
Why extremely ungrateful?
Because this teaches us two things.
The first is that even a little bit
of kufr is too much kufr.
Even a little bit of ingratitude to Allah
is what?
Extreme ingratitude.
Because who are we without Allah?
Nothing.
We are what we are.
We have what we have.
We enjoy what we enjoy.
Why?
Because of the favors of Allah.
Right?
In fact, the mercy of Allah is so
vast that even when He puts us in
some kind of trouble, in some kind of
hardship, when He tests us with some kind
of hardship, through that hardship He gives us
so much more.
Isn't it?
Like for example, you get hurt.
Okay?
You get hurt.
You stub your toe.
Alright?
And as soon as you feel the pain,
you say, Bismillah.
Alright?
And then you just hold your toe and
you make some dua, you recite Surah Al
-Fatiha seven times for example to manage the
pain and your pain goes away.
Alright?
Or it doesn't go away but you do
sabr, you do shukr and you manage it
and eventually it goes away.
If you compare the pain versus the reward
that you got for your patience, what is
more?
The reward that you got for your patience.
Right?
So, kufr, the nature of kufr, of ingratitude
is that even a little bit is too
much.
Why?
Because Allah Subh'anaHu Wa Ta-A'la's
favours are way too many.
So, imma shakiran wa imma kafura.
Another thing that we learn from this is
that even if people were to become kafur,
they don't just do a little bit of
ingratitude or a little bit of disbelief but
a lot.
Like for example, in a hadith we learn
that if all the people were to become
like the most wicked person.
Imagine if everybody was like Fir'aun.
Everybody became like Fir'aun or worse than
Fir'aun.
Imagine.
Could that harm Allah?
Would that harm Allah?
No.
So, even if people choose the path of
kufr, extreme kufr, that does not harm Allah.
It does not affect Allah.
Our kufr affects who?
Harms who?
Ourselves.
So, imma shakiran, either a person can be
grateful and if he is grateful, he will
find Allah Subh'anaHu Wa Ta-A'la
to be extremely appreciative or people can choose
the path of kufr.
Not just kufr, extreme kufr.
And even if they were to do that,
they would not harm Allah at all.
Because Allah Azzawajal is completely independent of people.
He does not benefit from our worship.
He does not suffer.
He does not get harmed because of our
ingratitude and disbelief.
This is something that only affects us.
So, imma shakiran wa imma kafura.
Now, if a person chooses the path of
kufr, then this is something that only harms
them.
Because Allah says, inna a'tadna lilkafirin.
Indeed, we have prepared for the kafirin.
Who are the kafirin?
Those who disbelieve.
Those who are ungrateful to Allah.
And by the way, you notice disbelief and
ingratitude.
Both of them are called kufr.
Because disbelief in Allah is essentially what?
Extreme ingratitude.
So those who disbelieve, Allah Subhanahu wa ta
'ala says, we have prepared for them salasil.
Chains with which they will be tied up.
Wa aghlalan.
And collars around their necks.
Wa sa'ira.
And a flaming fire.
A blaze with which they will be burned.
This is the punishment for who?
For those who disbelieve.
In contrast, if a person chooses the path
of gratitude, then what is it that they
will find?
They will find Allah to be extremely appreciative.
So Allah Subhanahu wa ta'ala says, innal
abrara yashraboon min ka'sin kana mizajuha kafura.
From here on begins the detail of the
reward that Allah Subhanahu wa ta'ala has
prepared for those who are grateful to Allah.
For those who believe in Allah.
For those who strive for the pleasure of
Allah.
And Allah Subhanahu wa ta'ala mentions in
the rest of the surah the rewards of
paradise.
And if you look in the entire surah,
there's literally only one ayah that describes the
punishment of *.
Okay?
There's another reference to a painful punishment, but
it's just that's all that is mentioned, painful
punishment.
In this ayah, this is the only ayah
where the punishment is described.
And the rest of the surah is all
about the rewards of paradise.
Typically you see in the Quran that where
punishment is mentioned, reward is also mentioned.
Right?
But here you see only one ayah describing
punishment, and so many verses describing at length
what the reward will be.
And this is the mercy of Allah.
The appreciation of Allah.
So Allah Subhanahu wa ta'ala tells us
who will get this reward.
He says innal abrara, indeed al-abrar.
Abrar are those who are righteous.
Okay?
Those who do bir.
And not just a little bit of bir.
Those who do a lot of bir, a
lot of good work.
Okay?
Generally, if you think about it, our focus
is on what?
Staying away from what is haram.
Right?
That okay, don't eat haram, don't do the
major sins.
Right?
Just avoid what is haram, and that's what
a good person is.
And also people focus on what?
Fulfilling their obligations.
That okay, we will pray our daily prayers,
we will give our zakat, right?
We've done our hajj, alhamdulillah.
We look after our parents.
We look after our families.
You know, we fulfill the obligations that Allah
Subhanahu wa ta'ala has imposed on us.
Abrar are not just those who fulfill their
obligations and who stay away from haram.
Abrar are those who increase in doing good
things.
Okay?
Who increase in doing good things.
And this is something that we need to
think about.
Because when it comes to money, for example,
are we satisfied with just enough that covers
the bills?
Are we?
No, seriously.
Okay.
Are you satisfied with just going to Costco
and just buying like groceries?
What do you want?
What do you want?
You want more, right?
You want to check all the aisles and
you want to see if there's any like
nice product, you know, nice thing that you
could add to your kitchen, right?
Nice gadget that you could bring to your
home that could make your life easy.
Are you satisfied with the phone you bought
three years ago?
No.
The moment a new phone is out, you
want it.
Right?
The moment a new update is out, you
want it.
The moment a new kind of a dress
is out, a new kind of an abaya
or hijab or hijab pin is out, you
want it.
Right?
When it comes to worldly things, we're never
satisfied with just the basics.
We're always seeking more.
Why?
Because the more we have, we think the
easier our life will be.
Right?
The more we have, the more we will
get to enjoy.
Whether ease and enjoyment comes from duniya is
another discussion, okay?
But you get the point.
That we always want more.
We want an increase.
But you know the reality of the things
of this world that no matter how much
you have, sooner or later, their enjoyment goes
away.
Isn't it?
The same thing that you bought so happily,
you were so excited that you finally bought
it and you brought it home and you
set it up, there comes a day when
you throw it.
There comes a day when you put it
in the donation bag or there comes a
day when you put it in the garage,
right, so that it can be taken away
because it's no longer of any interest to
you.
This is the reality of duniya.
That it is fleeting.
With time, its worth reduces.
So what is it that we should really
be focusing on increasing?
On having more of?
Bir.
Good deeds.
Because those who focus on increasing in their
good deeds, then Allah Subhanahu wa ta'ala
will give them even more and even better.
لِلَّذِينَ أَحْسَنُوا الْحُسْنَ وَزِيَادَهُ لِلَّذِينَ أَحْسَنُوا Those who
do good will have what?
Will have the best reward with Allah and
even more in addition to that.
Imagine if you were given that offer by
Costco.
What would you do?
Like, sure.
Subhanallah.
So إِنَّ الْأَبُرَارَ Indeed, those who are righteous
Allah Subhanahu wa ta'ala says, يَشْرَبُونَ مِن
كَأْسٍ The first thing that Allah Subhanahu wa
ta'ala mentions about the reward is that
they will drink from a cup.
A cup كان مِزَاجُها كَافُورًا The mixture of
which is كَافُور Now, there's so many types
of rewards and pleasures that Allah Subhanahu wa
ta'ala has prepared for the people of
Paradise.
There's food, there's beautiful things to look at,
there's beautiful company, but out of everything Allah
Subhanahu wa ta'ala mentions the drinks.
The drinks are the first thing that Allah
Subhanahu wa ta'ala mentions.
Why do you think so?
What comes to mind?
Anybody?
Okay.
But if you think about it, the Hawd
Kawthar, the Prophet ﷺ told us that the
people who will drink from it will never
be thirsty again.
Right?
They'll never be thirsty again.
So before people enter Paradise, the people of
the Ummah of Muhammad ﷺ, their thirst will
be gone forever.
They'll never be thirsty again.
So they'll not drink because they're thirsty.
Okay?
They will drink because the drink itself is
a source of pleasure and reward.
But my question is why is the drink
mentioned first?
Go ahead.
Go ahead.
Okay.
That is a general benefit that we can
learn that in the world alcohol is forbidden
and those who do not have it in
the world, then Allah Subhanahu wa ta'ala
will give it to them in Paradise.
Of course it will be much better.
Okay.
You see, when a guest arrives, what's the
first thing you offer them?
Drink.
It's a part of hosting, honoring, welcoming someone.
Right?
That you first offer them a drink.
Whatever that drink may be.
Could be water, could be juice, anything.
But this is one of the first things
you do.
Even when you go out to eat at
a restaurant, right, what is it that they
ask you?
Can I get you something to drink first?
Right?
Drinks come before the meal.
So if the drinks are so good, what
does that show you about what's coming after?
That it's going to be even better.
This is just the beginning of the pleasures
of Paradise.
So, they will drink from a cup.
A cup, is a cup which has wine
in it.
Like an empty cup, you would not call
it a cup.
A cup is a cup that is full
of wine.
But this drink is such that its is
of Now, Now, what is mizaj?
Mizaj is what is mixed with a beverage.
And kafur is a substance that is basically
known for its good aroma.
Not the flavor, but its fragrance.
So, basically this drink will be blended with
kafur.
And what does that mean?
That means that this drink will be very
fragrant, of a beautiful aroma.
You smell food before you taste it.
You smell a drink before you taste it.
Like for example, you enter a coffee shop
and you smell the coffee before you drink
it.
Just smelling the coffee, it wakes you up.
It brings you that nice warm morning hug,
whatever it is that you need.
Just the smell of chai, it makes you
feel good.
So imagine, before even they drink it, they
will enjoy its beautiful aroma.
And Allah says, meaning from the beginning to
the end.
Because sometimes what happens, at the beginning, like
for example, if you're having a sparkling drink,
at the beginning it's very nice and fizzy.
But then what happens after a little while?
It becomes flat.
At the beginning the flavor is really good.
But then after a few minutes, the flavor
kind of dies down.
But this is meaning always, from the beginning
to the end.
Always.
Now if this is the aroma, then what
do you think about the flavor?
And what do you think about the color?
And what do you think about what's coming
after the drinks?
Now what is Kafur?
Allah describes it to us.
He says, a spring, meaning this drink is
coming from a spring.
And when you think about a spring, a
spring is not a pitcher or a bottle.
A bottle only has a limited amount of
liquid in it.
But a tap for example, a tap is
what?
Endless.
But taking from a tap doesn't sound good.
This is coming from a spring.
The drink is bubbling out.
Aynan yashrabu biha ibadullah.
Which the slaves of Allah will deliciously drink.
And they will yufajjirunaha tafjira they will cause
it to gush forth in full force and
abundance wherever and how much ever they desire.
There's so much detail over here.
Allah says, first of all that this drink
will be of endless supply.
Aynan.
And yashrabu biha now typically when you're talking
about drinking, you will say yashrabuha he drinks
it.
But here it is said yashrabu biha he
will drink with it.
Why with it?
Because what this means is that they will
mix it with other drinks how much ever
that they desire.
However that they desire.
And if you think about it, I think
tea or coffee is a good example.
Because people are very particular about how much
milk or cream they want in their tea.
It's like, I love you, but please don't
make my tea for me.
I will make it myself.
Thank you very much.
I don't have a problem with you.
I love you.
You can make something else for me, but
when it comes to my tea I make
it myself.
Because I know what I want.
Right?
And if you're that kind of a person,
even if your favorite child or your husband
brings you a cup of tea with so
much love, you'll take a sip and you'll
just put it on the side with a
fake smile.
Like, thank you very much, but I don't
like it this way.
Some people are so particular.
There's a different kind of enjoyment when you
decide what you put in your drink.
Right?
How much of a mixture do you put
in your drink?
With a sense of control comes a different
level of enjoyment.
Right?
And this is why a lot of people
don't like to travel.
They don't like to eat at other people's
houses.
Why?
Because they feel like they don't have control.
Right?
They want to have control over what they're
eating.
So in Jannah, you see, Allah will give
control and power and liberty to the people
of Paradise.
Okay?
The people of Paradise will not be like
guests who have to ask and who are
shy and who hesitate.
No way.
They decide what they want even in their
drink.
And if this is the case with the
drinks, then what do you think about other
pleasures of Paradise?
So, yashrabu biha.
Alright?
And yashrabu biha also means that they will
drink it deliciously, enjoyably.
Okay?
Because sometimes, you are drinking something, but you
don't get to enjoy it.
Why?
Because it's too cold or it's too hot
or it's too sweet or it's too bland.
Right?
Or it's too watery or it's too thick.
You get the point.
Right?
So, yashrabu biha.
They will drink it deliciously.
And who are these people?
Allah Subhanu wa Ta'ala describes them as
ibadullah, the slaves of Allah, the worshippers of
Allah.
Just now, Allah Subhanu wa Ta'ala described
them as al-abrar.
Right?
Inna al-abrara yashrabun.
And here, He says, yashrabu biha ibadullah.
Right?
Allah Subhanu wa Ta'ala describes them as
His worshippers.
As if He is praising them.
That, yes, they are the people of piety.
Yes, they are the worshippers of Allah.
As if Allah Subhanu wa Ta'ala is
proud of them.
Right?
Like, for example, if there is a particular
friend or a particular child with whom you
are very pleased, you just refer to them
with their name?
No, you say, you take their name and
then you say, my daughter.
Right?
My favorite.
My dear.
Right?
Beloved.
Like, you use different words to refer to
them over and over again.
Why?
Because it shows how happy you are.
How much you appreciate them.
So, aynan yashrabu biha ibadullah.
And Allah says, yufajjirunaha tafjira.
They will cause it to gush forth in
full or in abundance.
And what this means is that they will
be able to make the springs gush forth
wherever and whenever they want.
You know, there's alhamdulillah, we have a lot
of choices now, right?
Just the other day I happened to be
at someone's place and the kids were hanging
out together and all of a sudden, some
of the kids walk in with boba drinks.
And we're like, what's happening?
Who went out without permission at this hour?
And who, because it was back at home
and there was a lot of snow outside,
I'm like, why did you guys go out
in the cold?
And that too in the dark.
And I'm about to get angry at them
and I find out that, oh, it was
Uber Eats.
They wanted to, these are teenagers now, and
you know, they wanted a fun drink and
they just ordered it and it showed up
at the doorstep.
At the front door.
But still, when you place an order like
that, and yes, it can come to your
house, it takes some time.
Isn't it?
And again, there's a limited amount of food
that will show up.
And with that food, there will also come
a bill.
Right?
And maybe with that bill on your dad's
credit card will also be something else.
Right?
That your dad might disapprove of it.
You might get in trouble.
So, when you want to drink something now,
you have to go get it.
Or you have to ask someone to bring
it.
And there are so many strings attached to
it.
But in paradise, the righteous slaves of Allah,
whenever they want a drink, they will be
able to cause the spring to gush forth.
And they will be able to cause it
to gush forth wherever, whenever, and with abundance.
Again, unlimited supply.
And if this is the case with the
drinks, then what do you think about the
other pleasures of paradise?
Now, who are these servants of Allah?
Who are these righteous folks?
Allah ﷻ tells us about some of their
qualities.
Not all of them, some of them.
And three of them are mentioned in the
following verses.
What are they?
The first quality is that they fulfill their
pledges.
The second quality is that they fear the
day of judgment.
And the third quality is that they feed
others.
They give food to others.
Let's look at the first quality.
Allah ﷻ says, يُوفُونَ بِالنَّذْرِ They fulfill the
vows, the pledges.
نَذِر is something good that you make obligatory
on yourself.
Okay?
This is basically an act of righteousness that
is pleasing to Allah that you make obligatory
on yourself.
Like for example, you have been trying for
years that you want to fast every Monday
and Thursday.
Okay?
And you set an alarm and when you
wake up on Monday, what happens?
You're like, oh, it's not fard.
It's okay.
I'll fast on Thursday.
Okay?
So then what happens on Thursday?
Same thing.
You're like, oh, it's not fard.
I've made up all of my fasts and
it's not mandatory.
So it's okay.
I'll fast on Monday.
And like this, what happens every Monday and
every Thursday goes by and you look back
that since Ramadan I have not been able
to keep even a single voluntary fast.
So then you say to yourself, خلاص, enough
is enough.
And you take an oath.
You say, I swear by Allah, I will
fast on Monday.
So then what happens on Monday comes and
you're kind of unsure.
No, you know that you've taken an oath
and now you have to do it because
if you don't do it, you're going to
have to give the kefara, you're going to
have to give the expiation.
Right?
So it's a way of forcing yourself to
do something good.
Alright?
Like for example, when people pledge that they
will give a certain donation.
Are they obligated to give that donation?
Like is it fard on them?
No.
But when you give a pledge, then this
is a way of compelling yourself, forcing yourself
to do that good deed because you know
your nafs.
That if you don't force yourself what's going
to happen?
You're going to miss the chance.
Right?
So never, remember there's different types of vows.
There's a type of vow that is tabarrur
which I just explained to you.
Right?
Where you obligate something good on yourself.
Okay?
And this is a way of making sure
that you do something good.
Okay?
Similarly, another example could be that you want
to, you see that you're not giving enough
sadaqah.
Right?
And you really want to up your game.
You're like, you know, I really need to
give more and I should give more.
Okay?
And you know that if you keep thinking
you're never going to get anywhere.
So you make a pledge.
Right?
You say, wallahi, I swear by Allah, I
will give this much sadaqah.
So when you've made a pledge, then what
does that mean?
You got to fulfill it.
Okay?
So this kind of a pledge is actually
good.
Okay?
But there's some people who will make such
pledges but they don't fulfill it.
This is very wrong.
Allah Subhanu wa ta'ala describes the people
of paradise as who?
They fulfill their pledges.
Now there's another type of pledge which is
muqayyad.
Okay?
Which is conditional.
Which is basically something like a deal that
a person makes with Allah.
Alright?
Like for example, a person is unwell.
Okay?
And they're terrified of staying sick.
Right?
They don't want to stay sick.
So they make a pledge.
They say, oh Allah, if you cure me,
I will give this much charity.
Oh Allah, if you cure me, if you
give me a child, if you help me
get this job, I will fast these many
days.
I will pray this much salah.
And then when Allah Subhanu wa ta'ala
cures them, then they fulfill their pledge.
They give that charity, etc.
What do you think about this kind of
a pledge?
Making such a deal with Allah?
Does it sound good?
Does it sound good?
It doesn't sound good.
Because does Allah need your charity in order
to heal you?
No.
Do you need to offer Allah something in
order to get some benefit out of Him?
No way!
Because Allah is not in need of our
worship, our dedication at all.
So this kind of nathir is actually disliked
and some ulama say that it's actually forbidden.
Why?
Because this is thinking wrong about Allah.
And the Prophet ﷺ told us that this
kind of a pledge does not change fate.
What is written for you will happen.
However, this kind of a pledge, what it
does is that it extracts something from a
stingy person.
Because this person was not going to pray
voluntary prayer.
They only prayed because they got what they
wanted from Allah.
They weren't going to give that charity.
They only gave charity because they got something
that they wanted from Allah.
Alright?
So this kind of a nathir is not
a good one.
Then there is another type of nathir which
is muharram, which is forbidden.
Which is basically when a person swears that
they will do something haram.
Like for example, a person says, I swear
by Allah, I'm never going to talk to
my mom again.
Should they fulfill this vow?
No way.
They should not fulfill it.
Why?
Because they are disobeying Allah.
Okay?
So here yufuna bin nathri, they fulfill their
vows.
Which kind of pledge vow is this?
The first one.
Aftabarrur.
And what this shows is that they do
a lot of voluntary good deeds.
Because who would pledge to make something not
obligatory on themselves?
Someone who is doing voluntary good deeds.
Right?
And when is it that a person thinks
about doing voluntary good deeds?
When they have done the obligatory.
Okay?
So yufuna bin nathri, they're fulfilling their duty
to Allah and in addition to that, they're
doing voluntary good deeds.
Not sometimes.
No.
They make a pledge and they fulfill it.
Yufuna bin nathri.
Allah tells us about the second quality of
theirs.
وَيَخَافُونَ يَوْمًا وَيَخَافُونَ يَوْمًا And they fear a
day.
Which day?
كَانَ شَرُّهُ مُسْتَطِيرًا Whose evil is widespread.
And it's because they fear the day of
judgment, this is why they prepare for it.
By fulfilling their obligations and also by doing
the voluntary good deeds.
وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا And this shows
us that both things are necessary.
The right kind of faith and also good
deeds.
Okay?
Sometimes we look at certain people and we
say, oh wow, they're so charitable, they're so
nice, they have such good manners.
But if they don't believe in Allah, if
they don't believe in the day of judgment,
their good deeds are not going to be
of any benefit.
On the other hand, sometimes we think about
ourselves, well I'm a Muslim, I believe in
Allah and that's enough.
No.
We have to combine both.
Iman and عَمَل صَالِح Allah subhanahu wa ta
'ala mentions in the Quran over and over
again.
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَةَ Those who believe
and do righteous deeds.
So the right iman, the right aqidah and
then good actions as well.
صَوَّ يَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا The day
of judgment is described in a very unique
way over here.
Typically when the day of judgment is mentioned
in the Quran, Allah subhanahu wa ta'ala
mentions يوم القيامة.
Or there's other names of the day of
judgment that are mentioned in the Quran.
But here Allah subhanahu wa ta'ala refers
to it as a day whose evil is
مُسْتَطِيرًا.
مُسْتَطِير is when something is spread across the
horizon.
Like for example, lightning.
When you see lightning and how it spreads
across the horizon.
Or at sunrise when the sun emerges the
light spreads across the horizon.
You see it everywhere.
This is مُسْتَطِير.
And مُسْتَطِير from the same root is actually
the word طَيْر which is a bird.
And a bird when it flies how quickly
does it fly away?
Very quickly.
It just flies and it's gone.
So this is how quickly the horrors of
the day of judgment will spread.
And the horrors of the day of judgment
will not just affect the people.
The horrors of the day of judgment will
affect I'm sorry.
The horrors of the day of judgment will
affect people.
It will affect animals.
وَإِذَا الْوُحُوشُ حُشِغَتْ They will affect the mountains.
They will affect the stars, the sky.
Everything and everyone.
Even the angels will die.
People, even the prophets of Allah will say
نَفْسِي نَفْسِي نَفْسِي This is a day when
a person will run away from who?
From their brother, their mother, their father, their
own child.
A person will be willing to give up
their loved ones in order to free themselves.
Throw anyone and everyone under the bus in
order to free themselves.
This is the reality of the day of
judgment.
It's a day that is filled with horrors.
So they remember the reality of the day
of judgment.
And they don't just feel, oh my god,
the day of judgment is so scary, and
then they move on.
No, they prepare for that day.
How do they prepare for that day?
Allah already mentioned.
يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَقِيرًا What
else do they do?
Because they fear.
They fear the day of judgment.
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ They give food in
spite of love for it.
Who do they give it to?
To مِسْكِينًا وَيَتِيمًا وَأَسِيرًا To the one in
need, to the orphan, and also to the
prisoner.
SubhanAllah, you see how Allah mentions their fear
of the day of judgment.
But before that, Allah mentions that they fulfill
their pledges.
And after that He mentions that they give
food to others.
And this is what genuine, real fear is.
That it drives you to action.
It moves you to do something.
We think fearing the day of judgment means
that, oh, sometimes you just sit and cry,
shed a few tears, you know, listen to
a lecture and you say, oh my God,
that was such a powerful lecture.
And then things go back to normal.
That's not real fear.
That's not genuine.
Real fear is what will lead you to
action, to some kind of change.
So, Allah mentions, وَيُطْعِمُونَ الطَّعَامَ They give food
to others.
Okay.
There's a lot of things that we can
give to others.
But Allah mentions food.
Why?
Why do you think food is mentioned?
You could give clothes to other people, you
could give money to other people.
Isn't it?
Allah mentions the fact that they give food
to others.
Why is food mentioned?
Okay.
Because it's a need.
There's many other things that people need.
Why food?
Yes.
Okay.
Hunger can be very, very painful and very
difficult.
Alright.
It can be very, it's something that can
really affect people.
Okay.
Okay.
You see, food is something that every human
being needs.
Alright.
Every human being needs food.
Okay.
Which means that you eat food if you
have it.
And if you don't have it, you're going
to seek it.
You're going to find it.
You're going to put your other important things
on hold.
Why?
In order to get food.
Because you know that if you don't eat,
you're going to die.
You need food for your survival.
Right.
There's many things that you can live without.
But food is something you cannot live without.
No matter where you are.
Right.
Which means that if you're alive, and if
you want to stay alive, then you have
food.
So this is something that you have because
you're human.
Right.
Which means that you can give this to
others as well.
You can share this with others.
Right.
There's a lot of things which you want
to give to others, but you can't because
you yourself don't have it.
Right.
Or other people are not in need of
it.
Isn't it?
Like for example, you have nice clothes to
give, but nobody needs them.
You have a winter jacket to give, but
nobody needs it.
You have a sofa to give, nobody needs
it.
You have kitchen dishes, nobody needs it.
Nobody wants it.
But food, everyone needs it.
Right.
So, the charity of food is basically something
that you can, if you have food, you
can give it, no matter where you are.
So, when they feed food, they feed food
to others.
And food is not just a full meal.
Food is anything that is consumed.
It includes water, it includes medication, it includes
milk, it includes bread, it includes rice, vegetables,
fruit, berries, herbs, tomatoes, onions, anything.
Which is why we see that the Prophet
ﷺ told us to not look down at
giving even what?
Okay.
Half a date.
Right.
One date.
But also what?
The feet of a goat.
Right.
That if that is all that you can
give, don't think that it's not good enough.
Right.
Because from whatever food you have, even if
it is little, you can still give from
it.
SubhanAllah, today I learned about a story that
Sheikh Farhan Abdulaziz shared, that about a family
from Gaza who had not had food for
many, many days.
And finally they got access to just plain
rice.
And they prepared it, and as they were
about to eat it they found out that
they had to leave.
They had to evacuate.
Okay, because the army had come in.
So imagine, as they're evacuating, one of the
kids had the tray of rice.
He was holding the tray of rice.
And as they're going, you can imagine everybody
over there is hungry.
Everybody over there is such that they have
not had food for days.
So as they're walking, they're trying to make
their way, and people see, oh there's food.
This child is carrying food.
You know, one person would come and say,
oh my daughter has not eaten for days.
She's very hungry.
Can you please give us a little bit?
Somebody else would come and say, can you
please give us a little bit?
So the mother would say to the son
that yes, she would open it from the
side.
Anybody that would come and ask for food,
she would give it.
She would give it.
And this is a family who themselves have
not eaten for many days.
Finally, when they reached whatever place that they
were going to stop at, and they sat
down to eat, and they removed the cloth
with which they were covering the rice, they
said the rice was as if it was
untouched.
As if nobody had eaten from it at
all, whereas they had given from it to
so many people along the way.
What does it remind you of?
The life of the Prophet ﷺ, right?
These are miracles that happened in the life
of the Prophet ﷺ.
We become very selfish.
You know, Allah ﷻ tells us in the
Qur'an, الشيطان يعيدكم الفقر الشيطان threatens you
with poverty.
He frightens you that if you give, you
won't have enough.
If you give, then you're going to go
hungry.
So don't give it.
Don't show it.
Don't give it.
Don't share.
Just eat it all yourself.
But the quality of the people of Jannah
is that they give food to others.
And especially على حبه in spite of love
for it.
What does that mean?
That even though they love that food for
themselves, they want to eat that food.
And why do they love that food?
Because of the scarcity of food.
Food is not readily available.
Right?
That is especially when we love, when we
have a special love for food, right?
When it's not readily available.
And also على حبه in spite of love
for it.
Why do they love it?
Because that is something that they really enjoy.
There is a story that is reported about
Abdullah bin Umar رضي الله عنه, that once
he was sick.
Either him or Umar bin Abdul Aziz.
And once he was sick and he wanted
to eat something refreshing.
So he asked for grapes.
So his wife gave money to the servant
who went to the market, got some grapes.
And then as he is about to eat
it, there is a faqir, a poor person
begging outside, asking for food.
And he hears him.
And he wants to eat those grapes himself
because he is sick.
And he wants to eat something refreshing, something
nice, and he liked grapes.
So what did he do?
He gave it to the faqir.
He didn't eat it himself.
He gave it to the beggar.
Now what happened?
He sent the servant again.
Told the wife.
Wife gave the money to the servant.
Servant went, got more grapes, brought it to
him.
Same thing happened.
The beggar asked for food.
He gave it to the beggar.
This happened a third time.
Subhanallah.
This is a beggar.
If your own child even asks you to
share your ice cream with you for the
third time, what will you say?
Fine, eat it.
Don't let me enjoy anything.
We got so angry.
We got so impatient.
و يطعمون الطعام على حبه They feed others
what they love to eat themselves.
When we think about giving food as charity,
what is it that we think of giving?
The leftovers.
Or something that nobody is going to eat.
Something that actually is going to go to
the bin.
So we're like, oh, instead of going to
the bin, maybe there's a poor person who
might eat it.
They give what they love to eat themselves.
و يطعمون الطعام على حبه.
And how could we not do that?
How could we not like for others what
we like to eat ourselves?
When you think about it, would we like
to eat rotten fruit?
No.
Would we like to eat food that is,
that does not look appetizing, does not look
good?
No, we wouldn't.
So then why is it that something that
we're not going to eat ourselves, we don't
like for ourselves, we want to give it
to others?
Allah tells us in the Quran that إِلَّا
أَن تُغْمِضُوا فِيهِ وَلَا تَيَمَّمُوا الْخَبِيثَ that don't
even intend to give what is bad, right?
Especially that which you would not take yourselves
إِلَّا أَن تُغْمِضُوا فِيهِ You would not take
it except with closed eyes.
And if somebody were to offer you, were
to give you something that is bad, that
is old, that is expired, that is decayed,
it would be embarrassing for you to take
it.
Would you like to be in that position?
Never.
Then don't put other people in that position.
Give them what you would want to eat
yourself.
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ And عَلَى حُبِّهِ also
means out of His love.
They give food out of love for who?
For Allah.
Because they love Allah, that is why they
feed others.
What does loving Allah have to do with
feeding other people?
What does it have to do?
Okay, to please Him, right?
Exactly.
Allah subhanahu wa ta'ala will love you
back then.
Because giving food to others is something, is
a deed that Allah subhanahu wa ta'ala
loves.
Right?
How much?
The Prophet ﷺ, one of the first things
he taught people when he came to Medina
was what?
That all people okay, spread the salam.
What else did he say?
أَطْعِمُوا الطَّعَامَ Give food to others.
Right?
Also what did he say?
Pray in the night.
Right?
Also he said, join the relationships.
صِلُوا بِالأَرْحَامِ وَصَلُّوا بِاللَّيْلِ وَالنَّاسُ نِيَامُ تَدُخُلُوا
الْجَنَّةَ بِسَلَامٍ So in that he said feed
other people.
This is one of the first things the
Prophet ﷺ taught when he came to Medina.
Right?
So this is a deed that leads a
person to where?
To paradise.
Why?
Because Allah subhanahu wa ta'ala loves this.
When you give food to other people, Allah
subhanahu wa ta'ala loves it.
Now who is it that we like to
give food to?
We like to give food to our family,
to our guests, to our friends, right?
And that's good.
There's also reward in that if it's done
for the sake of Allah.
But Allah subhanahu wa ta'ala draws our
attention to something else.
They give food out of love for Allah.
To who?
مِسْكِينًا وَيَتِيمًا وَأَسِيرًا مِسْكِين يَتِيم يَتِيم يَتِيم
يَتِيم يَتِيم يَتِيم يَتِيم يَتِيم يَتِيم
يَتِيم يَتِيم يَتِيم يَتِيم يَتِيم
Right?
So, this means that they feed purely for
the sake of who?
For Allah subhanahu wa ta'ala.
When you have guests coming over, how much
attention do you pay to the main dish,
to the side dishes, right?
To the appetizers, and the desserts, and the
drinks, and the ice, and the sauces, and
the garnishing, and not just the food, the
dishes, everything.
Right?
And it's good that you want to honor
your guests.
But a lot of times we pay attention
to those who can reciprocate the favor.
We want to treat those people in a
good way who we know will treat us
in a good way.
But here our attention is being drawn to
feed those who are most in need of
the food that you can give them.
Right?
And who cannot reciprocate the favor.
مِسْكِينًا وَيَتِيمًا وَأَسِيرًا مِسْكِينًا وَيَتِيمًا وَأَسِيرًا And this
is something that we need to develop a
habit of.
Feeding the hungry.
Not just your friends and family, but especially
feeding the hungry.
Whether they are in your local community or
they are somewhere else.
مِسْكِينًا وَيَتِيمًا وَأَسِيرًا مِسْكِينًا وَيَتِيمًا وَأَسِيرًا So this
is an action that leads a person to
Jannah.
Alright.
Now why do they feed them?
Allah ﷻ tells us about the state of
their heart when they give food to them.
Allah says, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ They say,
We feed you only for the face of
Allah.
لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا We do
not desire, we do not wish from you
that you reward us or that you thank
us.
Now, do they actually say this out loud
to the yatim?
To the aseer?
No, they don't say it out loud.
Allah ﷻ is narrating to us what's happening
inside of their hearts.
They're saying this inside of themselves.
For example, when you are interacting with someone,
yes you're talking to them but there's also
a conversation that you're having inside.
So Allah ﷻ is describing to us the
condition of their heart which shows us the
sincerity of their deeds.
Okay?
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ They say that we
feed you only for the face of Allah.
Meaning, we're giving this food to you.
Why?
Because we seek the face of Allah.
We want to see Allah.
We want Allah to be pleased with us.
We want Allah to reward us.
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً
We do not want from you any جَزَاء.
جَزَاء is a reward that you give someone.
Meaning, we don't want you to do anything
in reciprocation of favor.
وَلَا شُكُورًا We don't want you to say
anything to thank us.
Don't do anything to thank us.
Don't say anything to thank us.
Please, nothing.
We want reward only from Allah.
So basically, in their heart, they're saying, you
don't have to say thank you.
Please don't say thank you.
In their heart, they're saying, don't kiss my
head or my hand or thank me over
and over.
Don't.
Why?
Because this shows that they want reward only
from Allah Azza wa Jal.
Think about it.
When you give something to someone, do you
expect something in return?
You don't have to answer me.
Think about it in your heart.
When you give something to someone, even if
it is that you send some biryani that
you made to your neighbor, do you expect
something from them in return?
That, okay, you check your phone.
Maybe they'll send a message.
Biryani was delicious.
Ah, good.
Alhamdulillah.
We want acknowledgement.
And not just acknowledgement.
Sometimes we ask them, did you like it?
If we don't hear anything, we say, did
you like it?
Was it okay?
I know you like my biryani, so I
thought I'll share it with you.
We say something to get some kind of
response.
What are we seeking?
We're seeking some kind of thanks or some
kind of praise.
And sadly, sometimes people will deliberately send food
in their own dish with the expectation I'm
sending her biryani, I'm sending her my Pakistani
biryani, she will send me her Hyderabadi biryani
in my dish.
We all need to check the state of
our hearts.
And this is something that we need to
do on a regular basis.
Do we expect any jaza from people?
That they reciprocate?
Do we expect a thank you from them?
That they say thank you, or they send
a thank you note?
Or they leave a voice note or something
like that, where they're thanking us verbally.
لا نريد منكم جزاء ولا شكورة Ikhlas is
that you don't expect anything from people.
You do the good deed and then you
run away and hide.
That Allah, you have seen it, I just
want reward from you.
And on the day of judgment, under the
throne of Allah, will be seven types of
people.
Of those seven types of people is who?
The person who gives in such a way
that his left hand does not know what
the right hand gave.
What does that mean?
That means that he gave it with utmost
secrecy.
That nobody found out.
Even his other hand does not know what
this hand gave.
Like for example, you just put your hand
in your bag, whatever comes out, give it.
You don't even double check with your hand,
with your left hand.
Is this a $5 bill or a $10
bill or what?
No, just take it out and give.
Give and move on.
Don't stay for acknowledgement.
Don't linger on for a thank you.
But subhanAllah, now we want not only acknowledgement,
we want that we take the photo with
the person who we gave some money to.
Not just a photo, we take a video
and then we put that online and we
share it with family.
Okay, Allah subhanahu wa ta'ala tells us
in the Quran that if you give charity
publicly such that other people can see it,
then that's great.
Why?
Because this is something that encourages other people
to give as well.
Every charity does not have to be hidden.
Alright, but what matters is your intention.
What are you seeking from people?
Now sometimes what happens is that if we
give something to someone, like a gift or
we help them out, and they're thanking us
over and over again, we say, just pray
for me, just pray for me.
We're asking them to pray for us in
return for what?
In return for the favour that we have
shown them.
This is also demanding a compensation.
So the ulama said that whoever demands from
the poor that they should pray for him
is excluded from this ayah.
Why?
Because you're asking for a jaza, a compensation.
That okay, I gave you food, you can't
do anything for me, so you pray for
me.
You make dua for me.
You are demanding a favour in return.
And that reduces your ikhlas.
Okay?
The height of ikhlas is what?
That you don't expect, you don't want, you
don't demand anything from people.
Not praise, not acknowledgement, not a prayer, nothing.
Why?
Because you want all the reward from who?
Allah and only Allah.
And the reason why they say this is
because they believe that they don't deserve any
reward from people.
Okay?
Who is it that you reward?
Someone who has done you a favour.
But they believe that when they're giving food
to others, they're not the ones who are
doing a favour.
It is Allah.
This food, this blessing is coming from who?
From Allah.
So they know.
I'm just a means, this is not me.
This is Allah's favour.
This is Allah's favour on you, this is
Allah's favour on me.
I'm not the source.
إِنَّمَا نُطِعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً
وَلَا شُكُورًا إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا
قَمْطَرِيرًا We fear from our Lord a day
that is abuse and qantareer.
Another description of the Day of Judgment is
mentioned over here.
You see their fear of the Day of
Judgment is repeated.
The Day of Judgment is a day that
is abuse.
Abuse meaning a day in which people will
be scowling, frowning.
And when is it that people's faces are
scowling?
When?
When they're in distress.
And qantareer filled with difficulty.
Okay?
So, they're afraid of the Day of Judgment.
This is why they strive to do deeds
with utmost sincerity.
And what does Allah ﷻ say?
Inshallah, I'll end with this ayah.
Allah says, فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمُ فَوَقَاهُمُ
اللَّهُ شَرَّ ذَلِكَ الْيَوْمُ So, Allah saved them
from the evil of that day.
Allah saved them.
It's not your deeds that will save you.
It is Allah who will save you.
So, if you want Allah to save you,
then do what you do with utmost sincerity.
Allah saved them from the evil of that
day.
وَلَقَّاهُمْ نَظْرَةً وَسُرُورًۭ وَلَقَّاهُمْ نَظْرَةً وَسُرُورًۭ And He
didn't just...
And He will not just take away the
horrors of the Day of Judgment from them.
No, instead of the horrors, He will give
them what?
نَظْرَةً وَسُرُورًۭ نَظْرَةً is delight and happiness that
is visible on the face such that a
person is smiling.
Okay?
That a person looks excited.
That a person's face is glowing.
They're so happy.
You can see the delight visible on the
face.
And سُرُور is pleasure, happiness that is felt
inside of a person.
Sometimes you're very happy in your heart but
you can't show it.
Right?
You cannot show it.
You're so excited about something but you know
it's not the right time.
You can't show it.
Sometimes you are so sad in your heart.
You're in pain.
You're in distress.
Right?
But on the face you have to put
up that smile.
Isn't it?
You have to show that smile.
But on the Day of Judgment, Allah subhanahu
wa ta'ala will give them happiness inside
and outside.
نَظْرَةً وَسُرُورًا Why?
Allah says وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا And
He will reward them because they were patient.
With what?
What is the reward that He will give
them?
جَنَّةً A garden, paradise, and حَرِير Silk.
Silk.
Meaning they will be in gardens.
Imagine the atmosphere.
And حَرِير حَرِير is silk.
Their clothing will be of silk.
And your clothing is the closest thing to
you.
Sometimes you're uncomfortable, not because of the clothes
that you're wearing, but because of the place
that you're in.
It's really hot.
It's very humid.
Or it's very cold.
Or it's very tight.
It's very dark.
But this is what?
This is جَنَّةً, perfect place.
Sometimes the place is perfect, but your clothes
are not good.
Something, like maybe a tag is bothering you.
Or something is itchy or something.
حَرِير, silk.
Look at the amount of comfort that Allah
ﷻ will give them.
Why بِمَا صَبَرُوا Because they were patient.
Patient over what?
Over the trials in their lives.
Patience over what?
Over the hurt that their enemies inflicted them
with.
The hurtful things that people said.
Okay?
The mockery, the ridicule of those who disbelieve.
صَبَر is also required in doing good things.
صَبَر is also required in giving charity.
Like for example, if you're giving food that
you love, you want to have it yourself,
but you see someone in more need and
you give it.
Does that require صَبَر?
Yes.
So جَنَّة is reward for patience.
Remember this.
And if there's only one thing that you
can take, take this.
جَنَّة is reward for patience.
Patience is what leads to paradise.
Patience is required to observe good أخلاق, good
manners.
Patience is required to speak to people in
a decent, respectful way.
Patience is required to forgive people, overlook things
that annoy us.
Patience is required to wake up for Fajr.
Patience is required in giving صَدَق.
Patience is required in being truthful.
Right?
So all good deeds, their foundation is صَبَر.
وَجَزَاهُم بِمَا الصَّبَرُ جَنَّةً وَحَرِيرًا All right.
We have a little bit of time.
Can we do a Q&A?
Yeah, we can?
So if there's any question, any reflection, anything
you'd like to share, please go ahead.
Anything?
Yes, go ahead.
Yeah.
Yeah.
Yeah.
Uh-huh.
Exactly.
Any...
If you say that, you're not being sinful,
but you will not be part of this
ayah.
Okay?
The best...
Okay, what's a good way to walk away?
When people are insisting on doing something in
return for a favor, for something good that
you have done.
Right?
So the max that you generally say is,
okay, just remember me in your prayers.
Right?
Instead of that, say something like, you know,
when they're really being grateful, say, Alhamdulillah, Alhamdulillah.
Alhamdulillah.
Right?
Because when you say Alhamdulillah, what are you
saying?
That this is Allah's favor on you and
on me.
Right?
This is Allah's favor on us.
And sometimes some people are very grateful.
And by the way, these verses don't mean
that when someone does us a favor, we
don't thank them.
No, we should thank people because, mal lam
yashkur innas lam yashkurillah.
Whoever does not thank people does not thank
Allah.
We have to thank people.
Alright?
But we should not demand, expect thanks from
them.
Alright?
But when people are thanking us, what can
we do at that time?
Thank Allah in front of them.
Alright?
So that they're also reminded to direct their
thanks and praise to who?
To Allah.
Okay?
No problem.
Any other question or reflection?
Yes, go ahead.
What do you mean by speaking up?
Like, in general, like, being able to express
yourself, demand something that is your right, or
everything?
Everything.
Attend my class tomorrow.
Okay?
Inshallah, I hope that you will get the
answers from that.
In summary, you get the confidence to speak.
In general, why is it that people lack
the confidence to speak?
To express themselves?
Or to say what they believe?
To give a good word of advice?
Or to speak up for themselves?
Why do we lack this confidence?
Because we are afraid that we are not
heard.
Right?
That we will not be heard.
Alright?
Or we falsely believe that what we say
does not matter.
Right?
That what we say, that what we can
say is not worth anything.
Right?
Like, it's not going to make a difference.
It doesn't matter.
Whether we say it or we don't say
it, it's not going to make a difference,
so might as well stay quiet.
Might as well not say anything.
So, these assumptions come from a place of
misunderstanding the role that Allah subhanahu wa ta
'ala has given us, the power that Allah
subhanahu wa ta'ala has given us.
Alright?
And also, they come from a place of
not knowing who Allah is.
For example, in the Quran, Allah subhanahu wa
ta'ala mentions the story of the mother
of Maryam a.s. How she made a
pledge to dedicate her child to the worship
of Allah.
And Allah subhanahu wa ta'ala says in
those same verses, He says, that Allah is
Allah hears.
So, the first thing we need to know
is that when we speak, when we say
something good, when we say a good word
of advice, when we speak the truth, who
hears us?
Allah hears us.
Right?
We are heard.
Okay?
We are heard.
Another thing is that sometimes we think that
if we talk to people, it's not going
to make a difference.
Okay?
Allah subhanahu wa ta'ala tells us in
the Quran about the mujadila, the woman who
advocated for herself.
Okay?
She went to the Prophet ﷺ, presented her
case to the Prophet ﷺ, the Prophet ﷺ
did not have an answer for her.
She insisted, and she complained to Allah.
So Allah subhanahu wa ta'ala says, قَدْ
سَمِعَ اللَّهُ Allah has in fact heard.
قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ
The statement of the woman who was arguing
with you about her husband, and she was
complaining to Allah.
وَاللَّهُ يَسْمَعُ تَحَوُّرَكُمَا Allah was listening to your
conversation, and Allah is hearing and seeing.
Three times in the same ayah, Allah subhanahu
wa ta'ala assures us that He hears.
So sometimes we are afraid to speak up
because we feel people are not, what we
say is not going to make a difference.
What we need to remember is Allah hears.
Right?
Allah hears.
So if what we're saying is the truth,
if what we're saying is beneficial, if what
we're saying is positive, it's necessary, it's going
to make a difference, then say it.
Alright?
Say what you say, not because people are
going to accept it.
No, say what you say because it is
the truth.
It is the right thing to say.
Okay?
Ibrahim alayhi as-salam, when Allah subhanahu wa
ta'ala told him to make the announcement
for Hajj, وَأَذِّن فِي النَّاسِ بِالْحَجِّ Then, were
there lots of people over there listening to
him?
No.
He went to the top of the mountain
and he made the announcement for Hajj.
He called people to come to Hajj.
Alright?
There wasn't a soul in sight, but he
made the call to Hajj.
And Allah subhanahu wa ta'ala delivered that
call to the ears that were meant to
benefit from it.
Okay?
So now, anybody goes for Hajj, why do
they go for Hajj?
Because they're responding to the call of Abu
Ibrahim alayhi as-salam.
So sometimes you think what you're saying is
not going to make a difference.
But you don't know.
You don't know who it's going to benefit.
Right?
It might not benefit the person you're talking
to, but it may benefit somebody else who
is overhearing the conversation.
Okay?
So focus on what you are saying.
Is it truthful?
Is it beneficial?
Is it helpful?
Alright?
Is it good?
And ultimately, is it pleasing to Allah?
Because if it is pleasing to Allah, then
that is all that matters.
A good word is charity.
Okay?
So remember, our confidence comes from who?
From our faith in Allah and our expectation
of reward from Allah.
We seek that confidence from Allah.
Okay?
Any other questions?
Yes, go ahead.
Allah has
made us hearing and seeing.
Okay.
We hear and see not just the verses
of Allah that He has revealed as in
Revelation, but also the signs that Allah subhanahu
wa ta'ala has created, right?
That Allah subhanahu wa ta'ala has put
all around us.
Right?
I mean, how often it happens that you
see something like a waterfall, like the beautiful
sky, and that reminds you of Allah.
Right?
You see an interaction between people, right, of
great injustice on the part of one person,
right, that you see an oppressor committing oppression.
You see it.
You witness it.
Right?
It's being live-streamed on our phones.
We see it daily.
And what does that remind us of?
The reality of the Day of Judgment.
Right?
It makes us believe even more strongly in
the Day of Judgment.
Right?
So hearing and seeing, Allah subhanahu wa ta
'ala has given us these faculties to hear
and see why, so that we learn, we
reflect, we pay attention.
Alright?
This is what leads to Iman, in Allah,
in the Day of Judgment.
Alright?
Anything else?
Absolutely.
If you do not expect anything from people,
you don't demand anything from people, but they
give you a kind of compensation, whatever that
may be, a thank you, a dua, whatever.
What should you do?
Reject it.
No way.
You don't reject it.
Okay?
You should be graceful in giving and in
taking.
Alright?
Like for example, the companions of the Prophet
ﷺ, they would give him different types of
gifts, not that he would demand them.
Like for example, once a woman came and
she said, Ya Rasulullah ﷺ, I have made
this shawl by myself for you.
She made it herself, why?
So that the Prophet ﷺ would wear it.
And what did the Prophet ﷺ do?
He took it.
Why?
Because he needed it.
And when he went home, he actually put
it on.
And when he came in front of people
wearing it, one of the companions said to
the Prophet ﷺ, that oh, it looks so
beautiful, please give it to me.
And you know what the Prophet ﷺ did?
When he went home and he changed, he
sent it to that companion.
And everybody got really upset with him.
Then why did you do that?
Because you know that the Prophet ﷺ needed
it, he was wearing it, how could you
ask him?
And you know that he never says no.
Right?
He never refuses.
How could you ask him?
He said, the only reason why I asked
him is because it was touching his body.
Right?
And I want that when I die, I
am buried in it.
And so the narrator of that hadith mentioned
this in Sahih Bukhari, he mentioned that when
that man died, and we don't know his
name, when that man died, he was buried
in that shawl.
But in this hadith we see that when
the Prophet ﷺ was given a gift, he
took it.
Alright?
So give without expectation of return.
Okay?
Pardon?
Absolutely.
Exactly.
Exactly.
When you say Alhamdulillah, then you are attributing
the favor to Allah.
And truly it is Allah's favor.
If we are able to do something for
someone, this is not us.
Right?
This is not us.
This is Allah's favor on them that Allah
is providing to them through us.
And if it wasn't through us, it could
be through somebody else.
So this is just an opportunity for us
to have sincerity in what we are doing
so that we can be rewarded as well.
Right?
Isn't there going to be a time when
a person will go around with his charity,
looking for someone who will accept his charity
but he will not find anybody?
SubhanAllah.
Yes.
So if you have tried yourself that you
seek refuge with Allah and you try to
get rid of these thoughts and they are
not going away and they are consistent, then
you should definitely consider seeking professional help.
Okay?
Because it is through our thoughts sometimes that
shaitan you know tries to harm us.
And when thoughts spiral out of control and
especially obsessive thoughts, then this can lead to
a lot of problems.
So don't let the problem get worse.
MashaAllah there are so many Muslim professionals who
are able to help with these struggles.
So seek professional help.
Don't wait.
Don't wait for it to get worse before
you seek help.
Okay.
So there's a couple things here.
First of all, give to both.
Okay?
Hunger is hunger.
Alright?
And it is experienced by people here and
also people back home.
So and don't discriminate between people based on
faith even.
Actually.
Because if you consider the three types of
people that Allah Subhanahu Wa Ta'ala has
mentioned over here, miskeen, yateem, aseer.
Alright?
Miskeen is a poor person.
Yateem is a child.
Who is aseer?
A prisoner.
Who would be a prisoner with Muslims?
Think about the time of the Prophet ﷺ.
Who would be a prisoner with Muslims?
It would be a non-Muslim.
Alright?
So Subhanallah giving food to a non-Muslim
prisoner is something that can draw you close
to Allah.
Subhanallah.
So sometimes we discriminate between people that oh
they're not Muslim.
Alright?
So we're not gonna feed them.
No.
There is reward in feeding every living creature.
Every living creature.
Whether human or animal.
Alright?
There's reward even in feeding animals.
So feed anybody who Allah Subhanahu Wa Ta
'ala shows you.
Right?
That they are in need of food and
you have the ability to feed them.
So for example, I don't know what happens
over here but where I live, even the
grocery stores, just before the exit there's usually
like a food bank box.
Alright?
So you can put some food in there.
And sometimes do this.
The food that you've bought for yourself.
Right?
Anything that's non-perishable.
You can put it there and think of
this ayah.
I got this for myself.
I wanted to eat it myself.
But I'm not gonna eat it.
I'm gonna give it to somebody else.
Okay?
So both things are required.
Be intentional about giving to those in need.
Alright?
So yes when you find out about people
back home for example, be intentional about it
and send money or whatever that you can.
But at the same time any opportunity that
Allah Subhanahu Wa Ta'ala shows you where
you have the chance to feed someone who
is hungry, then seize that opportunity.
You don't know what will benefit you.
Alright?
Inshallah.
Yes, go ahead.
You know, in these verses Allah Subhanahu Wa
Ta'ala tells us They're saying this in
their heart that we are feeding you only
for the sake of Allah.
So one of the ways in which you
can ensure that you remain sincere is that
you keep repeating in your heart that this
is for Allah.
This is for Allah.
Alright?
I'm doing this for Allah.
I don't want anything from people.
I don't want any compensation or reward from
them.
I want their reward from Allah.
So sometimes we are doing certain things but
without being deliberate.
Without thinking.
Okay?
So sometimes revive your intention.
Okay?
Very consciously.
And especially when that thought creeps in that,
oh what are they going to do for
me?
What are they going to say to me?
What are they going to give me?
At that time, This is only for the
sake of Allah.
Okay?
Inshallah.
And also make dua for yourself.
That oh Allah, give me the tawfiq to
do what I do purely for your sake.
Allahumma ja'al amali kullahu saliha.
Right?
And then, wa ja'alhu li wajhika khalisa.
wa la taj'al wa la taj'al
li ahadin fihi shai'a.
That oh Allah, make all of my deeds
righteous.
Make them such that they are purely for
your sake.
And don't let anyone else have a share
in it.
Allahumma ameen.
Inshallah we'll conclude here.
Subhanakallahumma wa bihamdik.
Astaghfiruka wa atubu ilayk.
Assalamu alaykum wa rahmatullahi wa barakatuh.
Jazakallahu khairan.
Jazakallahu khairan.
On behalf of Frisco Masjid, Ustaz Taimia has
a class tomorrow.
We have Sister Aisha here who can give
you information about that.
If I can please request you all that
you can fold your chair, the one that
you're sitting on, and take it in the
back of the room.
That will help us prepare for Aisha's salah.
Jazakallahu khairan.
And please hear the message about the class
tomorrow by Sister Aisha.
Assalamu alaykum.
My name is Aisha from Almagrib, Dallas, and
tomorrow at Valley Ranch Masjid we're having a
class.
Tomorrow at Valley Ranch Masjid we're having a
class with Ustaz Taimia called I Am Her,
and it's going to be on the life
and leadership lessons from the Quran.
And you guys all got flyers with the
QR code.
There's a discount for ICS specifically.
And I hope you guys enjoyed this class.