Note: The following transcript was generated using AI and may contain inaccuracies.
All praise is due to Allah, Lord of the worlds. To Him is all praise, all good, and all praise is due to Him, the Most Beautiful.
وَأَشْهَدُ أَن لَا إِلَٰهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيْكَ لَهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلِ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَأَصْحَابِهِ وَالتَّابِعِينَ لَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينَ
أَمَّا بَعْدُ
My brothers and sisters, inshaAllah, I wanted to give this lecture, this reminder, related to a topic or a thought that actually came to my mind.
SubhanAllah, as you all know, what we’re witnessing around us, on a global scale as well, is, subhanAllah, this concept of the mix of what is true from what is false.
We're living at a time when what is real and what is fake— we’re made to believe what is real is fake, and what is fake is real. And there’s confusion.
And by the way, this is something Nabiullah Muhammad عليه الصلاة والسلام prophesied, told us already: there’s going to come a time when the truth is made to look like falsehood, and the falsehood is made to look like the truth.
That’s something the Prophet told us عليه الصلاة والسلام.
This word al-Haqq, "the truth", by the way, is khilaafu al-baatil, as Saahib al-Sihaah says.
The word al-Haqq is the opposite of baatil, falsehood. And the word al-Haqq is one—it's a singular word. And the plural is huqooq.
وَالْحِقَّةُ أَخَصُّ مِنْهُ he says.
This word al-Haqq, it comes in the Qur’an in many different meanings. This is a side benefit.
Sometimes the word al-Haqq in the Qur’an means Allah ‘azza wa jalla Himself. As Allah سبحانه وتعالى says in Surah al-Mu’minun: وَلَوِ ٱتَّبَعَ ٱلْحَقُّ أَهْوَآءَهُمْ لَفَسَدَتِ ٱلسَّمَاوَاتُ وَٱلْأَرْضُ وَمَن فِيهِنَّ بَلْ أَتَيْنَـٰهُم بِذِكْرِهِمْ فَهُمْ عَن ذِكْرِهِمْ مُّعْرِضُونَ
So Allah says: وَلَوِ ٱتَّبَعَ ٱلْحَقُّ أَهْوَآءَهُمْ, i.e. Allah عز وجل.
Also, the second meaning that the word al-Haqq has in the Qur’an is the Prophet ﷺ himself.
As Allah سبحانه وتعالى says in Surah al-Baqarah: ٱلَّذِينَ آتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ وَإِنَّ فَرِيقًۭا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ
So وَإِنَّ فَرِيقًۭا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ —it is the Messenger ﷺ.
Also, the word al-Haqq refers to the Qur’an. As Allah تعالى says in Surah al-An’am: فَقَدْ كَذَّبُوا۟ بِٱلْحَقِّ لَمَّا جَآءَهُمْ فَسَوْفَ يَأْتِيهِمْ أَنبَـٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ What does it mean? فَقَدْ كَذَّبُوا۟ بِٱلْحَقِّ, i.e. bil-Qur’an.
Also, al-Haqq means Islam, the religion of Islam in its entirety. As Allah تعالى says: لِيُحِقَّ ٱلْحَقَّ وَيُبْطِلَ ٱلْبَـٰطِلَ وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ i.e. liyu’izza al-Islam. So Allah honors, subhanahu wa ta’ala, that’s what it means.
Also, al-Haqq means al-‘adl, justice. Allah سبحانه وتعالى says in Surah Sa’d: إِذْ دَخَلُوا۟ عَلَىٰ دَاوُۥدَ فَفَزِعَ مِنْهُمْ قَالُوا۟ لَا تَخَفْ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍۢ فَٱحْكُم بَيْنَنَا بِٱلْحَقِّ i.e. bil-‘adl — judge between us with justice.
Sometimes al-Haqq means at-Tawheed in the Qur’an. Allah سبحانه وتعالى says in Surah al-Mu’minun: أَمْ يَقُولُونَ بِهِۦ جِنَّةٌۭۚ بَلْ جَآءَهُم بِٱلْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَـٰرِهُونَ
i.e. Nabiullah Muhammad came to them with the truth — at-Tawheed. وَأَكْثَرُهُمْ لِلْحَقِّ كَـٰرِهُونَ — the majority of them dislike the truth.
Also, al-Haqq means al-wujub, obligation. As Allah سبحانه وتعالى says in Surah Ghafir: وَكَذَٰلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى ٱلَّذِينَ كَفَرُوٓا۟ أَنَّهُمْ أَصْحَـٰبُ ٱلنَّارِ Meaning: wajabat — it has become mandated and prescribed upon them.
Sometimes al-Haqq means al-haajah, need. As Allah سبحانه وتعالى says in Surah Hud: قَالُوا۟ لَقَدْ عَلِمْتَ مَا لَنَا فِى بَنَاتِكَ مِنْ حَقٍّۢ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ i.e. we have no need with regard to your daughters.
The word al-Haqq also means al-bayan, clarity. As Allah says in Surah al-Baqarah: قَالُواْ ٱلـَٔـٰنَ جِئْتَ بِٱلْحَقِّ فَذَبَحُوهَا وَمَا كَادُوا۟ يَفْعَلُونَ i.e. bayyanta lana — now you’ve made it clear.
Sometimes al-Haqq means la ilaha illa Allah. As Allah سبحانه وتعالى says in Surah al-Ra’d: لَهُۥ دَعْوَةُ ٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ ۚ وَمَا دُعَآءُ ٱلْكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍۢ It means la ilaha illa Allah.
So the word al-Haqq, my brothers and sisters, has all of those different meanings.
If you want to look more into this issue, you can read the book نُزْهَةُ الْأَعْيُنِ النَّوَاظِرِ — you can get that kitab and read it inshaAllah ta’ala.
You’ll find more in Tafsir Ibn Jarir al-Tabari, and also in Abu 'Abdillah al-Qurtubi’s tafsir. Even Ibn al-Jawzi has a kitab called Zaad al-Maseer, where he points this out رحمه الله.
But that was a side benefit.
What is it that I want to talk about today inshaAllah ta’ala? That term: al-Haqq, the truth.
There are factors, my brothers and sisters — things that prevent us from seeing the truth for what it is. The Haqq is hidden from us. It’s made for us not to understand the truth.
We’re living in a world of propaganda. We’re living in a world of fake news. Just say something and people believe it. And the person who’s telling the truth will not be believed.
And subhanAllah, this has played a role in people rejecting the truth.
So I want to talk about, my brothers and sisters, factors that have caused us not to follow the truth.
Because when I look at what’s happening in the world, I think to myself: some things are clear. I’m sure all of you are thinking the same as well.
Some things are just crystal clear. These things are reality. How can someone come and say this is not the truth?
Those things can be religious matters, and they can also sometimes be reality in front of us. We can see a particular thing happening with our own eyes. Everyone can see it.
But then each person—or other people— are saying different things about what we can all see.
And we’re turning away from that, or we’re all coming out with different views regarding what’s taking place in that particular situation.
Why would that happen if it’s an objective reality?
So I want, inshaAllah, my brothers and sisters, to shed some light on what causes human beings to not follow through with what is true, what is an objective reality, what is a fact.
What prevents a human being from following through with it?
The facts or reasons are two:
- al-Asbaab al-Khaarijiyyah — which is what I’m going to talk about today, inshaAllah. That means external factors.
There are things from the outside that are causing us not to really follow the truth, my brothers and sisters.
Allah subhanahu wa ta'ala created the creation. This creation, what you see here, is all created by Allah subhanahu wa ta'ala. That's number one — I want you to all understand that.
Also, Allah guided us. He placed inside us, subhanahu wa ta'ala, something known as the fitrah. You have this natural inclination Allah placed inside us, subhanahu wa ta'ala. As Allah says in the Qur'an, there is a natural disposition that Allah has placed within us, subhanahu wa ta'ala.
Every single one of us — yes, there are things that come and tamper with it, things that come and dilute it — but Allah placed that, subhanahu wa ta'ala, in us. There is not a child that is born, there is no baby born, except that he is born upon the fitrah.
Okay, so point number one that I mentioned: Allah created the creation — that’s one. Two: Allah placed inside the creation a fitrah — that’s number two. Point number two — I want you to understand this.
And then on top of that, which is point number three, Allah clarified for the humans the path of khair, the path of good. Allah clarified it for us, subhanahu wa ta'ala. And He also clarified for us the path of evil, subhanahu wa ta'ala. He clarified it for us, subhanahu wa ta'ala.
If you look at Surah al-Insan — it's actually the surah of humans, al-Insan — Allah says, subhanahu wa ta'ala… Allah said, We guided them, subhanahu wa ta'ala, to the path. And the people are two types: one who shows gratitude to his Lord, Allah subhanahu wa ta'ala, and one who is kafur — negligent towards his Lord, does not show any gratitude to the blessings Allah has bestowed upon him, subhanahu wa ta'ala.
Al-‘Allama Abdur-Rahman Nasir al-Sa'di — he says regarding that ayah in Surah al-Insan: Allah sent to the people messengers, and those prophets or those messengers — what was sent on them was books to guide them. Allah guided them to the path to reach Him, subhanahu wa ta'ala. ورغبه فيها — where Allah placed in them, subhanahu wa ta'ala, the desire to want to get to Allah, subhanahu wa ta'ala.
وأخبره بما له عند الوصول إليه — Allah informed us, subhanahu wa ta'ala, that if we reach Him, subhanahu wa ta'ala, in the way that we should — what is it that’s waiting for us if we do good? What if we go astray, if we go against that path? The destruction that is waiting for us.
ثم أخبر بالطريق الموصلة إلى الهلاك — Also, Allah subhanahu wa ta'ala showed the path to destruction and He warned us against it — ورهبه منها. He said: don't take that path, don't follow that path. وأخبر بما له إذا سلكها — And if we tread that path and we don’t listen, what is it that’s waiting for us? The destruction that is waiting for us.
Allah tested us, subhanahu wa ta'ala. He tested us, subhanahu wa ta'ala, by putting on those paths things to see who is going to make it through.
Also, Allah subhanahu wa ta'ala said in Surah al-Balad: وَهَدَيْنَاهُ النَّجْدَيْنِ — We guided them to al-Najdayn. What does it mean? We guided them to al-Najdayn — it means طريقي الخير والشر — the two paths: the path of good and the path of evil.
So guide it either to the straight path and the right path, or the wrong path.
So this is the point I want to mention, inshaAllah ta’ala, as a muqaddimah — which is:
- Allah subhanahu wa ta'ala created the creation — number one.
- Allah placed inside the human being a fitrah — you're inclined to the truth.
You see, my brothers and sisters — when somebody embraces Islam, you see them crying, weeping. It's because the fitrah has been awoken — it’s yearning for its Lord, Allah subhanahu wa ta'ala. That’s the fitrah — that’s point number two.
- Point number three is that Allah showed us the path, subhanahu wa ta'ala, by sending a messenger to us. That messenger came with a book, and that book is what we read after that prophet passes away and dies.
So Allah did not leave us, subhanahu wa ta'ala, upon confusion and loss. But there are things that are going to prevent us from seeing that truth. There are things — and that’s what I want to focus on today, inshaAllah ta’ala.
The first one is shaytan. Shaytan is the first to work, to exert every effort. Shaytan — ‘alayhi da’ayinullah — he is the first to exert every effort possible to stop you from reaching that path of guidance.
And this has been making me think so much — subhanAllah — all of the atrocities, the genocide, the killing, the murdering, the slander, the backbite, the rape, all the crimes that we’re seeing taking place on this earth…
Imagine this — he’s playing a role in it. Iblis, shaytan — he is the one that is enjoying this, he’s the one pushing for this.
So the first, inshaAllah ta’ala, is shaytan — and I want to talk about him. I'm going to focus on him in this episode, and the upcoming episodes, inshaAllah ta’ala.
I will speak about the other factors which affect us following through with following and adhering to the truth.
When it comes to us, my brothers and sisters, we hear this word a lot — shaytan, shaytan, shaytan — but what does the word shaytan actually mean?
The scholars disputed one another — what is this word taken from? The word shaytan — where is it taken from?
Some of the scholars said: it comes from the word shaytan. Shaytan is where it comes from — and they said it means when something becomes distant.
And the word shaytan comes from the word shatana — when something becomes very far from us.
They mentioned that the noun in shatana is asliyya — and they say the Arabs, whenever a person’s house is far, they say: his house is far, his house is very far. They also say: what do they mean by bi’r shatoon? Shatoon is the word shaytan comes from, right?
It means this well is very deep — very deep, very far.
So that’s the first meaning of the word shaytan.
There’s another view — another qawl of some of the scholars — which is that it comes from the word sawada. So based on that, it means: when you're destroyed.
And the nun — so if you say: where’s the noun, then?
They said: the noun in it — shaytan — they said it's not asliyyah, it’s not min binyatil kalimah, it’s not the root, it’s za’idah — it’s additional, it was added in it. But the actual word is…
Whereas the first view was what? It’s the word shatana it comes from, and the noun is asliyya.
The second view is that the noun is not asliyyah — that the noun fihi is za’idah, and it comes from the word when something burns or gets destroyed.
So these are the two views in which it comes from.
Ibn Atiyyah — he says: what comes toward this view is that Sibawayh mentioned it.
Sibawayh رحمه الله — and Sibawayh is the shaykh of grammar, Abu Bishr ‘Amr ibn ‘Uthman ibn Qanbar al-Farisi, ثم البصري — he sought hadith at the beginning of his life and fiqh, and then he turned toward the Arabic language until he became the leader of the Arabic language of his time.
And even after that, he sought knowledge of the Arabic language from ‘Isa ibn ‘Umar, Yunus ibn Habib, and Khalil ibn Ahmad al-Farahidi — those are his shuyukh that he studied from and learned from.
Sibawayh, رحمه الله.
So Ibn Atiyyah mentions: what comes toward this view is that Sibawayh mentioned:
أن العرب تقول… The Arabs say — this person is doing the actions of shaytan.
So this is clear. What is clear is that the word comes in the form of — it comes from the word, which is the first view. And if it was from the other word, they would have said what? That’s what it would have become.
So the first view seems to be the strongest based on what Ibn Atiyah is saying, rahimahullah. That’s the view that Ibn Kathir also strengthened. Ibn Kathir, rahimahullah, in his tafsir, he strengthens the opinion that the word shaytan comes from the word shatana, and not — and he mentions that in his tafsir, rahimahullah.
The word shaytan came in the Qur’an in four forms. The word shaytan has come in the Qur’an in four forms.
- The first one is those people who are leaders in kufr. Allah mentions this, subhanahu wa ta'ala, in Surah Al-Baqarah. Allah says: those who are leaders in kufr.
- The second meaning that the word shaytan has been used in the Qur’an is: Allah, subhanahu wa ta'ala, used it as al-kahin, which is another view of the ayah I just mentioned — that it's a fortune-teller.
- Also, the word shaytan has been used for what? The human that has transgressed and exceeded his limits, and the jinn that has also exceeded his limits and has gone astray and refused to adhere to Allah’s commandments and His Messenger, whether they be from the jinn or the ins. Allah referred to them in Surah Al-An'am, He says —
- Also the snake. Allah, subhanahu wa ta'ala, mentioned in Surah As-Saffat, as Allah, subhanahu wa ta'ala, He mentions —
So those are the usages in which we find its usage in the Qur’an.
My brothers and sisters, this creation of Allah — Shaytan — his animosity towards us is very early. It starts from the time Allah created Adam, alayhis salam.
And the animosity of Shaytan, my brothers and sisters, is — it’s deeply rooted. It’s deeply rooted for Shaytan, and it should also be deeply rooted in human beings. That’s how it should be.
When Allah, subhanahu wa ta'ala, created the form of Adam, alayhis salam, and then the soul was blown into Adam, alayhis salam — what did Allah command?
Even — actually even before the soul was blown into Adam, this is even before the sujood came. The Prophet ﷺ said: when Allah created the form of Adam in Jannah, Allah left Adam’s form as long as He wanted to leave it.
He looked at our creation, He observed us, He saw that we were empty from within. When He realized that we were empty inside — we had a stomach and all of that — He realized that we are a creation that cannot hold itself.
We are a creation — we need something. We need to consume. We need to take in.
This animosity — the Qur’an has pointed it out so many times. Allah says — also Allah says in Surah Al-Baqarah again: Do not follow the footsteps of Shaytan, for he is a clear enemy to you.
Also, Allah says in Surah Al-An’am. Also, Allah says — all of those verses that I mentioned, my brothers and sisters, you will find that the word Allah is using here, subhanahu wa ta'ala, is that he is an enemy. He is your enemy.
Take him as an enemy.
Why are you bringing your enemy in? Why are you surrendering to your enemy? Why are you befriending your enemy? Why are you not studying and learning about your enemy?
Wallahi, my brothers and sisters — the news that you are watching, the things that are happening in the Muslim world today, the killings, the massacring — Wallahi, what is taking place in the world, the atrocities and the crimes, the sins that people are committing — it's coming all from this man. Or it's coming from this creation of Allah.
Shaytan. He is the one pushing, propagating it, whispering.
We need to study him. We need to come back and learn where all of this started from.
Do you not know, my brothers and sisters, it all started from Jannah?
We were in Jannah. There were no crimes. There were no sins. There was nothing.
There was one creation who misguided our father. It was one creation who whispered to our father Adam, alayhis salam, and caused him to leave Jannah.
My brothers, we left Jannah, and we were brought to this dunya as a punishment.
Are we going to be pleased with a place that we are punished in? Are we going to take it as a place of residency — and enjoy — and not work for the place that we should have been in?
All of these verses, my brothers and sisters, clearly and categorically show us the animosity of Shaytan — how much he hates us.
Allah Ta'ala actually mentions in Surah Al-An’am, He says: وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا ۚ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ.
You keep seeing that the word that keeps being used: وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ — don't follow the footsteps of Shaytan.
Shaytan doesn’t want to do things all at once. He wants to do it slowly.
Ibn Kathir, one of the things that he mentions in his tafsir regarding this ayah: وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا... وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ — Ibn Kathir said: بَيِّنٌ ظَاهِرُ الْعَدَاوَةِ — his animosity and hate for us, my brothers and sisters, it’s clear, it’s out there.
Even in Surah Al-A'raf, Allah mentions: يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ — O children of Adam, do not let Shaytan be a fitna to you. How so? كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ — The way that he took your father — your father Adam, alayhis salam — from Jannah.
Allahu Akbar. Connecting us to that day, that moment. He took our father out of Jannah. He was the cause for it. He would have been in Jannah, my brothers and sisters.
Ibn Kathir, rahimahullah, he said: يَقُولُ تَعَالَى مُحَذِّرًا بَنِي آدَمَ مِنْ إِبْلِيسَ وَقَبِيلِهِ — Allah is warning the children of Adam from Iblis, his troops, his followers, and those who work for him.
There are people who work for Shaytan and Iblis — they worship him. As Allah said in the verse I mentioned before in Surah Yasin: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَلَّا تَعْبُدُوا الشَّيْطَانَ "Did I not make a covenant with you, O children of Adam, that you should not worship Shaytan?"
Don't worship Shaytan. Yet there are people who worship him. أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ — O children of Adam, how does it make sense to worship the one who took you out of Jannah?
He's your enemy. How are you worshipping your enemy? How are you surrendering to your enemy? How are you giving in to your enemy?
Allah says: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَلَّا تَعْبُدُوا الشَّيْطَانَ That you do not worship Shaytan. إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ — He is a clear enemy to you.
How can you take your enemy as your friend?
Ibn Kathir said regarding the verse: يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ — Do not let Shaytan be a fitna for you, كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ — just as he expelled your parents from Jannah.
He said: يَا بَنِي آدَمَ مُحَذِّرًا بَنِي آدَمَ مِنْ إِبْلِيسَ وَقَبِيلِهِ — Allah is warning the children of Adam from Iblis and his tribe. وَمُبَيِّنًا لَهُمْ عَدَاوَتَهُ الْقَدِيمَةَ لِأَبِي الْبَشَرِ آدَمَ عَلَيْهِ السَّلَامُ — And He is clarifying his old animosity towards the father of mankind, Adam, alayhis salam.
Allah says: كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ — Just like he took your father and mother out of Paradise.
That old animosity existed — and Adam didn't do anything to him. Even before the soul was blown into Adam, Iblis was already showing hatred and enmity.
Then when he was commanded to prostrate, his arrogance and pride came out. And so he worked against Adam.
Ibn Kathir said: وَمُبَيِّنًا لَهُمْ عَدَاوَتَهُ الْقَدِيمَةَ لِأَبِي الْبَشَرِ آدَمَ عَلَيْهِ السَّلَامُ، فِي سَعْيِهِ فِي إِخْرَاجِهِ مِنَ الْجَنَّةِ الَّتِي هِيَ دَارُ النَّعِيمِ — Clarifying his ancient enmity towards Adam and how he tried to expel him from Jannah, the abode of bliss.
He wanted to remove Adam from Jannat al-Firdaus, from the blessings and enjoyment he was experiencing.
And take him where, my brothers and sisters?
إِلَى الدَّارِ التَّعَبِ وَالْعَنَاءِ — To the land of hardship, exhaustion, pain, and suffering.
This is where we’ve been brought — subhanAllah.
I was thinking about this point deeply. If someone causes you to lose your land, or forces you out of your home — what do you consider that person?
Someone who tries to take your land or house — that’s your enemy.
Shaytan is the one who caused us to lose our home — Jannah.
Not only that — he was also the cause of our 'awrah being exposed.
وَالتَّسَبُّبُ فِي هَتْكِ عَوْرَتِهِ بَعْدَ مَا كَانَتْ مَسْتُورَةً — He was the one who caused Adam and Hawa's 'awrah to become uncovered after it had been concealed.
They were in Jannah, and when they ate from the tree — what happened? Their 'awrah was exposed.
And Shaytan was the cause for that.
My brothers and sisters, please reflect.
When Adam and Hawa ate from the tree — what was the punishment?
The punishment was that their 'awrah became visible.
So I ask you this question, sincerely — and this goes to all brothers and sisters:
Wallahi, think about it.
How is it possible that what was a punishment for Adam and Hawa — the exposing of the 'awrah — has become a fashion today?
To dress in a way that exposes your body — that shows off your 'awrah?
That was a punishment!
Our mother Hawa, and our father Adam — when their 'awrah became visible, what did they do?
Allah tells us: وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ — They started to cover themselves using the leaves of Jannah.
Ay wallah — they didn’t want their 'awrah to show.
And today, sadly, our brothers and sisters have their 'awrah out in public.
That’s what Shaytan wants — to humiliate you, degrade you, make you like the animals and cattle.
He refused to obey Allah’s command and honour you and respect you.
But Adam — Allah honoured him.
Allah respected the human being.
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ — Indeed, We have honoured the children of Adam.
How did Allah honour us?
The first honour was that our father — Adam — was the one whom the angels were commanded to prostrate to.
That is an honour, my brothers and sisters.
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا — And when We said to the angels: "Prostrate to Adam," they prostrated.
إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ — Except Iblis — he was from the jinn, and he disobeyed the command of his Lord.
He transgressed, went beyond limits — he was stubborn, hard-headed, and arrogant.
Allah then says: أَفَتَتَّخِذُونَهُ — That one who could not even prostrate to you while he was in Jannah. Iblis was among the angels. He had Jannah. He had everything.
Yet he couldn’t bring himself to put his head down and prostrate to you. He couldn’t give you that.
Allah says: أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ — Are you going to take him and his descendants as allies besides Me, while they are your enemies?
بِئْسَ لِلظَّالِمِينَ بَدَلًا — What an evil exchange for the wrongdoers!
Wallahi, you’ve exchanged the best for the worst of the worst.
When you look at the Qur’an, my brothers and sisters, it constantly warns us about this enemy — his fitna, his degradation, his misguidance, his plotting and planning — all aimed at us, all the time.
Allah says in Surat an-Nisa: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا — Indeed, Shaytan is an enemy to you, so take him as an enemy.
In Surat Fatir and again in Surat an-Nisa, Allah says: وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ — Whoever takes Shaytan as an ally instead of Allah... فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا — ...then indeed, he has suffered a clear and manifest loss.
You’ve clearly lost. You've lost the plot.
And what awaits you on the Day of Judgment will not be pleasant, my brothers and sisters.
His animosity has been consistent since the day Adam was created — since the moment he refused to prostrate. And then he made that arrogant promise to Allah: لَأُغْوِيَنَّهُمْ أَجْمَعِينَ — "I will misguide them all."
He looked at Allah and said: "I'm going to misguide them all." Look at that arrogance.
Think about it, my brothers and sisters.
He was in Jannah. He had everything. He was with the angels — the best of creation. Yet he didn’t want to be among them. Why?
Because he didn’t want to prostrate to you.
He couldn’t give you that. He couldn’t show you that honour.
And Allah says again: أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ — Are you really going to take him and his progeny as allies besides Me while they are your enemies?
This is a grave mistake, my brothers and sisters.
The enmity of Shaytan is not just a story from the past — it is a present reality we must confront every single day.
He is relentless in his pursuit to lead us astray. To make us forget our purpose. To distract us from the truth.
The Qur’an is our guide — and it keeps reminding us of the danger posed by Shaytan.
Allah has made it clear: He is our enemy, and we must treat him as such.
We must be vigilant, aware of his tactics, and steadfast in our faith.
In our next session, we will delve deeper into the external factors that hinder our ability to see the truth clearly.
We will explore how societal influences, cultural norms, and personal desires can cloud our judgment and lead us away from the path of righteousness.
May Allah grant us the strength to resist the whispers of Shaytan, and to seek the truth with sincerity and determination.
Anything I have said that is incorrect is from me and Shaytan, and Allah and His Messenger are free from it.
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا أَنتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ.
