Surah Ar-Rahman - A Deeper Look #25 Inner Beauty Deep Rest and the End of Struggle

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Last time in this Surah Ar-Rahman series, I can understand what's the most beautiful thing from my imagination.

I have a standard, I have expectations, I have desires, I can come up with things that I want,

but Allah is not saying if you do the best, I will give you the best based on your imagination.

He's saying I'll give you the actual best, which is way above and beyond what I could have imagined.

But even that's not enough and he said and I've got some more on top of that.

To help you follow along and reflect more deeply, we've created a companion workbook for this series.

Download it at bayina.com forward slash Rahman.

Anyways, so Fabi, ayi ala yurabi kumatukathiban. Now, okay, so do you remember the next description in the last Jannah?

Rivers.

There's two rivers flowing, which can mean multiple waterfalls flowing.

What we get here is Fihima Ayinani, same thing, two waterfalls.

But this time, Naddha khatan.

And something I didn't tell you, you're walking through the branches.

If you're walking like in the fall, when you see the branches, you don't see the leaves, you see the branches.

Can you see through the trees?

Yeah, because there's no leaves. But when the trees are full, can you see through them?

No, the leaves block your view, right? Especially if they're very lush.

So previously you're walking through the branches, maybe you can see there's a clearing up ahead.

But when you're walking through Mudham matan, you cannot see what's coming ahead.

So it's more of a mystery of what's coming.

And when you finally got there last time, you saw that there's lots of waterfalls that are flowing.

And the verb, the Jannah was used.

But now you arrive and you see Ayinan, and their description is Naddha khatan.

First of all, Ayin is actually, obviously, water spring.

But Naddha khatan, Fawaran ul Maa is, you know, extreme gushing of water.

In the Fawruhu, Kharijan Bikwa, when something pushes, gushes out really like Niagara Falls kind of thing.

Like it's really pumping out. It's not just flowing.

You can end up at a creek, and that could be Ayinantajiri.

That could be a creek. But Ayin Naddha is like, it's crunchy, it's just coming out.

So you're at this magnificent waterfall that's coming.

The Waqanam in Suf al Ila al-Ulu, Fawruha Naddha.

And it's so, it's falling so hard.

The water is slamming so hard, and actually the mist from the water is going from top, from bottom to up.

The water is rising, like the mist and the droplets of water are now coming into the air.

Right? That's the scene that you walk into. Is this more or less intense?

This is far more intense.

Similarly, actually in the Arabic language you have Naddha.

And that's actually just the mist in the air that comes from water splashing.

But if there's a lot of mist in the air and it's a very intense waterfall, then the ha becomes a khah.

And that becomes Naddha.

Actually, so it's the stronger of the two that's being described in this ayah.

And then on top of that Naddha Khatan, this is why Arabic study is so important.

It's not just Naddha who we're dealing with, it's the Ism Muballah, Faaal, Faa Naddha.

So when you say khabbaz, it's someone who makes khobzis, right?

Bread. So one who makes bread over and over again becomes a khabbaz.

A khassa is a story.

Someone who tells stories over and over again becomes a khassaz.

And a khassaz is also cutting.

So the guy who cuts the meat over and over again also becomes a khassaz, a butcher, right?

So khait is a thread and khayyyat is a tailor because they use the thing over and over again, right?

So the Allah is the giver of gifts.

He gives gifts over and over again so he's wahab.

Allah forgives over and over again so he's raffar, right?

Raffar. So when you have words that spell like that, raffar, khayyyat, khassaz, faaal,

that's someone who does something over and over again.

This waterfall is not dhaha.

It keeps giving these springs, the spring keeps coming out over and over and over again,

compounding on each other, right?

And that's, and there's lots of them all over the place and you're just in awe of what you're seeing.

This is far more intense than the last image.

Also, this is a noun, dhaha-tan, and Tajiriyan was a verb and an Arabic rhetoric,

that the ism is stronger than the fiyad, right?

So this is another linguistic reason why this is stronger.

So would you rather the scorching water and the soothing mist jumping out of jannah springs?

Fabi ayi alaihi r-mikumah tukadi bad.

Come on.

You know, on the one hand, imagine the water that was being described in jahannam,

we already read about that.

And on the flip side is this, you know, on the flip side is this.

And you're still being this stupid, you know, so that the question now takes another tone.

Come on.

Come to Allah's rahmah.

The invitation to Allah's rahmah.

Fihi ma faqihatun.

In them both there are fruits.

Do you remember the discussion of fruits?

Okay.

So last time it was min kulli faqihatin zawjan.

From every kind of fruit, there will be two.

The folks that argue that that jannah is better actually use this one of his as their main arguments.

Look, Allah said all kinds of fruits and they'll have two of each, right?

Here he doesn't say all kinds of fruits and two of each.

He simply says what?

Fahqihatun.

Fruit.

The difference though is when you say Fahqihatun, then you're actually using the ism jins.

The ism jins means all fruit of all kinds, actually.

So if you don't say min kulli faqihat, and you don't say zawjan, you just say Fahqihat,

you actually incorporated everything that's been said before and you added a next level of diversity.

Fruit of all kinds.

Okay.

Fahqihatun.

The other interesting thing here is wana khloon waroman, palm trees, date palms, and pomegranate.

So Allah added two specific fruits after that, right?

Now, this is where Allah has taken something very specific to the Arabian region.

Like to them, palm trees, of course, date palms are a necessity and also an exotic thing.

And of course, pomegranate is like really luxurious elite fruit.

In fact, even now in the grocery store, pomegranate is more expensive than any of the fruit.

And pomegranate juice is more expensive than any other juice, even now.

It has more health benefits than any other juice, right?

So it is, it's, you know, it's, now we know even its benefits and acknowledge them and recognize them.

But what's cool here is Allah didn't say an naql waroman in the Arabic language,

when you refer to known fruits, then you put ala on them.

But here there's a naqira.

There's a tenwin on both of them, naqloon wa romanun.

You know what that means?

Some kind of date palms you ain't never seen before.

And some kind of pomegranate that you don't know what that is.

Some new kind.

But still it has to be acknowledged that this is very specific to the Arab taste.

This, I believe, is because Allah has given a special ode, a special acknowledgement to the companions of the Prophet,

the first of the Muslims we're sitting here learning the Qur'an because of those people.

Those people got beat up, those people got tortured, those people stuck by the Prophet,

those people starved, those people went homeless, those people went to war,

those people lost their loved ones, so we could say la ilaha illa Allah one day.

And what the, what the Qur'an does when it gives us a view of the elite jannah,

it gives us a taste of things that those Arabs of that time,

the sahaba of the Prophet's life, they would have been like,

wow, there's going to be palm trees.

There's going to be pomegranate.

You know, in 2023, so it was like, is there chocolate?

Is there chocolate?

And what kind? Is it dark or is it like, you know,

I just want to know, is there ice cream?

Is there any mention of ice cream in jannah?

That's what, that would be to our taste, do you understand?

But Allah is not speaking to our taste.

He's speaking to their taste.

I would argue he's speaking to their taste because they are a sabiqun,

a sabiqun.

They are the first and the foremost, so Allah gave them the special.

That's why there's no biryani in the, in the, in the Qur'an.

There's no, you know, chicken masala, tikka, whatever.

No, there's none of that stuff.

You're not going to find that here.

But you will find things that are very particular to the Arab taste.

Now, the orientalist, right, the westerner that,

that's studying Islam from the outside.

They study Islam like somebody studies a corpse, right, without a soul.

So they're like, oh, these, you know, the primitive Arabs,

they prefer palm trees and pomegranate.

And therefore, the Qur'an speaks in their terms.

How primitive?

Like, yeah.

Go, go, go buy your 19 dollar pomegranate juice from whole foods

and then tell me how primitive that is.

And then pay extra for your vacation.

The most expensive vacation spots you go to have palm trees on them.

How primitive.

You know, so.

When he says, oh, this water falls in them.

And there's water springs in them.

The most expensive buildings, the most expensive, you know,

headquarters and exotic cities.

What a little, they'll put water fountains.

They'll put water features.

They'll have rooftop waterfalls.

They'll all this stuff, man.

The most expensive real estate on earth is waterfront.

And if you get real estate that overlooks a waterfall, forget it.

Forget it.

You know, it could be in the middle of nowhere.

You're going to pay an arm and a leg just because you have the view of the water.

Right?

There is actually a science in places like Florida, California, etc.

If you're home, you can see from the side of the window,

if you can see the water, then the price is different.

But if you could have a direct view, the price is totally different.

Hotels, they'll say, do you want sea view?

Or do you want garage view?

Right?

And garage view, they'll charge you $800 less.

And sea view, the hotel room is still the same hotel room.

The only difference is what?

You get to see the water.

That's all.

Just that.

And the price completely changes.

So, Allah is not speaking to some primitive Arabs that had these, you know, please.

The Allah spoke to humanity in a way that we know that all, you know,

200 years from now, 500 years from now, people are still going to desire

the things Allah put inside of our nature to desire.

So, fi hima faqihatun wa naghilun wa romman.

I would argue, again, this is an upgrade.

This is actually an upgrade.

And then, fa bi ayi ala ya Rabbi kumat tukati.

But now we get to the spouses.

It's interesting this time.

This is also really cool.

The last time Allah mentioned seating first.

Do you remember the pillow and the auntie, the whole story, right?

Right?

So, that was first and then there was the beautiful spouse.

Do you remember?

This time, Allah will mention the beautiful spouse first and then end with the seating.

So, this part has been reversed.

Everything else was going in the same order, but this has been reversed.

And the thing that's mentioned last is the thing that's the climax.

So, the climax in the previous heaven was what?

The spouse.

And the climax in this heaven seems to be what?

No, the seating, the seating, relaxing.

This also, I think, is a profound, profound thing.

There are people who fought their desires, right?

And for them, the ultimate climax of heaven is that they no longer have to fight their desires.

Then there are people who just worked and worked and worked and worked.

They just wanted to do ihsan.

Their focus wasn't fighting their desires or getting away from the haram.

Their focus was, Ya Allah, life is short.

I got to do more before I die.

I just need to push myself and push myself.

They exhausted themselves.

You know, like Allah says about the Prophet ﷺ.

When you're finally done, then relax.

Then exhaust yourself in remembering Allah.

The Prophet ﷺ cannot relax.

He's continuously pushing himself.

They're continuously pushing themselves.

When someone's exhausting and pushing themselves,

what's the ultimate reward for them?

I could just, now I get to, now the rewards of what I've done.

You know, in a very dunya sense, in a very, very dunya sense,

there are people who develop the right kind of business mentality.

They even put that business mentality into their kids.

Listen, you could spend your youth having a good time

and then work your butt off in your 30s and your 40s

and eventually you might have enough savings to limit decent life

by the time you get to your 50s and 60s.

For you can decide to just put your head down

and get right to work even when you're 14, 15, 16 years old

and you'll be done by the time you're 25 and you can relax

and have a good life.

You have a choice.

You want to be stupid until you're 30?

It's up to you, right?

And there are people who actually retire by the time they're 27.

You know, they do, but how do they retire by the time they're 27?

You look at them working a hundred hours a week,

even when they're 15 years old.

They get this mentality in them.

I'm going to retire early, right?

Well, that's just in dunia, in the dunia sense.

There are people like that.

But imagine in the ahira sense.

I'm just going to put my work in

because I want that permanent retirement,

that permanent relaxation.

What Allah has not mentioned here that He's already alluded to

in the previous Surah and Surah Kabbar,

which is why there's a connection between this climax

and the last Surah's climax.

In the last Surah's climax,

not only are they sitting and relaxing,

they're sitting next to Allah.

Actually,

they're sitting next to Allah.

In this world,

they're trying to make Allah happy,

trying to make Allah happy, trying to make Allah proud,

trying to make Allah proud,

and then they get to sit next to Allah.

That's why that's the climax now at the end.

So I would argue even that is an upgrade.

So there are two companies, right?

There's the company of spouse,

and there's the company of God himself, right?

So as wonderful as the company of the spouses,

there's an upgrade,

and that's the company of the one who loves like no one else can love,

who appreciates that no one else can appreciate,

and that's the company of Allah subhanahu wa ta'ala, right?

So that's going to come at the end.

But anyway, even as describing the heavenly spouse now,

do you remember the description of the heavenly spouse in the last?

There were two things about Qasira to tarf.

They keep their eyes limited to you,

and you also keep your eyes limited to them.

You're obsessed with each other.

Remember that conversation?

Okay. Now Allah is going to give a very different description

of these spouses of Jannah.

He says,

In those gardens, now Hinda is plural.

It's not Hima. It's Hinda.

It's already giving us a hint that this is not just two gardens.

These are multiple gardens.

Because if it were just two gardens, it would be Hima.

Some said, oh, this is referring to all four.

All four from before.

But I would argue this is actually even going beyond that.

Okay? This is just the gardens upon the gardens upon the gardens.

We'll have Khairatun Hisan.

Now Khairat means from Khair actually became Khair.

It actually refers to the inner goodness of something.

The inner goodness of something.

And Hisan refers to the beauty of something.

So to put it very simply, Khairat refers to all the qualities

that make someone good on the inside.

And Hisan refers to all the qualities that perhaps

make someone good on the outside.

So inside and outside.

So like, you know,

I mean, it's politically incorrect to describe this way.

You know, there are people that are very good men and women

that are very good in this world.

But they're not very good looking.

And then there are people that are very beautiful.

But they're not very good on the inside.

Like they're beautiful on the outside, very ugly on the inside.

They're mean, arrogant, self-centered, cruel, right?

And perhaps it's their looks that makes them that way.

They feel like they're superior to others.

They feel like they have choices endlessly.

They can do whatever they want.

They can be with whoever they want.

You don't like it.

Take a hike.

You know, I can just get somebody else.

Look at me, et cetera, et cetera.

That kind of mentality, right?

So what happens with beauty sometimes?

It's accompanied with ugly characteristics, right?

And sometimes, and then the flip also,

you might find someone who's really, really,

they're not great looking.

But they're just a wonderful person.

They're brilliant.

They're insightful.

They're intelligent.

And they're a wonderful person, right?

And then, of course, you get the best of both worlds,

like Yusuf Ali Saddam kind of situation, right?

You get kind of the best of both worlds type situation.

But the thing is that here you are, the believer,

he wants to be with someone who's nice,

but also nice looking, right?

He wants both.

But which one was given priority in the description?

The inside qualities.

The likability, the, you know,

the, you know, the, the agreeableness.

It's also interesting that Khairat, then, you know,

what's good for me, what the qualities I like,

may not be the qualities somebody else likes.

You know, many of you young men aren't married yet.

Many of you ladies aren't married yet, when you get married.

You, before you get married, this person is,

this person is the perfect person for me.

Subhanallah.

La mix the pairs.

I so believe that my iman has gone up so much

ever since I got engaged,

because I just know that Allah Subhanallah

has made the perfect pair, right?

Mm-hmm.

So, yeah, yeah, about that.

And then you get married,

and then, you know, you get to live with the person

and you see, like, you know, beard clippings in the sink

and you see, you know, the toilet seat not put down

or you see, you know, or you see,

every time you come home,

she's talking to her sister and, you know,

you're like somebody, you come,

hey, yeah.

I have this.

I have this.

And so happy on the phone.

And as soon as she hangs up,

you were so happy a second ago on the phone.

You were not in the bad mood.

Why did you become, you know?

So, Subhanallah, Allah really makes the pairs.

You know, so.

So, you might find them.

And what happens is,

you might be really attracted to your,

you know, your fiance or your spouse,

you're really attracted to them.

But when some personality quirks

or some parts of them that you didn't know about before,

when those things come out,

then it doesn't matter how beautiful they look,

they stop looking that beautiful to you.

You don't find them attractive anymore.

Even though anybody else might say,

you're so lucky, you're married to someone

so good looking,

so beautiful, et cetera, et cetera.

You don't see it that way anymore.

Because you don't see,

you don't first see the outside beauty

anymore.

What you first see is the inside ugliness.

Right?

You just remember the hurtful words.

You remember the things that dismissal.

You remember the condescending looks.

These are the things you remember.

And so that outside beauty just becomes almost empty.

Right?

It just doesn't have any real meaning anymore.

Right?

So, actually what Allah does in Jannah

is he describes Khairatun.

This is someone you actually want to talk to.

Someone you want to be with.

Someone who just, everything they do just makes you happy.

They're catered to your designs.

You were made a certain way.

And Allah created someone who perfectly pairs to you.

And then they're on top of that.

They're beautiful.

And actually that's what makes their beauty even more beautiful.

It's because they are catered to you in this way.

Right?

So, Fihinnah Khairatun.

Khairatun is a profound gift of Allah in Jannah.

And of course, that also teaches us that

that in its pure form may not be possible in this world.

You cannot have someone who everything about them is perfect.

Or exactly the way you like it to be.

And the thing is that in Jannah Allah is creating things

cater to our desires.

But this life is not about catering other people to our desires.

This is dunya.

We don't own anybody in this dunya.

And what happens sometimes is you just tell your spouse

a wife tells the husband, the husband tells the wife,

I want you to be more like this.

I want you to be more like that.

I want you to be more like that.

I want you to be more like that.

And there's at some level that's healthy.

But at some level you start bending and twisting this other person

and making them into someone they're not.

You're trying to make them into someone else.

And they stop.

They start losing themselves.

They start breaking.

And then they start resenting you.

And disliking you because they start feeling like

you don't like me for who I am.

You keep trying to make me someone else.

You're just trying to twist me into this other creature

that I'm not.

Right?

So this is actually one of the things that Allah will not have.

We won't have to deal with that in jannah.

It's actually just the person, the way you want them to be

inside and out.

And that, that forever.

Right?

So fihinda khairatun khisan.

So al-khairat.

And now, we have a lot of things to do.

Like I was saying,

that khairat means that they are great in their character.

They're manners.

They're demeanor.

And fibati hindal khair.

Like Imam Razi says, inside.

On the inside, they have the best.

And then on the outside is sifat of Dawad.

Hustal huluk.

Wal khalk.

Fidahirindal.

Hustin.

On the outside, they have beauty.

Right?

Hishan al-wujuh.

Al-Kurtubi says,

this is referring to their beautiful faces.

And even faces.

A face could be very beautiful.

But when it's, when it looks at you in a mean way,

it's not beautiful anymore.

Right?

You know, men or women.

The face isn't just about beauty.

The face is also about expression, isn't it?

Then fibati al-ahirab bi kumatukati bhan.

An additional description.

Now, the last time we saw qasilat uttar

and nobody's touched them before.

That's, that was the description.

And then there was a parallel given.

There are like pearls and rubies.

Al-Yakot.

Rubies and pearls.

Yakot well.

Marjan.

That was, that was the description that was given.

Now we're not going to get a comparison.

We're going to get a further description of them.

And the description is also really interesting.

The first word is hurr.

And I don't know why.

Hurr became like the term for the women of Jannah

or the creatures that were made in Jannah.

That they're just called hurr.

Hurr is not their name.

It's just one more description.

Just like khairat is a description.

And hesan is a description.

And qasirat uttarf is a description.

Hurr is also a description.

That's not the species called hurr.

Okay.

So we've just kind of termed these things.

We grabbed the word from the Quran.

We made it common terminology.

But that's actually not what it is.

It's just a description of these women.

So let's talk about what hurr actually means.

Jannah hurra.

It's the plural of the word hurra.

And that hurr.

It means someone who possesses hurr.

Now what does hurr mean?

It actually means that the,

you can notice that their eyes have very distinct color.

And the white of their eyes has no redness in it.

It's very distinctly white.

And then the pupil is very distinctly black,

or a very distinct color.

Somebody even added shidda to sawadi.

Aswadi had like really black,

really dark black eyes.

But again, I think towards sawad is used in Arab culture

for rich color.

So it's not just for black.

It's like we saw in Muhammadan.

So the hurra doesn't have to be someone whose eyes are black.

But can be any color, but the color is very rich.

Now why is that important to mention?

Because instead of mentioning any other part of them,

why the stress on the eyes?

Because remember,

Qasr al-Totarf,

they're looking at you.

You're looking at them.

So you're lost in each other's eyes.

You're making facial contact.

And people that are in marriages know that facial contact

is not always easy.

Right?

So a lot of times you're upset.

You're avoiding what?

Eye contact.

Right?

Or you're something on your mind

and you don't want to tell her,

or you don't want to tell him,

you're avoiding what?

Eye contact.

Because the moment you make eye contact,

he's like, what's going on?

Nothing.

Why aren't you looking at me?

Look at me.

Look at me.

Because you know,

what's the look at you?

Now I have to tell you everything.

Because the eyes give it away.

Right?

So there's actually this,

the word who also describes this relationship

in which you're constantly making eye contact.

And that's also been beautified.

Then there's Maksuraat,

Horon Maksuraat Filchiyam.

And the word Maksuraat,

let's read through Alussian Razi a little bit

and get an insight into Maksuraat Filchiyam.

Imraatun Qasira,

wa Maksura,

a Muqaddara,

mullahzim al-Baitiha,

laatatuf of a turq meaning

that she's anticipating the husband

coming into the home.

She's holding herself back,

preparing herself.

It's like the wedding night every night.

Kind of feel.

That's what, you know, Allah is describing with this word.

And by the way,

where is she holding herself back in?

Not in the home,

but it says Filchiyam.

You know what a Khayma is, right?

It's a tent.

A Khayma is a tent.

We go back to the Arab sensibility.

Like somebody living in like,

you know, New Zealand is like,

what am I going to do with a tent?

What do I need a tent?

Can we have like a mansion or a loft and a part,

what's with the tent?

But if you go to the Khailij

and you say,

there's going to be a tent and you're like,

what?

Yeah, now we're talking.

Even now,

they're like,

some of them are multi-billionaires

and when they want a party,

you know what they do?

Like we've got a lot of the tent.

They go set up a tent.

You know?

Like there was,

I was recently in Qatar.

I was there for Islamic reasons

during the World Cup.

Okay.

But anyway.

I got invited to a dinner.

You know?

And so I was,

okay, let's, you know,

so one of the shoe invited a bunch of us.

Imam Salaj was there.

And,

well, they take us out into the desert.

Like,

where are we going?

Are you taking us somewhere

where some shady stuff is going down?

Like,

why are you,

why are we going in the middle of nowhere?

I go out there and they've got the whole, you know,

tent set up and, you know,

of course, a football field and all of it.

And because that's their thing,

that's their deal.

I was invited one time to a family gathering in Saudi Arabia,

in Jeddah.

I just,

I was making omra,

finished omra.

I tried to hide when I'm doing omra.

Right?

So somebody looks at me and goes,

I was like, yeah,

Mufti Mank.

And I keep going.

So,

right?

So,

but some, some family recognize me like,

oh, my God, you're here.

Okay, you know what?

We're going to take you to Medina.

And we want you to have dinner with us, et cetera, et cetera.

We're,

we're families from here, et cetera.

I was like,

okay.

All right.

Let's do this.

So there's like, we have,

we have this lunch in our tent.

I was like,

it's pretty hot outside.

You don't worry about it.

Just,

we have lunch in our tent.

They take us to,

they take me to their home.

Their home is like the size of this machine, baby.

And then the backyard,

they have this giant yard,

which they turned into this marquee tent,

like a, you know,

like a catering hall,

but it's a tent.

It was got like AC units running inside

and chandeliers and all of it.

And this is their family lunch.

You know what?

In a tent.

So,

if these are the tents in Dunia,

then I don't know what kind of tent setup

is going on in,

in Dunia.

I'm pretty sure it's not like the one you buy

from like a camping store

and you go with it.

You know.

Well,

finally made it.

Tajaja.

I'm like, that's that.

So,

there's a,

there's a,

there's a beauty to these tents.

But anyway,

I'm more about Maksurad,

but Akhraja,

Ibn Abi Shabah,

he said,

he said,

he said,

they are restricted.

It says,

it says restricted in tents.

So, that sounds like they're under house arrest.

Right?

But actually, he says,

no, Maksurad is a standalone by itself.

Their hearts,

their eyes,

their persons

have restricted themselves

to pleasing their spouses.

Like they are,

they've given their heart to their spouse.

Their selves to their spouse.

And you huhas.

And you huhas.

Meaning,

their eyes are restricted again.

Because,

who refers to the eyes, right?

So, it's similar to

Kassala to the tarf again.

It's another expression

for Kassala to tarf, okay?

But, this time,

the eyes are wide open.

And this time,

the eyes are wide open.

Akhrajaja.

What we have in the kitchen,

which is,

there's no need to threaten you.

Razi says, this is a very subtle, beautiful gift that Allah has given, that a believer doesn't have to move around to get anything.

Everything moves towards him.

Falkhul, wa al-Mashruf, yasil ilahi min ghaidi harakatim minhu.

The drink, the food.

Everything's just prepared, waiting for him.

Everything's just there, coming towards him.

And so, this is Huron, Maksul, Raton, Filkhiyam.

And of course, then Allah Azza wa Jalla gives us.

Pabiyyayi ala yurabi kumatukatiban.

And adds that same description again,

lem yatmethunna insul qabla humbalajan.

And I'll add one more comment here that I didn't last time.

This ayah is twice now in both jannas about possessiveness.

It's about possessiveness.

Nobody's, no man has touched her before.

No jinn has ever touched her before.

This is emphasizing one concept, which is what?

Possessiveness.

And possessiveness was about the eyes, wasn't it?

Because they're staring at each other.

What does that tell you about the way that human beings were created?

And what they desire?

They want, they desire possessiveness.

They want a relationship where they feel like they are the center.

And that the eyes aren't wandering.

They're not going everywhere.

And when that starts happening,

if a wife starts feeling like her husband's eyes

are not contained to him.

Or if the husband starts feeling that my wife's eyes

are not contained to me.

Right?

I see her staring at this or that or the other.

Or I see nowadays people are watching movies together

and she's commenting on how handsome the actor looks.

Right?

Oh my god, he's so amazing.

Oh my god, I love him.

And she's sitting next to her husband.

Oh my god, I love him.

You know?

You know?

And she's saying these things.

What does that do to the husband?

Even if he doesn't say it.

You know what that does?

It makes him lose interest in her over time.

Like in the beginning, he's upset.

He's upset.

But she says, not a big deal.

Come on.

Of course, we're human.

Just because you're married doesn't mean you're not attracted

to anybody else.

But Allah has told us to guard our eyes as much as possible.

Right?

And you have to contain that.

But when you make that into a joke,

and it's not a big deal, you know what happens?

And then the one realizes, she's not Qasera Tuttar.

She's not Qasera Tuttar.

Why would I be?

Why would I be?

And so he starts to lose interest in her.

And when possessiveness goes, when that kind of possessiveness goes,

then other things start going with it.

This is a Quranic philosophy of relationships.

You people give you a million different kinds of relationship advice.

Right?

And nowadays everybody's a relationship expert.

Right?

And they're like, oh, you know, you can just be friends.

He's too possessive or he's too jealous.

If he's so insecure, then you don't need that kind of a man.

You need a real man who's not going to be scared of blah, blah, blah.

And all this kind of stuff, right?

This kind of narrative where everybody can do it.

If you have a real trusting relationship,

then you should be able to just let your spouse go and this or that or the other.

Yeah.

Because for them, shaitan doesn't exist.

For them temptation doesn't exist.

For them, all of these things cannot be acknowledged to them.

Right?

Our Prophet will tell us, Allahu alaikum,

and in a woman should not be alone because the third one will be shaitan.

And you tell that to somebody who's too woke now.

They're like, oh, you're saying you can't trust me.

You're so insecure.

You're so perverted that you can't be alone.

Excuse me.

You know, we're past that now.

The world has moved on.

Yeah.

No, it hasn't.

This is what we like to tell ourselves that we've somehow graduated from our temptations.

Or we've gone beyond the West, what's up, shaitan?

Because we're too evolved morally.

Yeah.

You see the world around you is morally evolved.

You know, if anything, it's devolved.

Right?

But the language sounds like as if we are above and beyond these lowly expectations,

or we're being put down, it's beneath us to have these standards.

And when you have this kind of, when you develop this kind of self-righteous arrogance,

when it comes to our own weakness and our vulnerability,

we end up destroying our own relationships.

We destroy our own families.

You know, because we're just, we're, we're, we're blind to the truth.

Some very fundamental truth that Allah has given us.

And this is one of them, you know, that we, we do, we do want someone who's, you know,

their, their Qasira to tarf.

And that's the ultimate reward in Jannah.

It's been mentioned twice.

Why would this be mentioned?

You wouldn't think in Jannah, why does somebody have to worry about possessiveness?

Who gonna mess with you, man?

There's no shaitan.

Nobody's gonna look at her.

People got their own woman to look at.

Their own wife to look at.

But in the, in, in, in, in the core of our being, when it comes to this relationship,

there is always going to be a desire to want to have exclusive, you know, possession.

And that's not about control.

That's actually a form of love.

And it shouldn't translate into, some people just turn this into a control, right?

I don't want you doing the groceries.

I don't want you to, you know, why are you looking outside the window?

Don't look outside the window.

Look that way.

Go over there.

Like, that's, that's not, that's not possessiveness.

That's psychotic control.

And that's, that's not what I'm talking about.

So, you know, just because there's one extreme of, you know, let's everybody be free.

You know, that doesn't mean that the other extreme, let's put them in a cage.

You know, that, those are, that's an extreme too.

But there is a middle path that Allah has given us.

And we have to observe that.

And if we don't observe that, the, the damage will be on ourself.

Coming up next time in this Surah Ar-Rahman series.

You know, people nowadays, there's a manifest positive energy.

You know, manifest positivity, stupid.

Like, call on Allah's name.

That's positivity.

Don't like, you know, if you just believe that the interview is going to go well,

then it's just going to happen.

No, when you, when you, when you, you could put barakah in what you're doing.

Like they, they're talking about all these things that Allah has talked about.

All they just do is remove Allah from the equation and then talk about it.

Right?

That's all, it's all what they do.

And then people are like, what do you think about manifesting positivity?

Can you read Fatihah please?

That's manifesting positivity.