Lecture Twenty-Six

On the Supplication of Prophet Ibrahim in Surah Ash-Shu'ara

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Compassionate, the Merciful.

Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that Muhammad, our master, is His servant, Messenger, and Last Prophet.

O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.

O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting and the Merciful.

Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.

In this lecture, we are going to continue our discussion from where we left off in the story of Prophet Ibrahim, as we have reached his statement: {'And He is the One Who, I hope, will forgive my fault on the Day of Recompense'}[Ash-Shu'ara 26:82]. We have discussed the significance of the Day of Recompense—the day when deeds are brought to account. It marks the beginning of the next life, with its inevitable outcome: either Jannah, with all its boundless goodness, pure, elevated, and everlasting bliss, or the Fire, with its severe and degrading torment that brings endless misery. (May Allah protect us.)

True believers take this ultimate future seriously. They are not entirely focused on the immediate demands of this world; rather, their efforts in this life are shaped by their concern for their future in the Hereafter. This is why, as we explained in the previous lecture, Allah's message—through His Prophets, Messengers, and Scriptures—gives extensive attention to reminding us of our future in the Hereafter and its vital significance for setting our lives aright here and ensuring our well-being in the next life. Therefore, there is a deep connection between this life and the Hereafter; a believer's perspective is holistic, combining his worldly concerns with a continual awareness of his eternal future.

The need for balance between fear of punishment and hope for mercy and forgiveness

The Day of Retribution, when all deeds are brought to account, is truly momentous. No one can escape the Day of Reckoning and Resurrection. No one can avoid coming or refuse to be raised up or held accountable. Such evasion is impossible, for Allah (Glory be to Him) never forgets or overlooks anyone. The believer carries a sense of fear and hope regarding the Day of Resurrection and Retribution, as these two feelings are intertwined in the realm of faith: Fear arises from negligence, shortcomings, and sin, and from treating transgressions lightly and facing their consequences, while hope is anchored in Allah's forgiveness, pardon, bounty, and mercy.

Thus, a person's fear should never drive him to despair or to imagine that his past slips or shortcomings are beyond forgiveness or pardon, no matter how much he turns back to Allah, repents, or strives to make amends. This is a grave mistake, for Satan works in both directions: On the one hand, he tries to lull you into a false sense of security so you become careless about your actions, reassuring yourself with wishful thinking, imagining that you will one day repent, or even that forgiveness is guaranteed regardless. This is a dangerous state, warned against in the Holy Quran—a state of self-delusion, procrastination, and boldness in sin. On the other hand, if you are alert to the dangers of sin and mindful of Allah's word and the consequences of neglecting obedience, Satan may come from another angle—trying to sow despair in your heart and make you think that you have gone too far in sin and negligence to be forgiven or pardoned by Allah, no matter what you do and how sincere you are in your repentance. This sense of hopelessness is very perilous, for {'Certainly, no one loses hope in the mercy of Allah except the disbelievers'}[Yusuf 12:87].

Thus, Allah (Glory be to Him) teaches us to combine both fear and hope, showing us that His devotees—the Prophets, the righteous guides, even the angels—embody this balance: {'They hope for His mercy and fear His punishment'}[Al-Isra 17:57]. They fear His punishment, yet always hope for His mercy and forgiveness.

Placing hope in Allah is a motivation for action—not an excuse for complacency. Genuine hope inspires one to act; that is why Allah (Glory be to Him) says, {'There has certainly been an excellent example for you in the messenger of Allah, for whoever has hope in Allah and the Last Day, and remembers Allah often'}[Al-Ahzab 33:21]. Genuine hope spurs a person on, for one acts with the confidence that Allah will accept his deeds, multiply his reward, and grant him mercy and forgiveness for any shortcomings. Thus, hope encourages real effort.

In addition to encouraging good deeds, this makes one think good of Allah (Glory be to Him), trusting in His boundless mercy and great forgiveness. A conscious believer is always mindful of his own shortcomings, steering clear of arrogance and self-admiration—just as the prophets of Allah did. Even as they demonstrated the highest degrees of faith and carried out their lofty missions—delivering Allah's message, establishing His religion, and guiding His servants—they considered themselves still lacking, always seeking Allah's forgiveness. They recognise the immense duty they and all people owe to Allah. No matter what a person does, it is insignificant compared to Allah's greatness and what He deserves. Yet Allah, in His generosity, accepts even our little and rewards it abundantly. For this reason, one should remain free of self-admiration and carelessness, always holding fear and hope together—each one a real driving force towards obedience to Allah (Glory be to Him).

The dangerous consequences of sins and the need to seek forgiveness

The dangers that sins pose to a person are profound. They affect your relationship and standing with Allah, your spiritual and psychological state, and the extent of divine care you receive. For this reason, a person should constantly strive to seek forgiveness and to free himself from sins and their effects, keeping his practical path as firmly rooted in faith as possible. Allah (Glory be to Him) reveals the great characteristics of His devoted servants—the pious—saying, {'Who are patient, truthful, obedient, and charitable, and who seek forgiveness before dawn'}[Ali 'Imran 3:17]. They actively seek forgiveness from Allah and are keen to seize one of the most blessed times for supplication—the pre-dawn hours, in the final third of the night—despite their great and elevated characteristics:

• They are people of patience that manifests in their action. They are steadfast in their obedience to Allah, fulfilling His commands, avoiding His prohibitions, and carrying out their demanding responsibilities such as striving in Allah's cause, enjoining what is right, forbidding what is wrong, and upholding equity.
• They are truthful in their speech, actions, beliefs, stances, and loyalty—with Allah, with themselves, and with others. They are humbly devoted, obedient to Allah, neither obstinate nor deviant. They are generous and giving, spending in the cause of Allah and in all avenues of goodness, embodying a spirit of benevolence and generosity. Yet alongside all this, they seek forgiveness during the pre-dawn hours. They are keen to seek forgiveness because they are aware of their shortcomings. Despite all their obedience, they are untouched by conceit or self-admiration, nor did they become arrogant.

{'And He is the One Who, I hope, will forgive my fault on the Day of Recompense'}[Ash-Shu'ara 26:82]. Hope is therefore placed in Him alone for forgiveness, for no one besides Allah (Glory be to Him) can absolve a person of his sins: {'Who forgives misdeeds except Allah?'}[Ali 'Imran 3:135]. For this reason, one must turn to Allah, obey Him, and return to Him in repentance, so as not to arrive on the Day of Resurrection burdened with sins and burdens. For there will be no deliverance then. Whoever comes before Allah on that day carrying sins he failed to rid himself of in this world will find that no one can save him or relieve him of those burdens, nor will repentance be accepted. There will be no opportunity for repentance, excuse, or escape. Allah says, {'Nor will they be permitted to offer excuses'}[Al-Mursalat 77:36] and {'Even if they endure patiently, the Fire will [always] be their home. And if they [beg to] appease [their Lord], they will never be allowed to'}[Fussilat 41:24]. Reconciliation and repentance will no longer avail. Even in this world, at the very moment of death, if a person has postponed repentance throughout his life and only repents when death arrives, that repentance will not be accepted: {'However, repentance is not accepted from those who persist in evil deeds until death comes to one of them and he says, “Now I repent!” '}[An-Nisa 4:18]. When death is seen, and departure from this world is certain, there is no longer any room for repentance. Thus, a person places his hope in Allah (Glory be to Him), knowing that He alone forgives sins, and so he turns to Him.

This exposition shows that the only One deserving of worship is Allah (Glory be to Him), for our life, sustenance, death, future, and our destiny in the Hereafter all lie in His hands, and none can deliver us from our sins except Him. He is the One Who feeds us and gives us drink, and when we fall ill, He bestows healing upon us; so it goes with His countless blessings, with guidance standing foremost, as the key to every other blessing. After this exposition, which makes clear that Allah alone is truly worthy of worship, Ibrahim (PBUH) then turned to Allah in supplication: {'My Lord! Grant me the right command, and join me with the righteous'}[Ash-Shu'ara 26:83].

Supplication as one of the greatest acts of worship, and the need to reconsider our priorities in supplication

This supplication first shows that Allah is the only One truly worthy of worship, and at the very heart of worship lies supplication. He is the One Who, when we call upon Him, has the power to bring us benefit, repel harm, and grant both spiritual and material good in this world and in the Hereafter. No one but Allah has the power to do all of this: He (Glory be to Him) hears us when we call upon Him, knows about us and our circumstances, and answers the prayer of those who respond to Him and follow His guidance. He alone answers supplication; therefore, He alone is worthy of worship. For one of the most essential elements of worship is turning to Him with hope, longing, and aspiration for what only He possesses and what no one else can grant. He (Glory be to Him) is capable of all things, and every good is in His hand. Thus, Prophet Ibrahim (PBUH) turned to supplication to make clear that Allah (Glory be to Him) alone deserves to be worshipped. After all, supplication is among the most fundamental aspects of worship.

At the outset of his supplication, he turned to Allah and asked for this out of His bounty: {'My Lord! Grant me the right command, and join me with the righteous'}[Ash-Shu'ara 26:83]. Our supplication to Allah is often shaped by our own concerns—by what we regard as important according to our assessments, perceptions, and emotional engagement with those concerns. As a result, people frequently direct most of their prayers towards their worldly and daily affairs because these weigh heavily upon them. People frequently pray for their worldly needs—such as sustenance and livelihood—or for relief from specific worries and problems that weigh heavily on them psychologically. This is typically true of a person who turns to Allah in supplication.

Nevertheless, we learn from the prophets (Peace be upon them) and from the Quranic supplications how to reorder our priorities and concerns so that they include matters of great importance to us in our lives—matters we may overlook. For our perspective might be too limited that we only turn to Allah for particular worries, material demands, and pressing life concerns. This does not mean abandoning supplication for such matters. A believer turns to Allah for the good of both this world and the Hereafter, seeking His help with worries, problems, and life's pressures. However, he must not neglect the more fundamental concerns that should stand at the heart of his priorities. It is only because of his limited insight, scant knowledge, and lack of awareness that a person fails to realise how vital they are for him in all life's affairs and throughout the course of his life.

That is why, at the forefront of the supplications of Prophet Ibrahim, we find this prayer: {'My Lord! Grant me the right command, and join me with the righteous.'} What is meant here by 'the right command'? The term has broad definitions, and exegetes typically emphasise some of its aspects and relate it to wisdom. In essence, it encompasses several elements, for Allah (the Almighty) grants you guidance, the inner capacity to act upon it, and purity of the soul. This enables you to handle all matters with prudence, becoming sound in thought, mature in intellect, and guided towards what is good. This also grants you inner purity and psychological balance, which enables you to act wisely. You can undoubtedly handle matters properly when Allah (Glory be to Him) blesses you with all these elements: guidance, prudence, sound judgement, psychological balance, and purity of the soul, which frees you from negative inner influences. That is because you will possess both a correct vision of things and the inner capacity required to address matters properly and act rightly.

Knowledge alone does not suffice when it comes to wisdom. A person may understand what the wise action or wise stance should be in a particular issue or matter, yet still fail to act on that understanding. Instead, he may behave in an unwise way or adopt an unwise stance. Why does this happen? It may be due to psychological factors—emotional agitation, anger, fear, or other emotional pressures. Or it may stem from a moral issue where the person lacks the inner ethical motivation and purity of soul needed to act wisely, behave with wisdom, or take the wise stance.

Therefore, when Allah (Glory be to Him) grants you guidance, purity of soul, an inner faculty, and emotional balance, you approach matters with a sound perspective and act accordingly—with wisdom, maturity, and sound judgement. You thereby bring together correct understanding, a proper outlook, and a commitment to put them into practice. This is something every believer greatly needs throughout his life and in relation to stances and responsibilities, particularly when occupying positions of responsibility. When entrusted with responsibility and required to navigate complex circumstances, difficult conditions, major challenges, and diverse problems, he must deal with them with maturity, wisdom, and guidance. The source of all of this is Allah (Glory be to Him). We wholly depend on Him for this essential gift: the purification and uprightness of our souls, guidance, maturity, sound knowledge, and correct understanding.

Both the individual and society as a whole are in need of this. Lacking this very merit is one of the greatest afflictions facing our Muslim Ummah, despite its belief in Allah, His book of guidance (the Holy Quran), and His scriptures and messengers. In many matters and positions, it acts without discernment or sound guidance, lacking proper vision and sound conduct. In fact, our faith-based connection with Allah and with His guidance is what cultivates our maturity, our thinking, our understanding, our awareness, the purity and righteousness of our souls, and our emotional balance. It is this connection that enables us to move forward through life with the right outlook, correct conduct, sound actions, and proper stances.

{'And join me with the righteous'}[Ash-Shu'ara 26:83]—so that he may be righteous himself and enjoy the company of the righteous. This is a matter of utmost importance. When we reflect on the supplications of the prophets, including Sulaiman and Yusuf (Peace be upon them), and the refined qualities of true believers, it is striking that, despite the many spiritual and material blessings Allah granted them—such as guidance, success, maturity, knowledge, light, insight, spiritual elevation, purity of soul, and empowerment—their hopes and aspirations, regarding the rank they strive to attain, converge on being counted among the righteous: {'Admit me, by Your mercy, into [the company of] Your righteous servants'}[An-Naml 27:19]. This is how Prophet of Allah Sulaiman prayed to Allah, despite the prophethood, kingship, power, and guidance Allah had granted him; he longed to be among the righteous. Likewise, Prophet Yusuf (PBUH) prayed that Allah admit him among His righteous servants and join him with them, despite the blessings, empowerment, and lofty rank that Allah had granted him. Prophet Ibrahim (PBUH), in his great rank, also sought this very same request.

The hopes, aspirations, and orientations of a true believer should be elevated towards the rank that earns Allah's pleasure. That is, when we observe people's lives and see what preoccupies them in terms of status, we find some aspire to particular jobs, specific positions, or distinguished titles—for example, a military rank such as field marshal, colonel, or general. Others aspire to academic recognition, such as the title of professor. Similar patterns apply to other areas of life.

To attain the rank of the righteous is what a true believer seeks, no matter how strong his faith is. He recognises the significance of this in one's standing before Allah (the Almighty) and fully grasps its importance in terms of human and moral value. The value you hold as a human being, your high standing, and your elevation as a person come from being one of the righteous. A person becomes righteous by purifying himself of corruption and all its afflictions and by preserving that state. This is among the matters to which the prophets of Allah devoted great care when making this supplication, {'And join me with the righteous'}: to remain righteous, to remain steadfast upon the path of righteousness, and to rise through its ranks. In fact, the ranks of righteousness are themselves multiple and varied.

As a person strives to rid himself of every form of corruption—whether within his inner self, his actions, or his conduct—this requires steadfast adherence to the path of Allah, the Almighty. This is what can purify the soul and set one's deeds aright, delivering the person from the impurities of corruption, whether in his inner self (his motivations and feelings) or in his deeds and stances. This elevates a person in the degrees of human perfection and in status before Allah, the Almighty: {'And join me with the righteous'}[Ash-Shu'ara 26:83].

A true believer is bound to the righteous among the prophets of Allah, His devotees, and the beacons of guidance. He loves them, aligns himself with them, follows their example, and takes them as role models. Through this bond, one can attain righteousness while walking the same path and standing within the same ranks, for it is a continuous journey led by Allah's prophets and the righteous inheritors of His book. A person cannot pursue the path of faith while thinking he can achieve righteousness by himself and set his own direction. On the path of righteousness, there are role models to follow; one cannot truly attain righteousness without following their path, emulating their example, and even loving and taking them for guardian. This is because such a connection is both a means to righteousness and an integral part of it. There is much more to say on this topic, but we aim to be brief.

{'Bless me with honourable mention among later generations'}[Ash-Shu'ara 26:84]. This is so that Prophet Ibrahim's influence in guiding people along the path of truth and the way of Allah (Glory be to Him), and his efforts to reform and save them, may extend beyond the limits of his own time and place. This is a striking example of the Prophet Ibrahim's aspiration and his deep attachment to truth and guidance. When a person embraces the path of truth and guidance as a true follower, he becomes keen to support that path so that it can prevail among all people in human society. At the same time, his concern for guiding others drives him to lead as many people as possible to the right path. This is why he desires that his way, approach, and conduct be remembered with goodness and truth, and that this remembrance extend to future generations, beyond his own time and place. In this way, his enduring remembrance continues to inspire guidance, as people recognise his path as noble, sacred, successful, and righteous—bringing success, goodness, and prosperity—thereby drawing them towards it and extending his impact in guiding them and in serving the path of truth and guidance beyond the boundaries of his own time and place.

A glimpse of what Allah has prepared for the pious in the Gardens of Bliss!

{'Make me one of those awarded the Garden of Bliss'}[Ash-Shu'ara 26:85]. Jannah is part of Allah's magnificent promise, the great and ample reward, encompassing both material and spiritual bliss. In fact, an essential aspect of its bliss is the spiritual honour, accompanied by material bliss, which is truly exquisite. Allah has promised us Jannah as His great reward for righteous deeds and piety. In His books, He sets out its description, its many forms of bliss, and the nature of life within it in an expansive way.

For example, the Holy Quran speaks of Jannah in a truly remarkable manner:

• It describes its vastness as an immense and boundless realm: {'a Jannah as wide as the heavens and earth '}[Ali 'Imran 3:133]. Despite this unimaginable vastness, it is entirely a garden—not deserts or barren wastelands unfit for life, but a garden in its entirety.
• It details all the forms of blessings it contains, including its farms, orchards, trees, and fruits, which are countless beyond measure: {'In each will be two types of every fruit'}[Ar-Rahman 55:52].
• It describes its rivers of various kinds, including rivers of milk and honey, as well as rivers of pure and crystal-clear water that never changes, never becomes stale, and is untouched by any impurity or defect.
• It speaks of its pleasant dwellings and of the eternal life within it, free from death, ageing, illness, sorrow, boredom, fatigue, toil, or exhaustion.
• Life there is profoundly dignified and elevated; no hurtful words are ever heard, nothing that wounds the heart: {'where no idle talk will be heard'}[Al-Ghashiyah 88:11]. One lives there honoured, surrounded by boundless and immense bliss: {'There they will have whatever they desire, and with Us is [even] more'}[Qaf 50:35]; {'Therein is all that the souls desire and the eyes delight in'}Az-Zukhruf 43:71]. Its bliss surpasses anything a human being can imagine: {'So, no one knows the delight of eyes that has been reserved for them in secret'}[As-Sajdah 32:17]. It includes the highest forms of material bliss in countless, astonishing varieties, along with an eternally joyful life.
• It also describes what it contains: the beautiful-eyed women, the dwellings, the company of the Prophets, the devotees of Allah (Glory be to Him), and the righteous—various forms of immense and extraordinary bliss.

Everything that represents a true desire or genuine need for a human is available in Jannah at the very highest level—pure, perfect, and free from anything that could spoil or disturb life there. It is exactly as the human being would wish it to be. In other words, Allah does not offer us an ordinary form of bliss, something we might find a better version or offer of in this world. Even when faced with worldly temptations that sway so many, a person needs only to pause and make a simple comparison before being drawn towards falsehood or carried away by blind desire. Ask yourself what desire, hope, or ambition, whether material or status-driven, could ever be worth pursuing if it leads you away from Jannah. Is there anything like what is in Jannah, or superior to it? If such a thing truly existed, then it would be understandable, but in reality, you will find it is nothing, absolutely nothing, when weighed against Jannah. If what tempts, misleads, corrupts, or drives you into disobedience is nothing more than fleeting desires, ambitions, and cravings, why do you not turn instead to what is higher, greater, and better—everlasting bliss and true happiness—and seek to draw closer to Allah, the Almighty?

A person's heedlessness of such a comparison and the bliss that Allah has offered is a dangerous state; it leads him to bring ruin upon himself for the sake of a fleeting desire—one that is followed by regret and punishment, as well as distress. Therefore, this reflection draws us to Allah. Our very desires, hopes, and ambitions, both material and non-material, all become means of drawing us closer to Him, for with Allah there is something greater than all that we desire—more sublime even than what we can imagine in this very realm of desires and pleasures, including material and spiritual aspirations, status, and importance. There are dwellings, houris (fair females), various kinds of food, drink, clothing, and furnishings, farms, gardens, great dominion, and spiritual honour, which is granted even by the angels of Allah (Glory be to Him). For this reason, reflecting upon these matters draws a person to Allah. This is something that benefits us when we recite the Holy Quran and when we engage in reminder as well, and it should serve as an incentive for us to keep away from temptations, greed, and base desires that draw us away from the path and way of Allah (Glory be to Him).

A reflection on the meaning of Ibrahim's prayer for his father

{'Forgive my father, for he is certainly one of the misguided'}[Ash-Shu'ara 26:86]. Asking forgiveness for his father was only a request that Allah grant him respite, enable him to repent, and not hasten punishment upon him. That is to say, it does not mean that he was asking Allah to forgive his father while his father remained in polytheism; that is not what is intended. Had that been the case, it would have amounted to an encouragement of sin. Rather, he was asking Allah for forgiveness that would grant his father respite and enable him to repent before punishment befell him. This is consistent with some of the blessed verses in the Holy Quran: For example, Allah (Glory be to Him) says, {'If Allah were to punish people [immediately] for their wrongdoing, He would not have left a single living being on earth'}[An-Nahl 16:61], and He also says, {'Surely your Lord is full of forgiveness for people, despite their wrongdoing'}[Ar-Ra'd 13:6]. That is, He grants respite, grants some people success in repentance, and leaves the door open for them to repent. Furthermore, this seeking of forgiveness was based on a promise his father had made to him, as stated in another blessed verse: {'As for Ibrahim's prayer for his father's forgiveness, it was only in fulfilment of a promise he had made to him. But when it became clear to Ibrahim that his father was an enemy of Allah, he broke ties with him'}[At-Tawbah 9:114], when he observed his persistence and obstinacy.

Beware! The Day of Resurrection will unveil the truth and shatter every mask!

{'And do not disgrace me on the day all will be resurrected'}[Ash-Shu'ara 26:87]. One of the most important things concerning the Day of Resurrection, with its stages of reckoning and recompense, is that the reality of people is revealed and they are treated accordingly. In this worldly life, even some of the greatest tyrants and criminals may present themselves in a favourable light. They possess media outlets and supporters who glorify them, portray them as symbols for others, draw others towards them, and attempt to conceal their crimes, vices, and misdeeds. Such individuals may have a high standing among people and enjoy influence and popularity. This is why, in this worldly life, we find many tyrants and criminals enjoy widespread popularity within society—some of them even among the greatest tyrants and the worst criminals. This can be seen, for example, in televised scenes from the funeral of Stalin—one of the world's greatest criminals in the Soviet Union—where vast crowds gathered, with some ordinary people even weeping bitterly for him.

Thus, in this worldly life, a person may rely on wealth or on influence over society in matters that people come to regard as important in their own perception, and through these means, he becomes significant in their eyes and turns into a symbol.

However, on the Day of Judgement, people are revealed in their true reality, measured by righteous deeds and moral character: the true worth of a human being. Those whose crimes were covered up in this life, or who were idolised by themselves and by their followers and the misguided alongside them, will be exposed as they truly are. That reality will be humiliating, and the evil consequences of their deeds in this life will become plain, revealing the extent of their wickedness and moral baseness. Yet, they will face rebuke, humiliation, and public exposure on the Day of Resurrection—before the eyes and ears of all creation and in the presence of Allah's angels and His prophets. It is a truly terrifying spectacle of disgrace. Even in how they are handled—during the reckoning and after it, as they are prepared for transfer to Jahannam—Allah's angels deal with them in a manner of abasement and degradation. It is an awful condition of censure and humiliation in every form.

This is among the most critical situations a person must beware of. In this worldly life, if a person is exposed in a case that represents a scandal and disgrace for him at the level of his human value and personal dignity, how much does this affect him? Sometimes one may even wish for death or that he had never existed at all—so what, then, of the scene of the Resurrection?! Therefore, a believer's concern should be to seek Allah's protection from being humiliated on that day and must strive to avoid shameful deeds, guard against scandals, and beware of humiliation and dishonour in the Hereafter, may Allah protect us. That is why a believer should be keen to plead with Allah not to disgrace him on the Day of Resurrection while striving to rid himself of all that leads to disgrace and avoid scandal and abasement in the Hereafter. (We seek refuge in Allah!)

This is what leads you to Jannah and saves you from the Fire.

{'And do not disgrace me on the day all will be resurrected, the day when neither wealth nor children will be of any benefit. Only those who come before Allah with a sound heart [will be saved]'}[Ash-Shu'ara 26:87-89]. On the Day of Resurrection, wealth will be of no benefit. People in this worldly life often regard money as having countless advantages, believing it can even serve them in matters such as social influence. For example, some tyrants and criminals rely on their wealth to assert their power and influence over society, to gain social standing, and to attract followers and supporters—often motivated purely by material self-interest. When it comes to worldly gains and ambitions, people often believe these goals can also be fulfilled through material means. Furthermore, it is believed that any situation can be reshaped by wealth alone.

Many people tie countless things to material potentials, to the extent that some practically worship wealth: They imagine that money is everything, believing they can achieve anything they desire and protect themselves from any harm through it. They see material potentials as the foundation of all things and the solution to every problem. This reflects a materialistic orientation held by many people: Their outlook has indeed become shaped in this way, and their relationship with wealth and material potentials is founded on the belief that it is the basis of everything and the solution to all things. Consequently, they orient their lives around it, for they consider it the source of benefit and a means of protection from harm.

In contrast, Allah (Glory be to Him) teaches us to view wealth as a means rather than a goal—that it is not everything. Even among the means that are significant to human beings and that influence their life in this world and the next, there are matters of far greater importance. Therefore, our relationship with wealth should not be such that it affects our other concerns and comes at the expense of our faith-based commitment, our human values, and our moral principles.

When a person worships wealth, he sells everything for the sake of money: He sells truth, religion, honour, and dignity. Indeed, he sells everything priceless—things that should never be sold for money. He sells his human worth; he sells his stances for money. His loyalties become dictated by money, and his enmities, too, are shaped by money. Everything is reframed around it, until money becomes his only yardstick. Thus, the outcome may be that he bears sins and burdens. Even if he amasses vast wealth in this way, he will come on the Day of Resurrection laden with burdens. At that time, wealth will hold no importance or value to save him from his condition. He will come on the Day of Resurrection burdened with sins due to his evil deeds, his corrupt stances, his misguided choices, his wrongdoing, and his wretched conduct. Then, can wealth benefit him in any way? No. He will say, {'My wealth has not benefited me!'}[Al-Haqqah 69:28]. Indeed, it will no longer represent any significance. Even if it were possible at that moment for a person to possess the entire earth and ransom himself with it, he would surely do so: {'Were the wrong-doers to own all that is on the earth, and even twice as much, they would surely seek to ransom themselves with it against the evil punishment on the Day of Judgment'}[Az-Zumar 39:47].

The value that will truly benefit you, lead you to the highest level of material bliss, grant you safety from punishment, and elevate you to the highest honour is righteous deeds, faith, and piety. In fact, these are what would guide you even in your dealings with wealth, so that money becomes a means of drawing nearer to Allah (Glory be to Him), rather than a cause of burdens and sins.

Likewise, human wealth—children, whether your own offspring or those who serve as your supporters and assistants—cannot benefit you in any way on the Day of Resurrection if, in this worldly life, you did not take the path of faith and piety. Even when you raise your children upon piety, the effort exerted in reforming them will be counted for you and will benefit you on the Day of Resurrection. As for relying on them as a source of support while they are upon falsehood, or while you yourself are upon falsehood, that is a day when {'no father can avail aught for his son, nor a son avail aught for his father'}[Luqman 31:33]. Rather, Allah informs us that the criminal will wish on the Day of Resurrection that {'he could be redeemed from the punishment of that day by sacrificing his children'}[Al-Ma'arij 70:11]. Yet they cannot serve as a ransom or a means of protection for you. In fact, some people may take the path of falsehood for the sake of their families, seeking to provide them with comfortable and luxurious living conditions. In doing so, they bring destruction upon themselves, while their families will not benefit them in any way on the Day of Resurrection.

Soundness of the heart and its role in righteousness and salvation on the Day of Resurrection

{'Only those who come before Allah with a sound heart [will be saved]'}[Ash-Shu'ara 26:89]: Indeed, what will benefit you on the Day of Resurrection is that you turn to Allah with a sound heart. Why a sound heart? This is because when the heart is sound, your deeds are righteous, and your orientation in this life becomes one of faith; for the heart is the very source of piety and the dwelling place of faith. 

The soundness of the heart means that it must be free from false or corrupt beliefs, whether in one's religion—thus committing a wrong against Allah and His religion—or in other intellectual matters. It must also be free from moral defects and ailments, such as arrogance, which resides in one's heart and feelings before it manifests in actions, deeds, behaviours, or attitudes. Envy, too, resides in one's feelings, in the heart itself, before it is translated into attitudes, actions, and behaviours, and dealings. Similarly, miserliness first takes root in the heart before it manifests as greed, stinginess, leading to unjust deeds, and so it is with the other vices. Moreover, corrupt inclinations—the tendencies towards immoral behaviour—originate in the heart. Therefore, the soundness of the heart entails freedom from such inclinations and from doubt regarding Allah's guidance and the truths of faith, as this lodges in the heart too. It also includes loyalties and enmities. When you harbour hatred within the heart towards the devotees of Allah, this is a grave disease. Likewise, love and loyalty towards the enemies of Allah is equally dangerous.

Therefore, a sound heart means being sound in every sense: in matters of belief and freedom from inner ailments and vices, which are the roots from which sins grow. They inevitably surface in a person's conduct. People are driven to bad deeds by impulses that arise from the heart, and they are driven to righteous deeds by impulses that arise from the heart. The heart, then, is the determining factor. It is a small piece of flesh; yet if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. That is why a person should strive to set right what is within—the inner self and its hidden reality—to set right his outward conduct.

The astonishing scene: Jannah is brought near to the pious—How great the regret of the hypocrites!

{'And Jannah will be brought near to the pious'}[Ash-Shu'ara 26:90]: In an astonishing scene, despite its vastness, greatness, and grandeur, Jannah is brought near to the gathering ground, so that the believers can move from the gathering to it without effort or hardship—no long, arduous travel. It is a magnificent scene among the events of the Day of Resurrection. Even the scene of the righteous moving from the gathering place to Jannah, while others remain to be sent to Jahannam, is one of the greatest scenes of the Day of Resurrection. This very scene will cause immense regret for the hypocrites, as they call out to the believers: {'Wait for us that we may acquire some of your light. It is said, “Go back behind you and seek light"'}[Al-Hadid 57:13].

How bitter a person's regret is when he sees the people of piety—some of whom may have been his companions, relatives, or members of his own community—heading to Jannah in a radiant procession, honoured and dignified: {'On the day We will gather the righteous to the Merciful as a delegation'}[Maryam 19:85]. He looks on and finds himself cast out, barred from going with them; even if he pleaded to be taken along, it would not be possible. They are driven away, and the others will neither sympathise nor respond—this is no longer a matter that concerns them. It is a dangerous state for a human being. This is an extraordinary scene, one of the greatest and most significant scenes of the Day of Resurrection that received extensive attention in the Holy Quran.

Here it becomes clear that Jannah is intended for the people of piety. This is emphasised repeatedly in the Holy Quran: {'Hurry towards your Lord's forgiveness and a Jannah as wide as the heavens and earth prepared for the people of piety'}[Ali 'Imran 3:133]. Piety is indispensable. We are in Ramadan, the month of piety, where we are used to attaining more piety and focusing more on divine guidance, which urges us to live with piety. In fact, piety shows itself in faithful commitment: in our deeds, our dealings, our conduct, and in the great responsibilities we bear. These responsibilities include upholding Allah's religion, establishing equity, striving and spending in the cause of Allah, and standing firm against the enemies of Allah, as Allah says, in relation to the threat of the Jews and Christians, {'O believers, be mindful of Allah in the way He deserves'}[Ali' Imran 3:102]. In short, commitment to piety is the foundation: Jannah is won through piety, and the path to it is through piety.

{'And the Hellfire will be displayed to the deviant'}[Ash-Shu'ara 26:91]. The alternative to piety is the path of misguidance. It is a crooked path, not aligned with the straight path and far removed from true guidance. This path leads to the fire of Jahannam; whoever follows it can never reach Jannah, for Jannah can only be reached through the path of piety. Indeed, piety is the path to Jannah, whereas abandoning it leads inevitably to the fire of Jahannam.

Consider a simple example from this world: If you set out for a particular place but take the opposite direction, will you ever arrive? Of course not. In the same way, the path of misguidance—as an alternative to the path of piety—leads to the blazing fire of Jahannam. It is worth noting that Jahannam will be shown to its people even before they are taken to it from the gathering ground; that will be a terrifying scene: {'Once it sees them from a distance, they will hear it fuming and growling'}[Al-Furqan 25:12]. It is a dreadful sight that fills them with fear and terror, and their remorse reaches its highest point. They wish they could die on the spot and that they had never been raised at all.

{'And it will be said to them, “Where are those you used to worship besides Allah? Can they help you or even help themselves?”'}[Ash-Shu'ara 26:92-39]. Regardless of what you worshiped in this world—whether idols, Satan, those misleading ones, material pursuits, whims, or desires—can any of them protect you, give you victory, come to your aid, or save you?

The painful destiny of tyrants, the arrogant, and their criminal followers!

{'Then they will all be hurled into it'}[Ash-Shu'ara 26:94]. After beholding Jahannam in that terrifying moment, they will be driven towards it by force, herded against their will: {'They will be fiercely shoved into the Fire of Jahannam'}[At-Tur 52:13]. The process will also be disgraceful and humiliating, with the angels of punishment driving them forward and dragging them into the Fire.

When they reach the realm of Jahannam—a vast and immense domain—the angels of punishment will cast them into it outright. They do not enter willingly or voluntarily; rather, they are forced in, hurled headlong, upside down upon their heads, their faces striking the Fire first. It is an utterly horrifying scene. In contrast, those moving to Jannah will be honoured and even welcomed by the angels at its gates: {'Peace be upon you; you have been good; so enter it to abide eternally therein'}[Az-Zumar 39:73]. They will be filled with indescribable joy, relief, and a profound sense of triumph when they enter Jannah. No wonder it is a blissful world. As for those destined for Jahannam, they will enter that world with humiliation and abasement. They are flung into it headlong, dragged through the Fire on their faces: {'On the day they will be dragged into the Fire on their faces, [they will be told,] “Taste the touch of Saqar!”'}[Al-Qamar 54:48]; {'And whoever comes with an evil deed will be hurled face-first into the Fire'}[An-Naml 27:90]. We seek refuge in Allah, for it is a dreadful matter!

{'Then they will all be hurled into it, along with the deviant'}[Ash-Shu'ara 26:94]. All those who abandoned the path of piety and followed the path of misguidance—this is the path that led them to Jahannam. {'And the soldiers of Iblis, all together'}[Ash-Shu'ara 26:95]—who are the soldiers of Iblis? They are all those who, in this world, devoted themselves to serving falsehood, whether militarily—with many armies serving falsehood—through the media, or through cultural and intellectual influence. This also includes all other fields. When a person's primary mission in life becomes one of supporting falsehood, obstructing truth, and standing against truth and guidance, that person becomes one of those serving Iblis. The followers of Satan, in all their forms, operate as organised forces moving in the same Satanic direction: leading people astray, spreading corruption, diverting people from the path of Allah and from the truth, turning them away from commitment to the religion of Allah, luring them, and corrupting them. In doing so, such a person is, in effect, enlisted in the ranks of Satan.

The soldiers of Iblis come from different nations, religions, and eras. All of them will be gathered into Jahannam, hurled down on their faces into its Fire, cast into it in utter humiliation. In fact, when they face such torment, disgrace, and eternal loss, their condition will be utterly changed. In this life, they join hands, support one another, and work together to uphold and serve falsehood—which, in reality, is service to Satan and a barrier against the path of Allah (Glory be to Him). They also fight shoulder to shoulder and stand together as a single rank, and this unity is a major reason for the persistence and spread of falsehood on the earth: It has defenders who fight for its cause and work for it on all fronts. One of the most significant factors that have turned many people away from the path of truth is their fear when they see the military power, mobilisation, and coordinated efforts of the people of falsehood to serve it by every means. Many are intimidated and thus align themselves with the camp of falsehood. But in the Fire of Jahannam, after standing together as a unified bloc in this world, all bonds will be severed. The ties between leaders and followers will collapse, and those who once fought together and cooperated will turn on one another in bitter hostility.

Regret and remorse will be of no use there, so wake up now, before it is too late!

{'There the deviant will cry while disputing with their idols, “By Allah! We were clearly mistaken when we made you equal to the Lord of all worlds'}[Ash-Shu'ara 26:97-98]. They swear by Allah, astonished at themselves, wondering how they could have gone so astray as to equate obedience to these leaders with obedience to the Lord of the worlds. So they placed their obedience to these leaders above that to Allah (the Almighty) and followed them instead of following the true path of Allah. Then they regret and lament, realising that this was a terrible predicament, an act of great foolishness, clear misguidance, and utter stupidity in every sense of the word.

{'And none led us astray other than the criminals'}[Ash-Shu'ara 26:99]. The criminals are a source of misguidance. They work to mislead people as a way of controlling them, influencing them, and making them accept their authority. How else do people come to accept them and obey them? You may find a criminal, known for various types of crimes, yet people follow him despite knowing that he is a criminal! This person might hold the position of a president, king, leader, or influential social figure with authority and power in society. However, how do people come to accept and obey him? Much of criminality depends on power, authority, and social compliance. Many crimes require influence and accomplices.

Take, for example, America and Israel, the top criminals of this era: Their major crimes are committed through networks of helpers. These are collective crimes: aggression, occupation of peoples, annihilation of societies, plunder of wealth, domination, and the widespread dissemination of falsehood and misguidance. Misguiding people is a key tactic they rely on; in fact, this is one of their many crimes, yet it is dangerous, as it leads people to accept them. Indeed, misguidance causes people to fall victim to their slogans, justifications, and philosophies and ultimately follow them. They have philosophies and justifications, along with false concepts, deceptive propaganda, embellished speech, and doubts that divert people from the truth and turn them away from it. This way, they influence many people, causing them to leave the path of truth and follow them instead.

{'Now we have none to intercede for us, nor a close friend'}[Ash-Shu'ara 26:100-101]. In the Hereafter, there is nothing that can rescue them: No intercession, mediation, or friendship can benefit them—no close friend can ease their suffering or do anything for them. There is no room for such things.

{'If only we could have a second chance, then we would be believers'}[Ash-Shu'ara 26:102]. This is because in this life, mediations could serve as a means, and a close friend might support a person in times of hardship, distress, and suffering. However, in the Hereafter, there is no place for that. {'If only we could have a second chance, then we would be believers'}—they wish they could return to this world to choose the only path of deliverance: the path of faith, whose true fruit is piety. {'Surely, this serves as a lesson, yet most of them are not believers. And your Lord is certainly the Mighty, the Merciful'}[Ash-Shu'ara 26:103-104].

We have come to the end of this story in Surah Ash-Shu'ara, as the blessed month of Ramadan draws to a close. There are also accounts of Prophet Ibrahim in other surahs, and we hope, Allah willing, to explore some of them in the month of Dhu-Al-Hijjah, should Allah grant us life until then.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, and set free our captives. You are the Hearer of Prayer!

Peace be upon you and the mercy of Allah and His blessings.

#Yemen #Sayyed Abdulmalik Al-Houthi #Ramadan Lecture about 4 days