Tadabbur Class 5 - (10/11/16)

بِسْم الله الرحمن الرحيم

10-2-1438H

Allah mentioned that He prepared Paradise for those who purify their souls. Purifying our souls from sins and the sicknesses of the heart is a duty upon us. If a person neglects the sicknesses of his heart, it will end up diminishing his faith. We should constantly make دعاء and train our limbs, hearts, and tongues on obedience to Allah.

Where will we learn how to purify our souls? From the Qur'an and the Sunnah.

When we read the Quran, we should reflect, ponder, and think deeply over what we are reciting. 

There are various ways to purify yourself through the Qur'an: 

-> Through contemplating over an Action of Allah and applying it in your life.

-> Finding out the theme of a Surah and acting upon it in your life.

-> Taking a word from the Qur'an, and collecting all the verses which mention it. Then, go to the Tafseer of the Scholars in order to know what they said about that particular word, and apply it in your life: 

E.g. The Word "زكى" in Surah Ta-Ha Part 2

After Allah spoke about the Qur'an, and praised His Noble Self, He spoke about His direct revelation to Musa عليه السلام in [20:13-16]:

"And I have chosen you. So listen to that which is inspired to you."

"Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat (Iqamat-as-Salat) for My Remembrance."

"Verily, the Hour is coming and My Will is to keep it hidden that every person may be rewarded for that which he strives."

"Therefore, let not the one who believes not therein (i.e. in the Day of Resurrection, Reckoning, Paradise and Hell, etc.), but follows his own lusts, divert you therefrom, lest you perish."

Allah commanded Musa عليه السلام to: 

1) Establish Tawheed

There is no Ilah except Allah, so worship Allah alone without any partners.

2) Establish Prayer 

The Prayer is a type of ذكر of Allah.

3) Always keep the Day of Judgement in front of your eyes. 

Allah will recompense you for whatever you do on the Day of Judgement.

4) Do not obey those who do not believe in the Day of Judgement and follow their desires.

Allah revealed this all to Musa عليه السلام, and then commanded him to go to Pharoah.

Then in the middle of the Surah, Verse 76, Allah says:

"Adn (Edn) Paradise (everlasting Gardens), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves"

This verse is mentioned in the context of the Story of the Magicians of Pharoah. Before they went out in front of the people and displayed their magic, they met Musa عليه السلام, who admonitioned them. Then, they stood up in front of the people, and threw their sticks, and Musa عليه السلام did the same, and his stick turned into a snake. Because they were experts in magic, they realized that no one is able to turn a stick into a snake except Allah and what they were doing was just an illusion. So they immediately prostrated and submitted to Allah. 

After that, Pharoah threatened to crucify them.  

But the magicians did not follow Pharoah's desires, even though he was putting them under pressure. They were a good example of people who purified their souls (تزكية النفس); acting upon the command of Allah, which He revealed to Musa عليه السلام at the beginning of the Surah. 

After this, Allah mentions that He rescued Bani Israeel and destroyed Pharoah and his soldiers. When they passed the sea, Allah told them in Verse 81:

"(Saying) eat of the Taiyibat (good lawful things) wherewith We have provided you, and commit no oppression therein, lest My Anger should justly descend on you. And he on whom My Anger descends, he is indeed perished."

After Allah rescued Bani Israeel, the first thing they did when they were crossing the sea was ask Musa عليه السلام to make an idol for them, just as the people they saw had. Musa عليه السلام admonitioned them and they did not do that.

But then Musa عليه السلام went to meet Allah, and they followed Samiri and worshipped the calf. And Samiri is an example of a person who followed his desires. In Verses 95-96:

"[Musa (Moses)] said: "And what is the matter with you. O Samiri? (i.e. why did you do so?)"

"(Samiri) said: "I saw what they saw not, so I took a handful (of dust) from the hoof print of the messenger [Jibrael's (Gabriel) horse] and threw it [into the fire in which were put the ornaments of the Fir'aun's (Pharaoh) people, or into the calf]. Thus my inner-self suggested to me."

"و كذالك سوّلت لي نفسي" - This is what my self suggested to me

Samiri followed his desires, this is why he perished. And when Bani Israeel followed Samiri, they were about to perish (i.e. be destroyed), because they followed the person who followed his desire.

In Conclusion: What is the difference between Samiri and the magicians of Pharoah? 

Samiri followed his desires, so he was destroyed.

The magicians did not follow the desires of Pharoah, so they are an example of people who purified their souls. 

Sometimes we could be following the desires of our families; our children, our husbands, etc. Surah Ta-Ha teaches us to purify ourselves from following lusts and desires -  the desires of ourselves and of others. 

In life we come across people whom we love and who follow their desires due to their ignorance, and they could end up affecting us. We have to remember the example of Samiri and Pharoah.

E.g. Our children are a فتنة. How many times have we wanted to do good and they prevented us? 

Allah then mentioned the Story of Adam عليه السلام in Verse 115:

"And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power."

"And (remember) when We said to the angels: "Prostrate yourselves to Adam." They prostrated (all) except Iblis (Satan), who refused."

"Then We said: "O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery."

When Allah admitted Adam عليه السلام in Paradise, He warned him of the Shaytan; he is an enemy to you and your wife, so do not follow him; he will cause you to be distressed. Adam عليه السلام forgot the command of Allah; he did not abandon it deliberately.

What made him forget? The Shaytan came to him from a point he liked;- he desired to remain in Paradise forever and never leave. This made him forget and he followed the Shaytan, and was about to be of those who perished, had it not been that he repented to Allah immediately, and Allah by His mercy forgave him.

We have to be careful of our desires. The Shaytan may use what we like to transgress beyond the limits, as he did with Adam عليه السلام. 

Man either may be تزكى or تردى. There are only two ways: تزكية or تردية for every human being; there is no third option.

Surah Ta-ha emphasizes the cause of تردي = Following ones desire.

In general, Surah Ta-Ha tells us that التزكية requires مدافعة.

We humans have desires, but we have to discipline ourselves regarding them. Our selves may persist in doing something, and you know that doing it is not right or displeasing to Allah. In this case you need to do مدافعة - struggle continuously and put effort as much as you can in obeying Allah and in doing good. This is how you will surpress the desire and act upon the command of Allah. This is not something easy. How many times have we followed our desires, and not realized until later - when we saw the evil consequences of the matter.

Another Surah the Word زكى is mentioned - Surah Ash-Shams (Chapter 91)

The first 8 Verses are Oaths. And they are opposites:

"And by the sun and its brightness;"

"And by the moon as it follows it (the sun);"

الشمس x القمر 

(The Sun x The Moon)

"And by the day as it shows up (the sun's) brightness;"

"And by the night as it conceals it (the sun);"

الليل X النهار 

(The Night x The Day)

"And by the heaven and Him Who built it;"

"And by the earth and Him Who spread it,"

الأرض X السماء  

(The Heavens X The Earth) 

Allah first swore by these great creation to indicate His Greatness, His Perfect Knowledge - that He knows what His creation need very well. They need a sun, moon, night, day, etc.; His Perfect Ability in controlling these great creation. They work organized in their orbits; and this indicates the perfection of Allah. 

Allah is Great and Perfect in all His Attributes, therefore, He is the One who deserves to be loved and magnified. When you look into the favours He bestowed, it should make you love Him. And when you look into the great creation, it should make you magnify Allah. Love and magnification should be established in the heart of every slave when he reflects over the creation of Allah. Accordingly this will make him worship Allah alone and no one else; it will make him establish Tawheed; the Oneness of Allah. 

After Allah swears by all these great creation, He swears by the soul:

"And by Nafs (Adam or a person or a soul, etc.), and Him Who perfected him in proportion;"

As-Sa'di said:

النفس آية كبيرة من آياته التي حقيقة بالإقسام بها، فإنها في غاية اللطف و الخفة، سريعة التنقل (و الحركة) و التغير و التأثير و الإنفعالات النفسية من الهم و الإرادة و القصد و الحب و البغض. و هي التي لولاها لكان البدن مجرد تمثال لا فائدة فيه، و تسويتها على هاذه الوجه، آية من آيات الله العظيمة

The soul is a great sign amongst Allah's signs, deserving to be the subject of Allah's oath. The soul is soft and transparent, swift in motion and movement, subject to change and transformation, full of emotions such as having intention, will, aim, love, and hate. Without the soul, the body would be just a motionless statue of no benefit or value. Creating the soul in this manner is one Allah's great signs. 

The soul is the source of our life, and is one of the greatest signs of Allah. Reflect over yourself - who created this soul in you? What do you know about this soul? Atheists should ask themselves these questions. It should make them think; should there not be a great creator of this soul? If they say it is nature - as they say - then why does this soul not return to everybody when they sleep. Why do some die in their sleep, while others wake up? If it is something natural, it should always return to the body. It means it is not up to you or nature to return the soul to the body, it is up to the Creator of the soul to return it to the body or seperate it. If they just think about it, it would lead them to believe in Allah, the Creator.

"And inspired it [with discernment of] its wickedness and its righteousness,"

فجورها x تقواها 

In every soul there is wickedness and piety. 

When Jibreel came and purified the heart of the Prophet ﷺ he took out the evil part which is in every human being. This indicates that there is good and evil in every soul. There is no one who is purely good, and no one is purely evil. 

What should we do with this soul Allah gave us, which comprises of both good and evil?

Allah swore by the above to emphasize Verses 9 and 10:

"Indeed he succeeds who purifies his ownself"

We should go to the statements of the Scholars in the Tafseer Books; what did they say regarding the word "زَكَّاهَا" in this particular verse? 

Sheikh As-Sa'di:

1) طهر نفسه من الذنوب - Purify himself from sin

2) و نقاها من العيوب - Clean himself from defects

3) ورقّاها بطاعة الله - Soften it with obedience to Allah

4) و علّاها بالعلم النافع و العمل الصالح - Elevate it with beneficial knowledge and righteous good deeds

The Sheikh رحمه الله draws our attention to the fact that humans commit sins. The first thing we need to do is repent and ask forgiveness from Allah, and quit the sin.

Defects:- everyone has inborn bad characteristics, such as stinginess for example. In Surah Al-Ma'arij [70:19-21]:

"Verily, man was created very impatient;"

"Irritable (discontented) when evil touches him;"

"And niggardly when good touches him;"

All humans have these descriptions. We have to make جهاد النفس - struggle hard to clear ourselves from this bad characteristic we have. And we should soften our hearts with obedience to Allah.

What will help you in doing all that? Knowlege. Elevate yourself by seeking beneficial knowlege. And he mentioned beneficial knowledge - not just any knowledge. This means that there is knowledge which is beneficial, and knowledge which is not beneficial. Knowledge becomes beneficial when you act upon it. 

Purification thus requires علم + عمل - or in other words:

1) التخلية  - To clean and purify the soul from sins, bad characteristics, etc.

2) التحلية -  Then to adorn it with good conduct, behaviour, deeds, Eeman, Taqwa, etc.

Ibn Kathir: 

"Whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, 'He cleanses it from the lowly and despicable characteristics'

Purification is through obedience to Allah; obeying Allah will purify you.

"This could also mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts"

Based on the dua of the Prophet ﷺ: 

But the most correct is that what is meant here is that the person is the one who purifies his soul.

Verse 10: 

"And indeed he fails who corrupts his ownself"

This is the opposite case. Who is the person who fails? "من دَسَّاهَا"

The word 'corrupted' is not the correct translation for "دساها". 

As-Sa'di:

أخفي نفسه الكريمة التي ليست حقيقة بقمعها و إخفائها بالتدنس بالرذائل، و الدنوا من العيوب و الإقتراف للذنوب، و ترك ما يكملها و ينميها، و استعمال ما يشينها و يدسيها

Whoever conceals the honourable side of his inner self by surpressing it and staining it with sin, and by falling into shortcomings and wrongdoing, while abandoning what perfects their soul and nourishes it. To the contrary, they use what brings shame and disgraces to their soul.

Ibn Kathir:

"Meaning, to conceal it. This means that he makes it dull, and he disregards it byneglecting   to allow it to receive guidance. He treats it in this matter until he performs acts of disobedience and he abandons obedience of Allah"

Both of them said to conceal; hide. 

E.g. A person performs or intends to perform a good deed, and his intention is wrong. When he does that, in his inner self, he hears two voice: One voice tells his about the truth of his intention: You are doing this because you are afraid of the criticism. Another voice tells him: You did that deed for the sake of Allah. 

But he conceals and suppresses the good voice and the other voice becomes louder than that voice which is telling him the truth of his intention. 

"دسّا" in Arabic means to hide;- as if you are hiding something inside a bag so that no one sees it. He concealed and disregarded the honourable, good voice, and neglected it, until that wrong voice overpowered the other voice and he believed himself - that he is doing that good for the sake of Allah. He may continue doing that good deed, although it is not for the sake of Allah. 

Again and again the person may go through many similar situations and each time he suppresses the good voice, the one telling him the truth, until he commits sin and transgresses the limits.

What happens to this soul at the end? It will fail in the end. 

After this Allah mentions the Story of Thamud:

"Thamud (people) denied (their Prophet) through their transgression (by rejecting the true Faith of Islamic Monotheism, and by following polytheism, and by committing every kind of sin)."

"When the most wicked man among them went forth (to kill the she-camel)."

"But the Messenger of Allah [Salih (Saleh) ] said to them: "Be cautious! Fear the evil end. That is the she-camel of Allah! (Do not harm it) and bar it not from having its drink!""

"Then they denied him and they killed it. So their Lord destroyed them because of their sin, and made them equal in destruction (i.e. all grades of people, rich and poor, strong and weak, etc.)!"

"And He (Allah) feared not the consequences thereof"

What is the connection with the theme? 

The theme of the Surah is Verses 9-10, so the Story of Thamud and slaughtering the she-camel is an example of the people who دَسَّاهَا. Thamud belied and disobeyed Allah, and their Messenger. Purification is Obedience to Allah, so the person who دسّا himself, disobeyed Allah and His Messenger. Their Messenger told them that the she-camel is a miracle and sign from Allah, to not slaughter it, but they disobeyed them, and the most wicked among them went and slaughtered the she-camel.

Other Interpretations regarding the word "زَكَّاهَا":

When you go to all other Interpretators statements, you find the meaning of تزكية in detail from all their statements. 

Qurtubi: Successful is he who purified his soul with obedience to Allah and righteous deeds. 

Al-Qanooji: زَكَّاهَا means purifies his souls from sins, defects, and makes it grow with Taqwa of Allah and develop through knowledge and action

Al-Baghawi: AlHasan AlBasri said, "Indeed who succeeds by purifying himself by reforming it and encouraging it on obedience to Allah"

So from all the statements, "زَكَّاهَا" is to: 

1) Purify our souls from sins and defects 

2) Perform good deeds, obedience, Taqwa to Allah, and the way to that is acquiring beneficial knowledge and acting upon it.

You do this with every verse, and come out with everything regarding that word. In the end, you will come out with abundant knowledge regarding purification of the soul.

Another way of purifying our soul through the Qur'an: 

->  When you come across any event Allah mentioned in the Qur'an, use that event to purify your soul.

E.g. In Surah Tawbah [9:107-110]

The Scholars called Surah At-Tawbah الفاضحة (The Scandalizer), because Allah scandalized the hypocrites in this Surah.

From the Sunnah of Allah, is that He will not leave the believers without being tested, nor without distinguishing the hypocrites from the believers. Allah tests the people to distinguish who the truthful from the liar is; the hypocrites from the believers.

The test was the Battle of Tabuk. By this Battle, Allah distinguished between the believers and hypocrites. In the Surah Allah mentions their descriptions, then mentions something that they did in Verses 107 to 110:

"And as for those who put up a mosque by way of harming and disbelief, and to disunite the believers, and as an outpost for those who warred against Allah and His Messenger (Muhammad ﷺ) aforetime, they will indeed swear that their intention is nothing but good. Allah bears witness that they are certainly liars."

"Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure (i.e. who clean their private parts with dust [i.e. to be considered as soap) and water from urine and stools, after answering the call of nature]."

"Is it then he, who laid the foundation of his building on piety to Allah and His Good Pleasure, better, or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell. And Allah guides not the people who are the Zalimun (cruel, violent, proud, polytheist and wrong-doer)."

"The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts, unless their hearts are cut to pieces. (i.e. till they die). And Allah is All-Knowing, All-Wise."

[Paraphrased from As-Sa'di:]

Allah talks about Masjid ad-Diraar. A group of hypocrites from the people of Quba built a Masjid next to Masjid Quba wanting to:

"ضراراً"

1) Cause harm to the believers

"كفراً"

2) To practice their Kufr in it

"تفريق بين المؤمنين"

3) To disunite the believers 

"إرصاداً لمن حارب الله و رسوله"

4) To be taken as a station; fortress, where they resort to oppose and fight Allah and His Messenger ﷺ.

Allah disclosed their intention. 

After they built this Masjid they asked the Prophet ﷺ to pray in, as a seal of approval from him; so people would go and pray in that Masjid. The Prophet ﷺ said that they were traveling nowaday and would pray when they return, إن شاء الله. This was before traveling to Tabuk. 

This shows us that a Masjid should be built on Eeman. But the hypocrites built that Masjid with the intention of practicing their Kufr;- they did a good deed outwardly while their intention was evil.

They intended to help those who were fighting Allah and His Messenger, whose enmity was shown before, like Abi Aamir Ar-Raahib, a Jew. When the Prophet ﷺ arrived in Madinah, he refused to believe in him, and tried to create an army with the Quraish to fight the Prophet ﷺ. He failed. Then he went to Heraclius, the Emperor of Rome, and sought help, and Heraclius gave him promises. Abi Aamir then contacted the hypocrites in Quba, and built the masjid to be a fortress - such that when they come, they take it as a place to fight Allah and His Messenger ﷺ. This was the plan.

And then they swore that they only intended good: "و ليحلفن إن أردنا إلا الحسنى" 

"والله يشهد إنهم لكاذبون"

And Allah bore witness that they were liars. These verses were revealed to the Prophet ﷺ when he was on his way back from Tabuk to Madinah; whilst he was two days away from Madinah. The Prophet ﷺ immediately sent his companions to destroy the Masjid, and they burnt it. This place later became a place to throw garbage. 

A Masjid is a good place, but because it was built with a bad intention, this was its end. Allah destroyed it and disgraced them by this action.

They asked the Messenger to pray in it, and Allah advises the Prophet ﷺ in Verse 8: "لا تقم فيه أبدا" - "Never stand you therein"

A Masjid built on Taqwa is a Masjid accepted by Allah.  Allah is referring to Masjid Quba, which was built on Taqwa of Allah on the first day. It was built with sincerity, to establish the remembrance of Allah and His legal rights. This Masjid is worthy of standing in.

"فيه رجال يحبون أن يتطهروا"

And Allah praise the people of Quba of purifying themselves.

 عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " نَزَلَتْ فِي أَهْلِ قُبَاءٍ {فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ} قَالَ كَانُوا يَسْتَنْجُونَ بِالْمَاءِ فَنَزَلَتْ فِيهِمْ هَذِهِ الآيَةُ "

It was narrated that Abu Hurairah said: "The Messenger of Allah ﷺ said: 'The (following) was revealed about the people of Quba': 'In it (the mosque) are men who love to clean and purify themselves. And Allah loves those who make themselves clean and pure.'" He said: 'They used to clean themselves with water (after urinating), and this Verse was revealed concerning them.'" [Ibn Majah #386]

What do we learn from this event that will purify our souls? 

If you want to build a Masjid, a centre, a place for educating people, any project - you should be doing it for the sake of Allah. What should the purpose behind this establishment be? To establish Tawheed, the religion of Allah, a place of gathering and uniting the people - not to disunite the people. 

If that place is really built on Taqwa, Allah will direct the hearts of the people to that place. It is not you who brings people, it is Allah. And if that place is not built on Taqwa or Eeman for Allah, or not while you have a good intention, Allah will divert the hearts of the people from that place, and in the end it may be closed and of no benefit. 

This is something very serious. When you initially started that project, what was your intention? Was it for boasting, competition of the people, for the sake of being famous or known? Look at the Haram of Makkah and Madinah, there is no place of tourism there, especially in Makkah. There is no place to enjoy, no gardens, etc. The House of Allah is there, and look what Allah said in Surah Baqarah [2:125]:

"And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer)."

"مثابة للناس" = People keep resorting back to it. They finish Umrah and Hajj and they want to go back to it. Allah is the One who directs the hearts. It is not you, me, your work or activity, it is Allah. Only one thing is required from you: A good intention,

If it is good, Allah will bring the people to you. No need to call them. This is a big lesson for us - whenever we see people not coming to good things, here it is a test. We have to renew our intention - why did I open that class? What was my intention when I opened that activity? Because this affects people coming and turning away. Allah is the One who brings the hearts and turns it away.

In Surah Ibrahim [14:37], in the دعاء of Ibrahim عليه السلام:

"O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah); in order, O our Lord, that they may perform As-Salat (Iqamat-as-Salat), so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks."

Allah will make the hearts love that place. Allah is the One who casts love of that place in the hearts of the people, and directs the hearts of the people to that place. Therefore, whenever you do any activity or open a place, let your dealing be with Allah and do not deal with the people. So when you deal you will not deal with materialistic things - maybe if I do this, or that, the people will come to me. All this will not bring people to you, Allah will bring the people to you, and that is by purifying your intention for the sake of Allah. Ask yourself - What do you want from opening classes? Ask yourself, and do not silence or neglect that voice that is saying "..for the sake of people" 

Allah will not put Barakaah unless it is for His sake and no one else.

Therefore many of those who do not know how to deal with Allah may open places  but forget to establish it on Taqwa and it may be closed in the end.

RULING: Establish whatever you are establishing on Taqwa and Allah will direct hearts to you, and your deed will be succesful.

Th people of Quba were few in number, then Allah increased them. In the field of the Da'wah, you may start with one or two sisters and a few activities, but if you do it for Allah, Allah will enlarge and increase it. Your intention should be to seek nearness to Allah by gathering the Muslims and benefitting them.