Two Gardens, Privacy, and the Blessing of Companionship in Paradise

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Last time in this Surah Ar-Rahman series, they're not gonna believe there's a fire by hearing it on the news. They're gonna have to see the smoke or get close enough to feel the heat and then they'll react, right? So, the distinction between our decision-making and animal decision-making is actually Al-Bayan. That's the difference.

To help you follow along and reflect more deeply, we've created a companion workbook for this series. Download it at bayyina.com forward slash rahman

We left off at ayah number 46. We were discussing what it could mean that Allah mentions two jannas.

The Significance of Two Gardens

Here is a summary of some of the things that we find in our tafsir tradition that have been said. That we will have a guest house and a residence meaning a house where you're private, you can be yourself. You don't have to make any accommodations for guests coming over and all of that.

It's completely, completely private. Like nowadays you have a living area and then you have your bedroom, right? And of course your bedroom looks like no human being should see that because then they'll never be able to see you the same way again. And then your closet and all of that.

And then you make the living room look like human beings live here, right? So... But there's an entire residence that's just completely private and it's just yours. And then there's another place you have where you entertain guests and you know, all those kinds of things. It's also, I think before we get into this, you should note that there are places in the Quran especially in this series of surahs where Allah will describe the social aspect of jannah.

People hanging out together, drinking together, having food together, talking to each other, reminiscing about the past, that sort of thing, right? This is not that surah. The jannah that's described or the jannahs that are described in this surah are about your private experiences. They're not about the social experiences.

Those are other places in the Quran, okay? So you're gonna see there's a lot of individual kind of private kinds of experiences that are going to be highlighted here. Some said this is a garden within the residence and a garden outside. Why would you have a garden within the residence? If you know really, really rich people, then they'll understand what this means.

Because they'll have a gate to their estate, and you drive in through the gate and there's this whole tree-laden road thing that's winding and there's golf courses and all kinds of stuff going on on both sides and orchards and all this stuff. And then finally you make it to the mansion and behind the mansion is the private garden, you know, where they sip their tea in the morning and, yes, you know, that stuff. So there's the private garden and then there's the larger estate garden.

Understanding the Pairing

So jannatan, some looked at it this way. Two residences to be able to enjoy variety. So what this means, by the way, we'll see that Allah will describe both jannahs have trees, both jannahs have springs, both jannahs have this, both jannahs have that.

So then you might feel like, okay, well, they're exactly the same. I have this jannah, it's on top of a mountain, there's exactly the same mountain, is exactly the same house, exactly the same food, why do I have to have two then? They're exactly the same, right? There's amounts to just one. What difference does it even make? But actually pairs of things is more like the night and day or the sun and the moon or man and woman.

Pairs of things have some things in common, but they have some really interesting differences between them, right? So you get to enjoy the best of two and human beings love variety. So they're in one place, they enjoy it for a little bit, then they go to this other place, they enjoy it for a little bit, they come back to this one place, they enjoy it for a little bit. Like, for example, myself and my in-laws, they're in Denmark, right? So I live in Texas and I spend a lot of time with my in-laws too.

So I'm with my parents in Texas and then with my in-laws in Denmark sometimes. And when I'm there, I love being there in the summer because I live in Texas. So just get out of there and be there.

And then winter there is really depressing because it's like four hours of day and then 27 hours of night. Like it's really bad and really dark, really dark, right? So you just want to get out of there in the winter. You don't want to be there unless of course it's Ramadan in the winter, then I really want to be there.

So, but the idea of having two places to be gives you this variety, right? There's new experiences all the time and this newness comes and that's maybe one of the intentions. It's also interesting that if there are two residences, you go back and forth between them and look at the amazing contrast, man. He described Jannah and people are going between two tortures, right? And now he's describing people in heaven going between two gardens.

You know, they got two gardens to enjoy. Now there are some other things to learn here. Some said there's one Jannah you will earn for leaving sins and the other for doing good deeds.

Qurtubi and others mentioned this. I thought this was really interesting that they have this opinion because actually a summary of what Allah expects from me in this life is that leave bad things and do good things. And those are two separate things.

Like you can't just say, okay, at least I'm not doing anything bad. Okay, fine, I don't pray and I don't fast. I don't do the good stuff but at least I don't do any bad stuff.

That's not good enough. And then other people come around and say, well, I do a lot of good things. So what if I do a little bit of what? Bad things.

So, you know, Allah says, no, actually those who truly fear their Rabb, perhaps He's saying they earn both the gardens, the garden of leaving sin and also the garden of doing good. And you have to have both because otherwise you get people that fall into one misguidance or the other, right? They tell themselves, well, you know, at least I'm not doing some terrible thing. So I don't have to do these good things or I'm doing good things that justifies doing some bad things here and there.

Both of those are misguidances. Of course, another interpretation, I'm not entirely sold on this. You might think that this is an unorthodox view but I'm going to be honest about what I find convincing and not you can make your own decisions is that one opinion exists that one of these Jannahs is for jinns and the other Jannah is for human beings.

That doesn't seem plausible from the language directly because it says whoever feared their Rabb gets two Jannahs. So it doesn't say they get two Jannahs. One person gets two Jannahs.

So even if it's a jinn, the jinn gets two Jannahs. I understand the sentiment though that they have their own Jannah and we have our own Jannah because I definitely don't want to see any of them in my Jannah, right? So that doesn't sound like Jannah to me. So I don't want to see them, right? Or what's going on with them.

There's some things in the ayat that are coming that might hint towards that. And I'll tell you why I don't believe that Jannah is being described for them in the way that it's described for us. The first reason I believe that is Allah describes trees, springs, beautiful homes, gardens.

These are all things of human interest, right? Because we experience some level of these things in this life and they are now the springboard into our introduction into Jannah. These are not of interest to the jinn. The jinn are not sitting there eating fruits.

The jinn are not sitting in the gardens and all this other stuff. The earthly things that come from the dirt are of interest to those who were created from the dirt. We were created from the dirt.

The other thing that's important, I think to note in this discussion is that when the story of Adam a.s. was revealed, when we study that story carefully, who is placed inside Jannah? Adam a.s. But the jinn have been created much before but they're not placed inside there and then told, by the way, you can earn this place back and all of that. The whole focus is on the human being. And then when the disobedience warning comes, it's said that whoever follows the devil, meaning his own people and human beings who follow him, I will fill hell with all of you.

So actually, and then in Surah Al-Ahqaf, when the jinns heard the Quran and they talked about it and they said that this is guidance, they said, let's go warn our own people. And they said,

that this, follow this messenger, it will save you from painful punishment. They didn't say it will enter you into Jannah, all they said is it will save you from painful punishment.

So it seems Allah does talk about them being saved from Jahannam or punished in Jahannam, but never goes as far as to say they're being put in Jannah. And this was actually the position of Abu Hanifa that what they get afterwards, we don't know, but it doesn't seem to be the Jannah that we're getting. That they're not included in this part of the story.

Then the other things that some people raise as well, jinns were mentioned throughout, so this must be about jinns too. I would counter with, not all jinns are being mentioned in this Surah. The jinns that were rebellious were being mentioned in this Surah.

And that's why they were combined with human beings in the mention of hell. But there's no combination this time. There's no,

In these ayah, there's a separation now, right? So for those reasons, Allah knows this is in the ghaib, so we can't say for sure.

But the indications in the Quran does steer away from the Jannah that's being described in such human terms being something meant for them. Now you could say, well, they can have their own kinds of springs, and they can have their own kinds of, you know, drinks and fruits. Okay, fine, then they can have it.

But that doesn't seem to be explicitly the case. Another interesting thing, Jannah can mean many gardens. جَنَّتَانِ Those of you familiar with Arabic, Ani is for the pair.

Like Muslim is one Muslim, and Muslimani means two Muslims, right? So, يَجُوزَن تَكُونَ التَّثْنِيَةُ مُسْتَعْمَلَةً كِنَايَةً عَنِ التَّعَدُّدِ Actually, Arabic uses two sometimes for many. So this is actually done in many languages. One of the coolest features of the Malay language, Bahasa, is the way they describe plurals, is they say the word twice.

So, Kanak is a child, and Kanak Kanak is children. And Buku is a book, and Buku Buku is books. You know, so, that's how they do plural.

They just say the thing twice, it's plural. But it's also, وَهُوَ اسْتِعْمَالٌ مَوْجُودُ فِي الْكَلَامِ الْفَصِيحِ By the way, Urdu speakers do this. بَار بَار كَهَايَةً بَار بَار بَار بَار means so many times.

کَا کَا کِی مَرْغِی Like, we say these things, we say the thing twice, it means over and over again. Okay. So, and we do this in English too, by the way.

I've told you again and again. That doesn't mean you've said it twice, that means you've said it many times. You know.

So, this is something that's found in eloquent Arabic and also in the Quran.

Then, take your eye and look again and again. Time and again.

And that means many, many times. So, it could be the جَنَّتَان here refers to gardens upon gardens. Meaning, upon gardens, upon gardens, upon gardens, upon gardens.

That it could be in that meaning that's also been said. And of course, Arabic also has things like لَبَّيْكِ سَعْدَيْكِ ذَوَالَيْكِ Right. And لَبَّيْك is actually لَبَّيْنِ is two.

And سَعْدَيْك is سَعْدَيْنِ that's two. ذَكَّ is the ضَمِير at the end. So, they're also in pairs but it's many welcomes, and many joys, and many congratulations.

Those kinds of things. But the pair is used for it, right? So, in a literary sense, it's possible that we can look at this as more than just two gardens also. Okay.

The Refrain: Which Blessings Do You Deny?

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانَ But then, what's this ayah doing here now? This ayah was about people who deny. I feel, Allah knows that this ayah is now an invitation to the kuffar. Look, you're denying hell.

That didn't scare you enough. How about just think of what the believers are gonna get. Just consider this.

You see what you're denying. You see that this gift that is prepared for you, if you just accept, and you're just rejecting this also, you're throwing it away. Don't throw this away.

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانَ And the jinn that were supporting them, it's as if the jinns are being guilted. Why are you letting these human beings be deprived? And why are you throwing yourself away and letting them be thrown away?

The Garden Tour Begins: The Magnificent Branches

Now, we're inside Jannah. Our tour has begun.

The two gardens. Both of them possess or they're both of magnificent branches. Now, I want you to imagine you've entered the gates of Jannah, you're walking through a walkway, and there are large trees on both sides.

And the first thing you notice is the gigantic nature of the branches of those trees. So, they just keep on extending and extending and extending. And they're like monumental buildings.

Like, you know, if somebody's been, if somebody's from like Louisiana and they come to New York for the first time, they're like, that there's a lot of buildings. So, they're not used to seeing that sort of thing. And imagine gigantic trees that you're just, you find yourself in awe of just the branches of those trees.

وَالْفُنُونَ تَكُونُ فِي الْأَغْصَانِ وَهَذِهِ تَكُونُ فِي السُّوقِ الْغَصِنَ الْمُسْتَقِيمَ طُولًا وَعَرْضًا They're straight and long and tall. And of course, when you say branches, it doesn't go without saying what's going to be on those branches, right? It's leaves and fruits and flowers that are just, but the branches just catch your eye just because of the sheer size. Now, the thing about trees is that they block your view.

So when you're walking, you can't really see what's lying ahead, right? So as you walk, فَبِأَيِّ أَلَاءِ رَبِّكُمْ أَتُكَذِّبًا By the way, if a tree is really large and you see fruits all the way up there, can you reach them? No, but you notice, what kind of fruit is that? Oh, apples. Looks like apples. Looks like this.

And you start noticing different kinds of colors and fruits as you're walking. And then he says, فِيهِ مَعَيْنَانِ تَجْرِيَانِ In it, there are two springs that are flowing. And perhaps as you're walking, you reach the edge, you reach some kind of a picnic area, an opening, and you see two water springs flowing, two waterfalls falling in front.

The Springs and Fruits

And some say that this is like کُرْتُبِي Other Mufassirun also said that this might be referring to the two springs Allah mentions other places in the Qur'an. One of them is called تَسْنِيم and the مِزَاجُهُ مِنْ تَسْنِيمٍ أَنْ عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا These might be the two springs that you see. But he doesn't say which.

But you'll see two springs just flowing. So you end up by a waterfall. So now the scene is being built.

There's the trees and now there's a waterfall. So you found the perfect spot. Now I know in the East Coast we have much more of that.

We don't have state parks as much in Texas because we don't have much of anything in Texas. But when you go to a state park and you want to find a nice place to have a picnic like spring break or something like that, right? All the nice places by the water are usually what? Taken. You get a place by the dumpster near the parking lot, right? But the nice spots usually get taken or they're messy or there's too many people around because everybody wants to jump in the water, right? But you are now in your own private garden and you walk through these laden trees and you end up in this perfect spot to set up for a picnic and the waterfalls are there, the trees are there.

And so he says, مِثْلُ الدُّنْيَا أَضْعَافًا مُضَعَفًا بِالزِّيَادَ وَالْكَرَامَةَ عَلَىٰ أَهْلِ الْجَنَّةِ This pair thing that it could be many can also apply here. That they get there and they see waterfalls on top of waterfalls, on top of waterfalls, on top of waterfalls, you know? Like some RPG video games have these fantasy worlds where like there's multiple waterfalls and this palatial thing and all that stuff. Like imagine that sort of thing where you just see a scene of just incredible breathtaking beauty of multiple waterfalls in front of you.

فَبِأَيِّ آلَىٰ يَرَبِّكُمْ آتُكَذِّبًا The disbelievers are being enticed into accepting the message of truth now that they see what awaits the believers, right? So now this فَبِأَيِّ آلَىٰ has taken a new favor, a new flavor. The other thing about فَبِأَيِّ آلَىٰ is okay, believers are not in denial, of course. But the ayah still wants us to become grateful.

فَبِأَيِّ آلَىٰ The ayah just, it calls on us to become grateful and to be in awe of Allah's wonders. The believers at the time of the Prophet ﷺ were being tortured, right? And now they're equating those tortures with walking through these gardens and seeing this waterfall. And now when they step out of this scene, the next time they're tortured because of their loyalty to Allah, they just see that as building their real estate development in Jannah, right? So they're grateful now for the difficulty.

It's actually, they become grateful for the challenge. You know, there's people that do Islamic work and they volunteer, they help out, and they're like, yeah, I tried to do that but there was so much negativity and nobody appreciated it. And in fact, it even turned on me, so I don't wanna waste my time with that stuff anymore.

Yeah, but you're doing it for the wrong motivation. Like the fact that it got difficult, the fact that nobody appreciated you, the fact that you even backfired, all of that stuff, worth it. Actually, we should be grateful that it was hard because the harder it gets, the more rewarding it gets.

Like maybe a new tree gets added to the walkway every time it gets harder, a new waterfall gets added, a new flavor in Jannah gets added. In fact, in Surah Al-Baqarah, when Suhaib Saeed and I, my colleague, we were discussing the ayah about,

Every time they're given a fruit in Jannah, every time they're given a fruit and they taste it. You know what the first thing they say is?

This is what we were given before. You guys familiar? They're given a fruit and what do they say? This is what we were given before. Well, you know what one of its meanings is? They bite into that fruit and they're like, this is that salah on that day when I was sleepy. Like this is what I was given before.

They bite into this other fruit. Oh, this is that time that guy cursed me and I was just trying to tell him about Allah. This is that one time my mom said really horrible things and I didn't say anything back.

Like every time they taste the fruit, it connects to something of a good deed that was given to them as rizq in this dunya. Not just a fruit in this dunya, but actually every one of those things is a trigger for something that they earned in this life. SubhanAllah.

You relive those good deeds, right?

The Fruits and the Plush Seating

وَأُعْتُوا بِهِ مُتَشَابِحًا فِيهِمَا مِن كُلِّ فَاكِحَةٍ زَوْجًا Now we're... Okay, so now we've got the water. We've got the high branches. Notice now you're by the edge so you're not walking anymore.

So you're just taking in the scene and you notice that you have all kinds of fruits. مِن كُلِّ فَاكِحَةٍ All kinds of fruits. And all kinds of fruits have pairs of them.

So some say this is dry fruit and fresh fruit. Or a pair again could refer to many variations like many colors of apples, many colors of oranges, many colors of many variations of them, right? So now we've got the sequence which is interesting. You've got branches, then you've got the water, and then you've got the fruit, right? What you would expect is branches and fruits together because the fruits are on the branches.

And then you mentioned the water. But first you mentioned the branches, then Allah mentions the spring because the spring is the place where you're gonna... First you were taking in the view. Then you find a place to stop.

Which is the place to stop? The spring. Now when you find a place to stop, the first thing that comes in your mind after you stop is, did you pack the food? Who's responsible for the basket? So now you look around and what's there? There's the fruit. But there's another problem.

Is there a place to sit? We haven't mentioned any seating yet. This is outdoors obviously. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانَ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانَ مُتَّكِئِينَ عَلَىٰ فُرُشٍ Right by the edge of these waterfalls, they are leaning back on what I translated here as luxurious bedding.

If you have ever been to like Miami or like any resort kind of beaches, like Dubai has these resort beaches for example, you have to pay money to get one of those cabanas. Everybody else can bake themselves as if they're not brown enough already. But if you want to feel like you're elite and you have it better than everybody else, you can pay for one of those things and sit inside them because you can relax.

By the way, what is providing shade right now in this scene? The shade. The branches are providing shade. And now you're leaning back on these luxurious beddings.

And the moment you lie... The language is very loaded. فُرُش actually means, you know, large cushions. فُرُش also means flooring that's very comfortable.

فُرُش also means the top layer of a mattress on a bed, the top layer, right? So you sit on this top layer. It's been these perfect luxurious seats are designed for you right by the scene. You sit there.

And the moment you sit there like, whoa, that is so soft. What is in this thing? What is this made of? The first thing you notice is the softness and how you seem to sink inside the seating, right? So this reminds me because I'm from Pakistan. This reminds me a very auntie behavior.

So we have, you know, you Arabs have khaltus, we have aunties, right? And aunties go to somebody's house and they're always checking the stuff. Like they go to somebody's house and the moment they turn around, they check the curtains. And they're like, you know.

And I don't know if your parents did this. My parents did this. You know, it's too expensive to go buy cushions for your sofas.

So my mom would stitch the cushion and then they take old t-shirts and stuff them inside and zip them up. There's your cushion, done. This is your living room situation, right? But then if you sit on the cushion and it's super soft, then the auntie, when the host isn't looking, she unzips the thing and she wants to check what's inside.

Like what's the material inside, right? The thing is, what would you put inside of a cushion? You would put cheap materials inside the cushion. Nobody's going to see the inside. So long as it's soft, it's good enough.

The outside should look nice. The outside should be like, you know, nicely embroidered and, you know, expensive material. Similar to like, you know, wedding dresses and fancy dresses in different cultures.

The outside of the dress is very fancy, very embroidered. But the inside is like you're physically torturing the person that's wearing it, right? The cheapest possible materials. They're scraping themselves up as they put it on because all the money was spent on the outside, so none of the money left for the inside, right? And this is what we do even in construction and in other things.

If you want to give a house a facelift, you're not going to redo the foundation. You're really not going to redo the plumbing. You're just going to repaint the old brick, right? It's still old, but you put a new face on it and now it's supposed to look better.

So we're all about, in this world, we're all about beautifying the outside. And we don't want to spend money beautifying the inside because nobody's going to see it. So we can use cheaper materials on the inside.

You know, even car manufacturers now, the paint jobs are really nice on the outside of the car, but the material of the car itself, the body itself, is becoming cheaper and cheaper, right? They're not using the heavy kinds of metal materials that they used to use in construction, right? The Bayena campus was built in the 70s and it's a brick, solid, concrete building, right? And when our architect looked at some of the modifications, he goes, nobody spends this kind of money on cement and brick anymore. You use the cheapest materials, get the job done, and move on, right? Because the old times, you put too much expensive material in. Now you can get the same size building, a steel building, for maybe a quarter of the construction cost, right?

The Silk Interior: Authenticity and Excellence

So here what's happening is they sit on these couches and they notice there's a kind of softness they've never experienced before. So they start sticking their hand inside the pillow, بطائنها, inside its bellies. And the inside of it is استبرق. استبرق, there's two words for silk in the Qur'an, صندس and استبرق.

Both of these are foreign words, they're not Arabic words. استبرق comes from Farsi and the Persians used to be master silk traders. And the thick, velvety kind of silk that's very thick material and very fluffy material and they used to put gold embroideries on it, that's actually called استبرق.

It was used for royalty and royal robes and things like that. That's the inside of the pillow. That's not the outside.

That's the inside. Allah is telling us that in Jannah, the first experience you'll get is things don't just look good on the outside, they are the most luxurious and authentic and pristine on the inside. So you're here just, you know, lost inside the beauty of this recline.

Actually, I'll come to that later. And as you're doing that, you just had this thought, oh my god, I wish I could have that orange. I don't know, I wonder who I have to call.

Is there a room service button? Is there a zero you can dial to call in for? But wow, this pillow. And as you're noticing the pillow, that gigantic branch that you saw the fruit on, Jannah is actually the fruit that can get plucked. The fruit that can get plucked, the majnee, is actually called Jannah.

So Jannah al-Jannatayn, the fruit, the pluckable fruit of both gardens, da'anin, starts coming down. So you didn't have to get up from this couch. You're just chilling, sticking your hand inside a pillow, feeling the silk going, ah, that's nice.

And the fruit is coming down to you. And the words of Jannah al-Jannatayn, notice the Jannatayn is the dual here. That actually means as you walked in, you saw many trees, many different fruits.

And you're all the way by the water now. But your eye was on one of those fruits back there. That's like two miles back, right? But what happens to that branch? It actually extends all the way from wherever you saw it and comes to you.

You don't have to get up. This is the ultimate, you know, couch potato fantasy. You don't have to get up.

Like, you know, in the middle of a game, you ran out of cheese puffs. You know, you just got to get up. You can't even pause it.

Like, okay, I got to eat that. But there's 10 seconds left in the game. But I got to eat that, you know.

So now you're just sitting there and it's just coming to you. This is not... I said this a long time ago. This is not like the creepy, like Lord of the Rings, trees moving kind of.

This is not... This is something beautiful. This is happening in a beautiful way. And the fruits are just coming down towards you.

Descending right into your palm. Right? Service at its most elite. Remember I told you there's something very private about this Jannah? Other places in the Quran, Allah will describe servants will come and give you drinks.

Servants will provide food. Here, there's not even mention of servants. You are in such a private state right now that Allah doesn't even want servants around for this one.

He's giving you... The trees themselves are serving you. The branches themselves are lowering. So now you understand why the branches were mentioned earlier on.

So why mention branches? What are the branches for? Ah, this is what the branches are for. Notice this is a theme in this surah, right? Allah mentions something then you're like, Oh, that's why. Then he mentions something and then you're, Oh, that's why.

He keeps unraveling what's happening in this remarkable scene. So now our cushions are laid, this private indoor-outdoor thing. By the way, indoor-outdoor is another really important thing.

Privacy, Beauty, and the Value of Companionship

I'm very much into... I have weird habits. One of them is interior design. I love interior design.

And one of the coolest things you find in interior design is when people are able to bring the outdoors indoors, right? So you can have, for example, a home where the back wall of the house is all glass and you create a garden on the outside. So when you walk in, you feel you're inside, but you can feel like you're outside because the greenery is coming right in. You're getting the full view of it.

And the view of the pool or the water or a spring or the trees, the more of that you can get. And by the way, the thing was, the more window you have, the less privacy you have, right? That's the challenge. You want to bring the outside in, but you don't want to bring outside eyes in.

So that problem is solved here too. You've got perfect privacy. This is your own estate.

You've got water spring. By the way, if there's a spring of water, what do you want to do in a spring of water? You want to jump in for a swim. You want to have fun.

And the moment you want to swim, you don't want to... Is anybody here? Like, oh my God. Omar bin Khattab came to visit. Like, you don't want in that situation.

So this is actually describing the privacy of it all. And in that private moment, there's another... Before I go on, Razi made this interesting concept, contrast. Notice the whole thing began with whoever was afraid of standing in front of their master.

Right? And now compare that fear with where they are now. Completely relaxed. Foods taken care of.

Springs of water in front of you. Chilling. Completely relaxed.

Now the thing is, you can be in the most beautiful place on earth. It's really not that nice if you're alone. It's really not that nice.

In fact, you can sometimes be in the most beautiful place and when you get there, the first thing you do is take a picture and send it to your loved one and say, wish you were here. You know, it's not the same without you. Right? Because you're just, at the end of it all, even if you're looking at the most amazing waterfall, you're like, okay, well, I just want to go back.

But if you're next to someone, isn't that amazing? Yeah, isn't that amazing? Yeah. And there's, you add to each other's excitement because actually, the greatest vacations aren't the places. The greatest vacations are the people.

Right? I didn't really believe that when I was younger. But Alhamdulillah, Allah has given me an opportunity to travel all over the world. I've seen many places in the world I never imagined seeing.

And you know, the thing I remember about places is people. It's not the sights or the, you know, the mountains just become mountains at some point. The beach just becomes any beach.

It's just water and sand. It's beautiful. But you know, the friends you make, the company that was with you, the memories you make, those are the things that stay with you.

Coming up next time in this Surah Ar-Rahman series. But there's something else between you and your spouse. The husband to the wife, the wife to the husband.

That is a separate issue. That's a completely separate issue. And you have to turn that into some degree, as much as you can, of Qasirat At-Tarf.