Tafsir Of Surah Yaseen (36) - 5/8

A'udhubillahi min al-shaytan al-rajim. Bismillah al-rahman al-rahim. Al-hamdulillah rabb al-'alameen wa sallahu 'ala sayyidina wa habibina habibi ilahal 'alameen Muhammad wa 'ala alihi tayyibeen at-tahireen.

Welcome to another episode of Wisdom from the Quran. And in these episodes we are following Sura Yasin to learn from the wisdom Allah has endowed in this chapter. Chapter 36 of the Quran. We discussed the first 10 verses of the Surah. The 11th verse talks about those who are benefiting from the Quran. Previous verses mentioned that there are some people who cannot benefit from this Book because they are blinded for certain reasons. Now, verse number 11 starts like this. A'udhubillahi min al-Shaytan Al-Rajim Innamaa tundhiru manit taba 'adh-Dhikr. Wa khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem (36:11) - you can only warn someone who follows the reminder and fears the All-Beneficient in secret, so give him the good news of forgiveness and noble rewards.

Innamaa tundhiru manit taba 'adh-Dhikr - you only can remind, can warn, someone who follows the reminder. Well, this is quite rational, this is very obvious, you cannot remind people of things if they do not want to be reminded. I mean, you can remind them, but they would not want to follow what you remind. Whatever is included in the Quran, in the Dhikr, is something which is endowed, is a knowledge, of course, in a very compact way, is a knowledge which is endowed in human heart and human soul.

However, when Prophet comes with work on our hearts, with this Dhikr, with reminder, so that these would flourish, these would blossom. And if we want to actually take benefit, if we want that flourishing of the heart, then we have to follow the reminder. So if someone doesn't choose to follow the reminder, Innamaa tunziru manit taba 'adh-Dhikr, those who want to follow those who follow the reminder. Otherwise, of course, it would not have any benefit.

And of course, how someone would be willing to follow the reminder? And there are some people who may follow the reminder, but even that following would not help them. We see some people are very scrupulous about certain laws and codes of Shariah. However, they are not very good people. The reason is that you need two things: first of all, you have to comply, you have to follow, and then you have to do it with a good heart. You have to have a fearful heart. That is when the reminder and following the reminder is going to help you.

Innamaa tundhiru manit taba 'adh-Dhikr. Wa khashiyar Rahmaana bilghaib - and fears the All-Beneficient bilghaib. Now I will mention what this may mean or what are the different viewpoints about khashiyar Rahmaana bilghaib . But what is important is that when we follow this reminder and following this reminder means that first of all, we take heed of what the Prophet says and then we follow certain teachings of what the Prophet has brought for us so that we get close to God, so that we are perfected, flourish.

When these rulings come and when you follow them, it's important, as I said, to do it with a sincere heart, with a humble heart, we have to be humble when we do all these things with a heart which is attached to what we do, not a heart detached from what we do. Once Amir ul-Mu'mineen, alayhi assalam was talking to his close companion, Kumail ibn Ziyad, and he told him, 'Ya Kumail! laysa sha'an an tusallee wa tasooma wa tatasaddaq ash-sha'anu an tusalleea biqalbi an-naqi wa 'amalin 'indallahi mardhee wa khushuwan sawee', I think I discussed this hadith before, but it is very apt to actually mention it here as well. The question is not that you fast and pray and give charity, the question is that you pray with a pure heart, you pray while your actions outside the prayer are pleasing God.

So if we want to take the good benefits of Dhikr, then not only we have to follow and comply, which is very important, all the rituals, whatever is mentioned, we have to do it with this khashiya - innamaa tunziru manit taba 'adh-Dhikra wa khashiyar Rahmaana bilghaib.

Khashiya is a feeling which falls into the heart and makes the heart fearful of Allah Subhana wa Ta'ala. Now you may say, 'Is Allah frightening so that we should fear Him, or this feeling would fall in the heart that we fear Allah Subhana wa Ta'ala? Of course, He is frightening in the sense that it is frightening if you depart and go away from Him. Allah is not frightening; this departing, this separation from Allah is frightening.

And therefore Taqwa, Khawf, is that sense of fear which comes when we fear that we may lose, first of all His favours, then we lose His attention, we lose His love. Actually love is always, always accompanied by fear. When you love someone, you also fear that you may hurt that someone; when you love someone, you also fear that you may do something that you lose the attention, the compassion, the love that they have towards you. Therefore, love of God is always accompanied by khashiya. Add to this, of course, in our relations, love and fear always go together. They accompany each other.

However, with regards to Allah Subhana wa Ta'ala because of His glory, grandeur, because of His greatness, when we think about Him, that sense of awe falls in our heart and that is khashiya. So if someone has that - khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratinw-wa ajrin kareem - these are the people who take heed. And of course, the reminder is directed originally towards these people. Now, if a reminder doesn't come, you may say these people have this feeling already in their heart, but they don't know what to do.

This reminder comes to guide them, to tell them what to do, now that you have a fear of Al-Rahman, now that you have a feeling for God, for your Creator, now let me tell you what to do. Let me guide you Innamaa tunziru manit taba 'az-Dhikra - those who are to follow you - wa khashiyar Rahmaana bilghaib. Now, why the Al-Rahman is mentioned here?

You know, Al-Rahman is another name for Allah Subhana wa Ta'ala. Allah is a name which actually includes all the beautiful qualities of Allah Subhana wa Ta'ala - all beautiful names of Allah are actually compacted in one name and we call that Allah Subhana wa Ta'ala.

However, Al-Rahman is the most manifest face of Allah (SWT). Why? Because Al-Rahman is a name of Allah (SWT) or is a manifestation of that Being because Allah cannot be actually analysed into different parts or different attributes, this one Being which is manifesting itself to us or is manifested to us from different aspects. Now Al-Rahman is the one whose generosity includes everyone and everything, and that's why Allah uses this as a synonymous name for Allah: 'Qulid'ul laaha awid'ur Rahmaana ayyam maa tad'oo falahul asmaaa'ul Husnaa'(17:110).

Now, people may be in doubt about other names of Allah Subhana wa Ta'ala, other manifestations, tajalleeaat of Allah, Subhana wa Ta'ala. However, Al-Rahman is something that no one can doubt because you look around yourself, you see all the effects which come from this beautiful manifestation of Allah Al-Rahman. Al-Rahman, All-Beneficient, All Generous. Someone who has created everything, provides for everything, provides for mu'min, provides for Kafir, provides for humans, animals, jinn, angels - this is Al-Rahman.

Now, Al-Rahman is not something that anyone can deny. I mean, someone can say, 'No, I don't believe that God is merciful.' OK, because of course they are not guided. 'I don't believe that God is just, I don't believe that God is going to give us reward and punishment on the Day of Judgement'. But they cannot say, 'I don't believe that God is not generously giving, is not All Beneficient', because this is what we see around ourselves everywhere. And that therefore this 'Khashiyar Rahman' comes even before you believe in religion, if you have that reflection of around ourselves, you will see this manifestation of the Creator Al-Rahman in everything: in an atom, in a mosquito, in a fly, in an elephant, in a plant, in a human being. In everything you see the manifestation of that Al-Rahman. So you don't need to be guided by a religion to believe in Al-Rahman. Al-Rahman is quite manifest, it's quite obvious.

Then, of course, religions come and tell you what are your duties towards Al-Rahman and what are other qualities of Al-Rahman. So, Innamaa tunziru manit taba 'adh-Dhikra wa khashiyar Rahmaana bilghaib - have that feeling of awe, of fear, of sense of glorification that comes to the heart when they think about Al-Rahman. Khashiyar Rahmaana bilghaib - they fear the All-Beneficent.

Now, bilghaib - what does that mean? One meaning is what is given in this translation: they fear the All-Beneficent in secret, meaning that in the inner parts of the heart and soul there is that fear. It doesn't need to be manifest on the outside, but in that aspect of the soul and heart that no one can see, they have this fear of Allah Subhana wa Ta'ala, of Al-Rahman.

So khashiyar Rahmaana bilghaib - one meaning of khashiyar Rahmaana bilghaib means that they they fear Him in secret. The other meaning that many exegetes have discussed is that they fear Al-Rahman while they cannot see Him. They fear God while they cannot see Him. Of course, they can see all the manifestations. But this is not something that everyone can actually accept and acknowledge. And that's why we have Kafir, we have mu'min: 'Huwal lazee khalaqakum faminkum kaafirunw wa min kum mu'min' (64:2) - He has created you, some of you are Kafir and some of you are mu'min. Why? Because, of course, we cannot see God and we never can see God with our own eyes. There is another faculty for the vision or the grasp of Allah Subhana wa Ta'ala, which is the heart but people, their hearts may have become blinded.

Now, khashiyar Rahmaana bilghaib - one meaning is in secret, the other meaning is that while Allah Subhana wa Ta'ala is not visible, they believe in him and they have khashiya. The other meaning is that they they fear His punishment while His punishment has not yet come, because they take it for granted that it will come. They know that this is something which will eventually happen.

The punishment and reward of Allah Subhana wa Ta'ala is certainly there. And some other exegetes have mentioned that mentioned that in their inner part of the soul which is the heart, in their heart they keep it secret from the people, they keep their crying away from the people. They don't want to show off that we are actually very good servants of Allah in the sense that we fear Him, we have khashiya. They live like any other person, they live socially, equally like other people. However, in their heart, in their home at the night before dawn, they wake up, they stand before Allah, they cry, they weep for forgiveness. They weep out of love for Allah, Subhana wa Ta'ala. But these they keep it secret from others - khashiyar Rahmaana bilghaib, fabashshirhu bimaghfiratin, wa ajrin kareem.

Now, if someone is like this, ittaba 'adh-Dhikr, wa khashiyar Rahmaana bilghaib -these people make mistakes. Of course all of us do. We make mistakes. We want to follow the Dhikr, but sometimes we don't know how to follow. We make mistakes. We have that khashiya. We want to follow but sometimes desires overcome our will to follow the Dhikr. Sometimes we slip, we make sins. We make mistakes. Sometimes inadvertently there are some consequences which come about that we are unaware of, of what we do. I have an appointment with someone. I go, for example, to meet that someone; its for a business or for the sake of God or in a mosque or whatever. But my children are alone at home, they need my attention. What can I do this? Sometimes there are things that go out of our hands, but there are consequences for that.

Now, Allah says if you follow Dhikr and if you have that khashiya, don't worry about slips, small sins, don't worry about small mistakes, don't worry about consequences which inadvertently come to you, because all these are covered by maghfirah. Actually, if we think about what we do from the morning to the evening and how much of these consequences should fall upon us and how many mistakes we do, how negligent in most of the times we are with regards to Allah Subhana wa Ta'ala and sometimes even in prayers we do not remember God. Then of course we have to think that, 'wow, I'm not going to succeed, I'm not going to prosper after my death.' Allah says: I give you the good news. You comply, you have a good heart. You have a fearful heart from Allah (SWT), then there is maghfirah. Therefore, no one can enter paradise before this maghfirah. Before the reward comes, maghfirah should come, and that's why He says, 'fabashshirhu bimaghfiratinw-wa ajrin kareem' (36:11)- first comes the maghfirah and then comes ajrin kareem.

Maghfirah is, of course, forgiveness or whatever could not be erased by our acts: 'innal hasanaati yuzhibnas saiyi aat,' - (11:114)[when] we do certain good things, many of these small things are erased. But sometimes they are not and we go from this world with all these baggages of consequences which are with us and they need maghfirah. And Allah says, 'Give them the good news of maghfirah. It will come and they will see that they were cleared completely.

Sometimes, we have in narrations that when the Book of a'maal, Kitaab Al-A'maal, the book of actions of people are given to them, they look into it and they say, well, probably this does not belong to me because I had lots of mistakes, misdoings, none of them are written here. And there are many good things that I didn't do and they are here. And they are told that, no, this is what maghfira has actually covered and what the generosity of God has given to you.

Now, after maghfirah comes ajrin karim - a noble reward. Sometimes you do something and you get your renumeration. You make a deal: I do this, for example, project for a certain amount, and then you finish and you receive that. But sometimes it's not only that, not only they give to you whatever you deserve, they give more. And they celebrate your accomplishment. They praise you everywhere. They make you an honorable person. And this is how the people of paradise are. They are honored by Allah Subhana wa Ta'ala. This ajr, this reward, is noble. It makes you noble too, and it gives honor to whoever receives it. 'Yawma nahshurul muttaqeena ilar Rahmaani wafdaa' (19:85) - they come to Us like guests, honorable guests. And about the people of paradise, again, Allah says in another verse, 'fee jannaatim mukramoon', (70:35) - they are in gardens, but not like ordinary people. They are mukarram. They are honored. They are ennobled in a sense. And wherever they look, whatever they see, everything is actually praising them and ennobling them, honoring them for what they have achieved and accomplished. So this is actually the reward: - fabashshirhu bimaghfiratinw-wa ajrin kareem - a noble reward and before that of course, should be maghfira so that everything is erased when you go. Actually, you are a noble person when you go because there is nothing, no blemish in your file, nothing in your past that would bring any sort of tarnish in any way yourpersonality. And that's why you become an honorable and noble person.

Now verse number 12 : Innaa Nahnu nuhyil mawtaa wa naktubu maa qaddamoo wa aasaarahum; wa kulla shai'in ahsainaahu feee Imaamim Mubeen (36:12). Now after mentioning the eventual destiny of people who do not listen to this nice advice, to this good reminder and those who listen to it and what Allah is going to give them, Allah mentions here that just wait, have patience, don't now argue about it and do not think that its far away. Innaa Nahnu nuhyil mawtaa - indeed it is We who revive the dead. We'll do that. And how Allah is going to actually take people to account? Billions of people, all of them are going to go for the judgment, their books have to be looked into, and their deeds. And how all of these are going to happen? Where is the record of all these things? You may say, well it's in knowledge of God. But in this world, knowledge is actually recorded in everything, isn't it?

In a plant, in an animal, in a human being, how we develop - that knowledge of Allah is recorded in our DNA, isn't it? We develop according to our DNA and everything is written. When we say written, of course, not written by hand, but its written in that small, small molecule particle that how human beings should develop. Now, the question is how all these acts done by people, every moment of an individual, every moment of an individual is going to be accounted for? How is it going to happen?

As it's mentioned in Sura Qaaf 'Maa yalfizu min qawlin illaa ladaihi raqeebun 'ateed,' (50:18)- they do not utter a word unless there is someone there watching over them, ready to to record it. Now, how are these going to happen? Its We who do it? And that's why this majestic term, majestic sort of address is used here Innaa Nahnu nuhyil mawta(36:12) - it is We who are actually giving life to the dead.

It is We who write: wa naktubu maa qaddamoo - not only what they sent forth, what comes after them: wa aasaarahum; wa kulla shai'in - and everything We have figured in a manifest Imam: ahsainaahu feee Imaamim Mubeen. Now what is maa qaddamoo, what is aasaarahum, what is naktubu, what is Imaamim Mubeen? InshAllah, we discuss this in our next episode. Wa salallahu 'ala Muhammad wa alihi at-tahireen.