Tafseer Surah Al Mulk 05

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Shalom will be starting from ID number 20. Today. This is sort of the MOOCs are number 67 is number 20.

Or we will be lagging in a shape on it Rajiv? Bismillah Ar Rahman AR Rahim.

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me m shimazaki bana Allah wa je de

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the so we sweat off most of beam oluwole lady Shaco machalilla como sama our abattoir? Well, EDA polylang

kulu kulu Allah de la come fill out the La La Hito Sharon, way up una muchacha de la law I do.

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hamdulillah salat wa salam ala ZD, mursaleen Allah, Allah Asahi, amen. sabya humble son Elijah meeting.

So Hamdulillah, we've been studying Salatu molk. And certainly milk over all, as we've talked about, it presents the concept of in the warning is from the very early part of the Prophet hood, the message, the very early part of the mission of the Prophet ceylonese. And so it serves as a very strong, a very powerful wake up call for people. And that's why you find the tone of this word are very strong in its language, and it's in its phrasing and the way the sentences are constructed. There's a lot of emphasis, there's a lot of exclusiveness that's developed through grammar within the sutra, at the same time reflection is also presented. And we are taught the most basic form the

most elementary form of developing a man and understanding and comprehending the greatness of a law. And that is by looking at the the marvel of Allah's creation all around us, and letting that direct us back to Allah subhanaw taala. So the very first part of this would have focused on reflection, it also presented us presented to us what is the purpose of life? Why have we been created to allies testing us, creating a sense of competition amongst us, who will have the most excellent of actions and deeds, then what was presented to us in the second session, was the outcome. Now what's the outcome of this, this choice that you have to make the purpose of life the reflection that is being

presented to you, what will be the outcome, if you ignore it, you neglect it you rejected then what's the outcome in a very detailed manner, but if you accept it, and you heed the warning, then what is also the outcome? The third part of the sutra then focuses on the blessings of Allah all around is trying to create a sense of obligation, a sense of devotion and dedication, that look, we need to feel obligated to Allah subhanaw taala. He's, he's given us everything from the earth that we walk on to the sky above our head, but then was having a lot what was very powerful in those eyes, while giving us that sense of appreciation. But at the same time for the person who's saying,

What's the big deal, I still don't care. Within those same I have to it's also being presented that this earth that you're walking on, then this is a blessing of Allah, this earth could just swallow you Whoa, this guy that's above you and it's a beautiful, like a ceiling above your head. And it's so many blessings are there in the sky for you. It's so beautiful. It rains down upon you, all of these things. But at the same time, stones literally rocks could shower down from the sky and destroy you. Then in the next portion, which we'll be studying here is a las panatela presents to us the following of designers

That what is in terms of is somebody followed follows their desires, refuses rejects all of these ideas, all of these concepts, then what will happen to a person in that situation, basically, he will face destruction. And then what we will read today is also but if somebody follows guidance, somebody who needs the warning, somebody recognizes the signs around him, then this obviously leads a person to very manifest and lead somebody to a great amounts of success.

The next thing that we will study today in sha Allah is Allah subhanaw taala also presents to us within this surah the tools to follow and recognize guidance, the tools to follow and recognize guidance, they have also been given to us. And the last panel is Allah We remind them of these blessings that he's given to us and how we need to see them as not just faculty, facilities or faculties that we use our own benefit. But rather these are the tools that Allah has given to us to recognize and accept in seek guidance. Finally, we will see that Allah, Allah will present that judgment is coming. The final time is coming. When you will be judged, you will be reckoned and

you'll have to answer for what you've done. It is coming. And towards the end of the sutra, Allah subhanaw taala will in the second last style, we're basically asked again, to reevaluate our position. And overall then addresses made that from the prophets a lot of these elements are believers and addressed to the disbelievers reevaluate your position. rethink your stance in this situation, are you sure you want to continue down this path that you've chosen for yourself, and then a final warning will be presented something very tangible, something very near something that people can grasp and comprehend a final warning? What's at stake, why you need to understand and why

you need to believe in Allah subhanaw taala so this is a brief synopsis of not only what we've read, but what we will read in Sharla. Today, so we start with is number 20. Allah subhanaw taala says a Manhattan lady who agenda laconian solocom into Neeraj, man in a cafe Luna, Illa, Guru, and men. So there's obviously a question being presented here. This is another like a rhetorical question that these people are being told to think, to contemplate, to understand, are you sure about this, men and men, and the way that this is also being presented, this is a combination of m and the word mn M is not just to present a question, but it's present to present the question and kind of start a new

line of questioning, to start a new line of discussion, kind of transition from one topic over to the next. So we see this transitioning, occur, this transition occur here segwaying from one discussion into another. So Allah says a Manhattan lady, who are Jamila, who is this, a Madhava? Who is this Allah the the one who, who agenda like him? That he is? June, June, literally, in the Arabic language means an army, like a formal army, that's the word and luckily for you, so who is this that is your army, you know, basically like an English when somebody, you're trying to present a challenge to someone and somebody responds back to the challenge with somebody is indignant,

somebody is defiant. Somebody is basically not backing down when you present a challenge to them. And you say to them, You and what army? So this is Allah subhanaw taala selling these people, that you're refusing to believe in Allah, you're rejecting every single offer that's being made to you're rejecting all the signs of Allah subhanaw taala around you all the blessings of Allah that you have, what which army Do you have waiting for you? Young Sudoku. Not only that, but the scholars explained like an army that's waiting by that standing by, like the king has a huge army does is waiting for you to just call calling for the cavalry calling for the backup and then they just roll right out.

So what type of Army Do you have stashed away? Where's this army Who's this army that you have standing by waiting by young sudoko, who will protect you who will help you who will help you men doing their rock man doing in the Arabic language means it's the opposite of folk focus above. Doing that is also the opposite. But doing also means for something to be lower, it comes from the root of the meaning root word of the meaning, which means for something to be lower. So one possible understanding of this is that it means other than, aside from, but not just aside from or other than, but obviously, whatever your option B is, whatever your plan B is, whatever your contingency

plan is, it's lower, it's weaker, it's lesser in status, than what option A is. So Allah rushman he's option A. He's the best way to go. And anything else, anything else that you might have anything

You could have is obviously a lot lower, a lot weaker and a lot less. So that's the significance of using this word. Another, some of them are versatile and also state that when you phrase it like this min Dune, and then you state something else, it can also take on the meaning of against being against someone being in opposition to someone. The word Minh itself carries this meaning. So it can mean against or other than.

So what Allah subhanaw taala is saying and having the who

that Who is this? What is this army that you have, that will help you other than a lot in in cafe Luna Illa? So, obviously, this is a rhetorical question. So it's saying, look, any other plan that you have, first of all, you don't have some armies standing by you, what's your backup plan? You have no backup plan. Even if you did have a backup plan, it obviously would be of no avail. It'd be no no use to you. It would be useless. Because you would be in defiance of Allah subhanaw taala. Now this phrase men do in Iraq man, some places in the Quran we see men do Nila, in certain calf, we see men do nilla but here we see me doing a rock man. So what's the significance of using the word rock

man here, the word rock man has repeated itself throughout. So rotten milk. Because rotten milk is remember, even when children move takes a very strong tone. It's still trying to wake up somebody is trying to make somebody believe, make somebody understand. And that's why when you look throughout through through the month, all the blessings of Allah, the sky, the earth, what you eat, what you drink, all the blessings of love that you enjoy are being reminded to you so the word or ramen is more appropriate here. And once again like I stated in the previous sessions as well, that's a word of romance significance is because it means that one who's Abundantly Merciful, Abundantly Merciful.

So they're just trying to create create a sense of obligation that this is a Roman

how Why don't you turn to him? Why don't you go to him? What's wrong with you? He's a man it's it's a very inviting word. It's a very welcoming type of word. So Allah subhanaw taala says, Who Can you turn to what army Do you have standing by other than a Roman like if you don't obey and listen to our man, where else are you going to turn in in a cafe wanna in love you

in is to negate I will care for your own alkaff your own we know what it means. We talked about the meaning previously as well, but means either those who are ungrateful because they're denying all these blessings of Allah all around them. And in essence, that's what disbelieve is it's the highest level of in gratitude, to not be appreciative to a law, to the extent where you're at least willing to believe and accept, acknowledge the fact that Yes, he's the one who created everything. He's the one who bless you with everything. So that level of defiance. So Allah says any caffeine on the caffeine rune. These disbelievers these ungrateful people are not Illa except for fee in feelings

inside of something in guru, Guru in the Arabic language. It comes from the root of the word, a way that it's been defined by some of us Iran is the law knifes loco emri, nafion, Lucha be Makai Lita wa homea that is, basically when somebody assumes somebody is going off of their assumptions, somebody diluted and they think that something good is going to come out of this. And they continue to deceive themselves. They continue to convince themselves and they're or maybe even some external factors that contribute to this person being convinced that no, what I'm doing is good for me. When in reality it's very, very bad for the person

will be Salafi Dally, but the reality is that it's the complete opposite. So

it's different than arrogance different. It's basically a person convincing himself or becoming convinced that what I'm doing what I'm engaging in the choice I'm making is good for me when in reality, it's not good for that person. That is what what the word world means. And the even the life of this world in the Quran over and over again. Well, Malhotra dunya Illa Mattel hooroo

las panatela. Time and time again throughout the Quran tells us explain to us that this the life of this world is basically just different tools of that same deception. That same deception is different manifestations of that deception. And the word Whoo, that's what it means. But if you say the word bottle, instead of rude is vital, with a flat tire on the vine, then it means the one who deceives the one who deceives the one who tricks a person, the one who deludes a person.

confuses a person convinces a person of something wrong. And that's why Allah subhanaw taala says and sort of hidden Walker rock on Bella hill

that there is literally some of them are firstly going to explain that this is either talking about the people you had around you even shape on or the elements that were around you that can contributed to you becoming convinced that this is a way for me to go. So last panel, it says that these, the cafe rune and by the way, this the scholars of language scholars of the Arabic language and tafsir, they tell us at Cafe rune that it's it's not just related to the gaffield on at the time of the prophets a lot. So this is a general statement being made. This is a las panatela laying down a principle that whoever is caught up in this predicament of denying a lot of disbelieving in a lot

being ungrateful to a lot, such a person who persist and who continues and that's why it doesn't say a levena cafaro just coffee room with the Islam with the noun. And the benefit of that is continuity, that they're persisting in this predicament. They're persisting in this situation, that people who persist and continue in this type of situation. They are in fee, meaning they're completely submerged. They're completely engrossed. They're completely engrossed, completely submerged, completely surrounded by deception.

And this is what happens this is the predicament of willful and being ungrateful to Allah subhanho wa Taala that once you persist on this in gratitude, eventually you build a false reality around you.

You're completely submerged into it. Now. You can see outside of it, you can't see the light anymore. And that's why that the greatest sin is to be ungrateful to Allah subhanaw taala. And it only leads down a darker path. In ilkka faloona illa furor. In the next day Allah subhanaw taala continues this dialogue with these people. He says, A man has a lady who is a Manhattan lady Yasuko come in am saccades

then Allah subhanaw taala says, and Who is it? Who is this, who could sustain you who could provide for you in if I'm second is, if Allah now this is referring back to Allah here. If he was to stop if he was to hold back, remember we talked about this last time as well. I'm Sokka It literally means to hold something back. So if he was to hold back his sustenance, we saw this before as well, when the law was talking about the earth and he used the word risk, he did not attribute the word risk to the earth he attributed it to himself. Because if you do find risk within the earth, sustenance within the earth, who's giving it to you there who put it there in the first place Allah subhanaw

taala did. So risk is attributed back to Allah Spano tala, the ownership of it is exclusive to Allah, there is a

risk for his risk, if he was to hold it back, who could provide for you, who could give you anything who could sustain you at that point in time. Now, a couple of things here to understand about the language of the first part of this ayah the word is, is something we see repeated here, once as a verb once as a foreign and the second time as a noun as in essence, this word is what does it mean in itself, my interface will be in us that basically whatever benefits people, whatever people benefit from extract any type of benefit from it is referred to as this, we need to broaden our understanding of risk. Risk is not just simply what you put in your mouth and eat or the water you

drink, or even the money you have in your pocket, it is much broader than that. Whatever Allah has provided for you, what Allah whatever Allah grants to you, even the air you breathe is a part of your risk. Even the relationships and the emotions that you go through are a part of your risk. Everything that allows power to

decrease for you sustains you with keeps you going all of that is under the label of risk. Now Allah subhanaw taala uses the word is very interestingly within the Quran, for instance, in

one place in the Quran in

trying to find the exactly in sort of the Nam and Sultana Han, Allah subhanaw taala refers to as soon as universe excuse me, so the universe is number 59. Allah subhanaw taala refers to the word rest. Look where he uses it. He says, hola ajumma anzahl Allahu myricetin Manzil Allahu la comme myricetin tell them Do you not see Don't you see? Hmm, haven't you seen? This is rather the positive type of question. Haven't you seen? My answer Allah what Allah has sent down for you and another place in the Quran Allah clearly says Meena sama, Maya Angela la Hola, como de la mina sama de Mille risking what Allah has sent down

from the sky from risk from sustenance. Now we all know what does a lesson down from the sky, rain, sunshine rain, typically throughout the Quran Allah subhanaw taala says madonsela Lago Mina semi me MA in that which Allah has sent down from the sky from water, and we know that's talking about rain, but some places in Khurana law substitutes for water, the word for water ma with the word risk sustenance, substituting that word, making the word risk substitute for the word water rain. What's the significance of that? Allah subhanaw taala is drawing a parallel and teaching us a lesson. What are some of the qualities of rain? First and foremost? Can anyone completely predict the rain?

Nobody can watch the weather report. Nobody can completely predict the rain. Yeah, it's all it's it's basically an estimation.

So no one can completely accurately predict the rain. Same way nobody can completely accurately predict the risk. Nobody knows. Nobody knows it's a mystery to all of us. The second thing is Can anyone control the rain? Nobody can throw the rain okay? That it's it's raining, raining, raining and you feel like it's been suffering. She's Okay, stop now. doesn't stop. It rains as much. So sometimes it doesn't rain enough some places and people suffer. Also, if it starts raining, it could rain too much and again, people would suffer. Nobody controls the rain. Similarly, nobody controls there is it's only in the hands of Allah subhanaw taala. And so to that yet Allah subhanaw taala

teaches very important lesson about this. Well, this summer it is spoken.

And in the sky.

exclusively in the sky reserved in the sky. Is your risk, your sustenance or mature I don't know whatever you've been promised. For what up is summer you will in the hula hopper myth Lama and Allah Himself swears by himself saying for what up is sama, by the Lord by the master of the heavens and the earth?

In the hula hop, it is no doubt the truth, the ultimate truth, myth lemma, an accountant a person just like, you know that you're talking right now. I know that I'm speaking right now. I don't need anyone to convince me and just like I know it's natural for me to know I automatically understand. I'm speaking right now. Just like that we should have no doubts about the fact that Allah subhanaw taala has kept a risk for us. And Allah subhanaw taala provides for us are my collaborator, Gina Wellington Alia Margarita, minimalist. Mama What are you doing? Allah says I created you to enslave yourself to me, I Margarita Mohammed is Allah says I didn't ask the human beings in the gym for any

sustenance. Mama, what are you doing with a moon? I didn't ask for them. I didn't want them to feed me.

Lana's Alucard is another place chautala says we don't ask you for sustenance when telling the processor to engage in Salah be very very particular about it be very regular about it teaches family tell his family to bring Lana silica is or we didn't ask you for assessments. So risk is in the hands of Allah subhanaw taala and the eyeshadow the line how when commenting on those items so that he or she sees something very beautiful. She said a long while ago now you camino de Manila had a goon a Aquino who BMR in the light of the moon, Maria de she says that a las panatela does not complete the amount of the slave until his firm conviction. He's fully realized the fact he has full

conviction on the fact that what a lost hundreds Allah has is much greater than what he has in his own hands. He realizes that he comes to terms with that, that is a completion of faith. That's a completion of the mind. And this is the exact thought that I love this exact concept is being presented here that a man has a lady who is the one who could possibly. And that's why it's fairly metadata is used here. The past the present tense verb is used here to create an element of uncertainty. Who is it possibly that could possibly sustain you provide for you in a second is, if he a law was to hold back his system and who could provide for you who could sustain you? There's

nobody. Obviously, Bella juvie or toluna, for when it comes very, it's the professor on the state here that this is a last panel Arjuna expressing his disappointment with these disbelievers here, how severely disappointed and in turn displeased Allah is with these people. Why What does Allah say been? Rather after asking all these rhetorical questions, presenting these provoking these very thought provoking concepts and ideas and questions before these people. Finally what is the end result for this?

But rather what did these people do? Let you let you the word ledger in the Arabic language, it means to insist on something. It's specifically used in terms of in caught in just normal conversational Arabic, it would be used in terms of like, when describing the scene in a in a court case, like in court, Phil asuma. Instead, the finisar will hit on that if somebody was in court, and they they're adamant about their point, and they're sticking to their point, and they're not budging from their spot, then the word ledger would be used for that person the Arabic in Arabic. At the same time, there are three different words in the in the Quran, that mean to insist on something to

mean they mean to insist on something, three different words that Allah uses within the put on. The first word is is for all would solve a sutra. What can you say Luna? Alhamdulillah it means to insist on something. The next step of this insistence when it gets worse, what's the next thing that could get Bad's first thing is somebody insisting on something wrong? The word the next worst thing that could happen to that person is that they develop a habit of being insistent upon wrong,

that they know they're wrong, but they're just insistent. They refuse to listen that stubbornness within that person increases.

That would be the next step. And the last one with the word he uses for this in the Arabic language is Masada. Allah subhanaw taala says Mara, do Allah meet up, they've like they've developed a habit.

They were so insistent that it just became their habit, it became normal, standard operating procedure for them upon their hypocrisy.

So this is the next step. The third and final step. The third and final step of this insistence when it reaches the the ultimate levels of this ignorance, stubbornness, arrogance and insistence is the word ledger. And the last part of words Allah in another place in the Quran uses is very strongly Allah says, will lower our hand now whom will Kashif nama be bohemian?

Allah says even if we would have had even if we were to have mercy upon them, even if we would have had mercy upon them, waka chef nama be human and we would have removed we would have opened away from them. Whatever harm there was. Meaning we would have Allah says we would have had mercy on them. And we would have removed all the harm and all difficulty away from them. Let you they still would have been very, very adamant, insistent and stubborn. fetal Yana him in their rebelliousness, and they're crossing the lines and the limits and the boundaries in their disobedience, Yama Hoon, and they would just be stumbling around lost wandering about. So this word lecture means not only

has this person developed the habit of being insistent upon that, which is wrong, and he knows that it's wrong. But at the same time this person is going willing to go to any lengths, this person is willing to go to any lengths and any limitations cross any lines and any boundaries in his in this stubbornness, and this insistence upon wrong, and he doesn't care what you do, he doesn't care what you say, he doesn't care what you have to offer. That's it. He is going to be stubborn, he's not going to listen to you. So Allah says that these people, this is their predicament. This is their situation, because look what's been presented in the surah. From beginning till now in 20, IOD look

at what's been presented, the most stubborn, the most hard hearted, the most last person would have at least sat down and thought about what was being said, he would have at least said, you know, well, that makes sense. At least that much makes sense. And it's very practical stuff that's been presented. But these people are very insistent, Allah says, persistent. In what fee once again, that word fee is being used inside that they can't see outside of this bubble that they're in, they've created a bubble, they've created an alternate reality for themselves. And they're living within that, and they can't see outside of it. They refuse to let themselves see outside of it. And what is

this reality that they've created? It's made up of two elements, or two when one who fooled in or do in the Arabic language, it means to be arrogant. It means to be arrogant. It basically means to refuse. It means to disobey based on arrogance.

It means to refuse to disobey, but based on arrogance, not just disobedience, but disobedience that is rooted within arrogance,

disobedience that's rooted within arrogance, new food, new food in the Arabic language. It's the root of the word is very interesting. It talks about something being spread or something being scattered, but it refers to in this particular context and the way it's being

Use new food. It refers to somebody having a severe aversion to something. Somebody having a very severe aversion to something to the extent where he's running from it. Like running scared. This person is just nervous. He's He's averse to it. He's running from it. He's trying to get away from it. Like somebody like me would say, in English when somebody's freaking out. Somebody's freaking out somebody spazzing out. And that gives you a very strong visual, that when the truth is presented this to these people, they have these two reactions. They're very arrogant. They don't want to hear what you have to say, completely disinterested. And they're very arrogant. And the second thing you

see about them is they start to freak out. And they just have to get away from the spies out around you. And so these are the two qualities that these people exhibit, and this is their situation, and then we'll pass it on. Explain this combination in one tafsir. The right is to do feel Hassan mucha, la piscina bill Kevin, and he by Rasul hellsten Alibaba is he added to him will be new foodie, unhealthily liquor ottima, you Holly,

Mama alpha him in Alibaba, the Mufasa. Don't write that. What this is explaining is that these people have become very severe, and their opposition to the truth and their opposition to the dollar, the message that is being presented to them. And this is due to their pure arrogance. This is due to their pure arrogance. And they are not willing to listen and obey what the messenger has to offer. They think they're better than the messenger. They're too good to have to listen to this man, who is this guy to tell me what to do? Doesn't he know who I am?

Don't you realize who I am? I'm going to listen to this guy. So this arrogance, and that's why he's not willing to listen, he's arrogant. The next thing is his on Alibaba is he added to him, they're very concerned about maintaining their status, maintaining their leadership, maintaining whatever status that they have within the society, within community, they're very concerned for maintaining that, that that is not jeopardized, by any means will be no foodie Anil hub. And they run they freak out. They're terrified. They're completely averse to the truth. Why? The Karate mahali for a while, because it goes against everything. It goes against everything that they that they desire to do, it

goes against their desires.

The Deen the half the truth is telling them that you can no longer do these things. And these are the things you have to do. And it goes against their desires. They want no part of this, I didn't sign up for this. Well my iPhone luminol bouton, and they've also become very accustomed, they've developed a very deep relationship, their heart has become accustomed to living life in a certain way, and they're not willing to change. They're not willing to accommodate even a las panatela. So that's why this they have this reaction to the truth when it's presented to them. You know what, what's very, very scary about that is just understand this reaction that we're talking about to the

truth being presented. Think about it for a second. And you know what's very scary, it'll sound very, very familiar.

May Allah Subhana Allah protect us all. But maybe you've seen yourself behave in that same way before. You've definitely seen people even within the Muslim community behave that way when truth is presented to them. And this is a scary reality of a lot of

descriptions given within the Quran of even disbelievers. The Prophet sallallahu taala is a very beautiful principle about these types of descriptions that we find in the Quran and even the Hadith, the prophet seminar Hadith, he tells us, when narration says there's four qualities of hypocrisy. And when he says there's five different qualities of aspects characteristics of hypocrisy.

And the process of some explicitly says incineration, whoever finds all of them within him, then he has to realize when African holliston this person has become a pure hypocrite.

But the prophet system goes on to say whoever finds any one of these within himself.

So he has to understand he has to come to terms with the fact that he has an element of hypocrisy with him. This is the process of isn't just talking about hypocrisy. This is the wisdom of the process. And this is from Angela Merkel, in the process of Miss teaching is a principle. We look throughout the Quran, we see these qualities of disbelievers being mentioned. What I have to do is measure myself against these qualities, these traits, these characteristics, this behavior, I have to measure myself against it. Do I exhibit the same behavior? If I do I have a major problem. I have to fix that problem is just like medical conditions. You know, you hear Okay, heart disease has

these different symptoms. If you exhibit any one of these symptoms, you notice them then you need to take it

You can't go outside and just have a quarter pounder again, I mean, you have a problem, find out what's going on treat the problem, otherwise, it's only gonna get worse. Same thing applies in this situation, we have to remedy we have to first of all measure ourselves. And when we find any element of it, within ourselves, we have a very serious problem, we have to fix that problem, we have to work towards resolving that issue, resolving that problem, been led up over to me 104. So this is what I was kind of what Allah tells us after presenting these two, very, these two very clear questions and these challenges, Allah subhanaw taala, that who was going to help you other than

Allah? What army Do you have standing by to defend you to help you? You don't obviously, and people who don't understand this, they're living in a living in a deception. They're living a lie. And the second thing is that if allow us to hold this system is back who could sustain you? Who possibly could sustain you? Obviously, no one. But these people continue. They're persistent on living in this arrogance. And this aversion to the truth and reality, aversion to reality.

Now, finally, Allah subhanaw taala says, For men,

well, what about the one and this fire that begins, typically, we've seen this man man occurring throughout, but the fire is added here. Because once again, the scholars are now this Mufasa they explained that after everything that's been discussed up until now, now, the end game is going to be laid out.

You may you make whatever choices you want to make you feel you have to make whatever seems sensible to you. But where is everything going to end up? What will be the end result of all the choices that you're making? So that that is being presented now? So it's like a conclusion is being presented? You've clearly very in detail, it's been laid out what you have to do what reality is now the choices you make? What's the end result of a man? What about the one young she who walks machi Ben McKibben this comes from the word of Kabbalah. We in the Arabic language combined in a in literally means like, you know when you wash some dishes, like you wash a bowl, and what do you do after

washing that bowl? What's what do we usually do? We put it upside down, we turn it over onto the counter.

cabal literally means to turn something over to take the face the top of something and turn it over.

So it literally means to be turned over, upside down.

So Allah subhanaw taala says, Well, what about the one who walks upside down? turned over?

I know what he on his face

that is that person more rightly guided from Hidayat is he more rightly guided a comparison is being made amazing am she or is the one who walks so we can. So we can, so we can in the Arabic language basically means proper, straight

appropriately. So the one who walks straight who walks appropriately, meaning he walks upright, Allah salata, mustafi, upon the straight path, the upright path, the path that is most appropriate. So Allah subhanho wa Taala presents to people. Now why to these exact two groups of people? These are the same two groups of people that have been talked about from the very beginning, or these are the two people that are making that decision based on the outcome after all this entire discussion. And you come as Mr. Milan, when he left in the cafaro Bureau became a DA boo Johanna, was in the lead in a shannara. Who built a B, two groups, because there's two outcomes here. There's two

decisions, there's one of two decisions a person's making. So is the one who's walking on his face turned over, is he better? Is he more rightly guided? Is that the guy you want to be? Or the one who's walking up right on the straight path. Now this is a very profound is very powerful, and there's lots of different elements here to discuss. The first thing is that two things are being compared, not just the person, one person is on his face upside down, walking on his face, the second person is standing straight standing upright. That's the first comparison made, we obviously are able to understand which is the bad and which is a good. The second comparison that's being

made. And this is more implicit. This hasn't been explicitly laid out but a lot of the end of the ISS Allah, soroptimist have been the one who's standing upright, the one who's walking upright, he's walking on so optimal stuff in the straight path. So that obviously necessitates that necessitates that the one who's walking upside down on his face. He's walking on the wrong path. He's lost.

He's off the path.

So these are two comparisons are being made here in this ayah. Allah specifically uses the word mchip in comparison with the word so we and then scrotum with subpoena necessitates that that other person is off the straight path. He's on some crooked path. He's all he's lost. He's wandering about Yama Hoon has no idea where he's going. So that's the thing. Now what's meant by this analogy, this this imagery that's being presented to us? How do we understand this imagery? What? How does somebody walk on their face? How do we understand this imagery? So there's two answers to this. First of all, it's from the Hadith of the prophets, Allah he set up this hadith in Bukhari Muslim

with difficulty, and a signal Malik radi Allahu anhu. He says that we asked the prophet to love him and desire was recited to us. We asked the process of them, how does somebody walk on his face? What does that mean? How is it possible? We don't understand, well, what how does somebody walk on their face? The prophets alarmism responded by saying that, isn't it possible for the one who created you and gave you legs and gave you the ability to walk upright that he could also make you walk on your face? Isn't it possible for Allah, you might not be able to grasp it or understand it? But isn't that possible for Allah? They said, Of course it is. So that's one understanding of it, that finally

creates an image and we're not really sure how to comprehend understand that image. But Allah subhanaw taala knows best exactly how that will happen. And the last one says fully capable of making somebody walk on their face. But you get the general idea. Putting your face on the ground is not natural. Walking upside down is something that seems, you know, unnatural, something that seems humiliating. So you, you basically get the message. But another way to understand it that some of the scholars have really explained though, is as a human being how we can comprehend it, especially based on the next idea. When we take the next AI into consideration, then we're able to see this

idea in another life whereby we're better able to understand this image that's being presented to us. So let's take a look at the next AI and then we'll come back and figure that out. So in i n number 23, Allah subhanaw taala. So far, he's been addressing the disbelievers himself. He's been addressing them himself. Now in Las panatela tells the prophets a lot he said them, you tell them,

You tell them. So why does this occur? Why this pool happens? So there's a couple of different reasons. One thing is that it's it's a way to show displeasure, I'm not let him know.

When your father's angry with you. He tells your mother and let him know.

Tell him, you know, he doesn't want to address you directly. He's displeased with you. But he's not giving up on you. He's not giving up on you, but he wants to show you his displeasure. So that's one obvious usage of this book. The second thing is that within the Quran itself, Allah subhanaw taala gives us this answer in sudo to de Haan and number 58. A loss panatela tells the profits a lot. So for in Amalia sadhana, who Billy sonica now

that we have made this mean the Quran, this reminder, this remembrance, we have made it very easy. With your tongue, we've made it very easy on your tongue, we've made it flow very easily from your tongue, why La La Jolla taco, so that maybe possibly, hopefully, these people will heed the message they'll understand. So this shows us a whole dish. This gives us a whole nother appreciation for the pool. The profits along the same with somebody who's very compelling in this presentation. The Prophet son was somebody who was very,

he was very powerful in his message. And at the same time, we understand one of the unique positions of the Prophet sallallahu Sallam was that he was a human being Polina Ma and a Basha Miss lucam I'm just a human being just like you except for you her in a year, except the last panel with Allah is delivered inspired the divine message to me. So the process of being a human being had a very powerful effect on people.

Just a person, a person talking like a heart to heart that sometimes can do to that sometimes is enough for some people, that that is just the difference for some people that can that can accomplish the mission, having a heart to heart. So this is another benefit of this. Una de unshackle say he is the one meaning the last panelist Allah is the one who unshackle. unshackle unshod me doesn't mean just to create a means to create and then flourish and then to blossom and to grow, to grow, to create and then grow that creation and shall unshackle he's the one who not just created you but then he grew up, he grew you. He allowed you to blossom and flourish. What you're

gonna come and he

made for you. And this is the plural. like everybody's being addressed. He made for all of you a seminar, a seminar, the ability to hear the ability to hear one of Asara and your visions. This is the plural, your visions, well as either and of course, this refers to the hearts.

But how, how now let's discuss these words for a couple of minutes. The last part of a teleseminar, which is the ability to hear my ears, but the ability to hear the ability to listen, your faculty of listening

the word for yours, although that comes in the Quran outfit, Wolfie adenium Welcome. That there's there's something blocking there's like there's a barrier, an obstacle within their ears. But this means the ability to hear and listen, I will solve this is of course referring to their ability to Z. But last month is specifically using the word busser. Which means site vision of Assad is the plural of that. And then either this is a plural of the word foo ad, which is one of the words for hearts in the Arabic language. What's special about the word foo

means the heart. But the word for odd specifically refers to the passions and the emotions of the heart. The passions and the ambitions that we have. The emotions at the heart is made up of even this word. The root of this word in the Arabic language, the Arabs or classical Arabs would say Lachman for Eden, Father lamb, they will say basically meat that had been cooked over fire, meat that had been heated had been roasted over fire, they will say Lachman for Eden from the same word. So for our just doesn't mean the heart It means like the emotions, the ambitions the passions, within the heart of EDA is the plural of that. So some scholars have also discussed the significance

of some singular of Assad is plural of it as plural, singular, plural, plural, why not uniform? Why not have all plurals? We'll see. One lesson that we can take from here is how precise Quranic languages how precise for onic languages. It's infallible language, is language that you can not find a mistaken. These are the infallible words of Allah Sumer is a Muslim.

It's the it's the idea. It's the concept, the ability to listen. It's not a noun. It's not an ism. It's rather the muscle. It's the muscle, but it's the gerrant. It's the IMG hearing.

The ability to hear to hear hearing, you can't make a plural of that. But bussard has vision site that has a plural sites visions,

and of EDA is heart that obviously has a plural hearts, even if you take it in. It's a precise meaning than passions, as a plural. So see where a word can have a plural, it's given the plural because it fits the context because Allah is addressing a group of people like home, which is the plural. So it's made plural. But a word that can not be made plural, is left singular, even in that is a lesson about how perfect chronic languages. Otherwise, if let's say we wanted to uniform it, somebody like you or me would say, Okay, if Assad enough he died, then we might as well make it a snap.

But then that would be incorrect. And somebody could circle it with a red pen. It's a mistake. But you don't find mistakes. And

so that's the first lesson we learned from here. The second is a rhetorical benefit of it is I read in one of the tafazzin, one of the scholars you wrote that a rhetorical like a deeper reflection on it. What's the specific benefit of it being singular is that the word is used by some of us on vision site. So it differs with every single person what you see and what you don't see. Everybody looks at this guy but they see different things.

And if he dies, once again, those passions of the heart they also individual, they're unique from person to person, but some is just the ability to hear.

And now how deeply reflect on what you hear not is a different issue. But that's not summer. Summer is just the ability to hear that applies equally to everybody. So that's why that's one of the benefits of it. Well Lakota Anna Anna Padilla matters Quran, Allah subhanho wa Taala says, very, very few funny,

Allah is to be few Pauline is very, very few. And one thing that we need to understand is that as a figure of speech, you know, we say he's, we barely have anything left. We barely have anything left. You're basically trying to tell the person we have nothing left. We have nothing left. So the word khaleel even though it means very, very few. In a figure of speech, it can also mean nothing. It can mean nothing, like in someplace in the Quran, Allah subhanaw taala says

About disbelievers. Follow up noona illa kaleena. They don't believe except for maybe just a little bit basically means they don't believe.

And the herbs would also say have the album polymer

that this is an earth maybe very rarely Am I grow something basically they're saying this is not fertile soil. This is not a lot of land where you want to grow something. So it's alila, barely anything little to nothing, matter spoon are you grateful for? So Allah, Allah subhanaw taala say, you are grateful for little to nothing, barely anything at all? Do you ever show gratitude for Are you ever grateful for now one thing to understand about this i in terms of reflection, thoroughly understanding the message of the ayah

Allah subhanaw taala mentions the ability to hear he mentioned our sights, so the ability to see and then the hearts, specifically that type of heart that involves the emotions and the passions that arise within the heart. So the ability to understand comprehend the heart, and sight and hearing.

But we know that we have more senses than that, right the ability to taste and touch. But a lot of what's happening in this ayah is presenting truth, this entire surah is talking about understanding the truth emaan recognizing what is right and what is wrong. Taste and touch have little to nothing and little to no involvement in US deciphering the truth, our main tools, our main faculties that are employed and in order for us to recognize the truth, distinguish between right from wrong help from bottom is what we see what we hear, and then what we understand. So you also see preciseness within Quran from this aspect as well. Quran is not this book of science and now it's going to lay

out the five different senses of the human beings you know, the message is still Paramount then everything is revolving around that message. That message that you need to realize what is right and what is wrong. Alina matter spoon. So now that we've understood this that this was our last panel Rotella is talking about now go back to the previous ayah. For manga Mishima Kibana Allah wa je de ma m, she said we and Allah Serato something. What are the three senses? Allah subhanaw taala? What are the three faculties are the three tools that Allah presents to us? Hearing, seeing, and then understanding, comprehending,

understanding and comprehending.

The seeing in the hearing is connected with comprehending all these three are presented together.

what some of the scholars explain is that the example of this person walking in his face, they say, imagine a dog. Imagine a dog. When a dog is trying to find its way when it's trying to find something, how does it walk

the faces down on the ground, it sniffing the ground as it walks along. It's going solely based off of what it smells, what it tastes what it would it seen. There's no thought there's no reflections basically going off of its desires. It smelled something and caught the scent of something that's attracting it, that sparked its curiosity. And now it's following it. And it won't stop following until it finds it.

This is the difference. The person who's walking upright, he's employing his senses he sees in the years. But he comprehends he understands he's taking into account what's going on around him. But that dog with the face on the ground is going simply based off of his desires. He doesn't care what's around him, he doesn't see the bigger picture. He has no concern for what this adds up to. Am I just following the center of a dead animal, I'm going to end up at a dead rotting animal and then what

but he's just going off of his desires, wherever his desires carry him. That's wherever he's going. So this is very powerful imagery presented into the crowd and presented in the Quran like this. I am number 24 Allah subhanaw taala says Paul, tell them say to them, who Allah These are our config. He is the one that are confident

that ah, in the Arabic language, it means once again, it's one of the words that's that's used to signify creating something. But once again, it has a second added meaning to it, to implications not to just create something, but to then spread it scatter it around, to spread something around to scatter something. That is the meaning of that. Ah, so Allah subhanaw taala uses for uses this for human beings, because we multiply will continue to grow and multiply and spread. And we're all over the earth. And that's why from the same word, the Rega progeny generations that come because it continued to multiply and spread out. It also comes from this word. So Allah subhanaw taala says

he's the one who has spread you out.

created you and spread you out fill out all throughout the earth. What la heater Sharon, what la he took Sharon. And one thing that's interesting here is this is out of sequence again to Sharon means to be collected to be gathered together into one place. La he so the normal sentence order should be to Sharona LA. And to him, you'll be all gathered together to him to Allah. But here it's out of order la Hito Sharon. Now every time we've seen this out of sequence, the agreement that he so far in the surah, it's usually been to create the meaning of exclusiveness exclusivity.

But what the scholars explained here is that this is not exclusiveness that's being talked about here. This is to create more emphasis, this is to create a

punch, to create some power within the statement. Because these disbelievers they didn't even accept this concept of, you know, dying, and then being brought back to life. They didn't accept this concept of being brought back to life, being resurrected by a law being gathered back together in front of a law and then being answerable to Allah subhanaw taala being held, they didn't believe in this. So there's no point in exclusiveness here is rather to create more emphasis, and that there is no doubt there's no doubt about the fact most definitely to him back to him. Will all of you be collected and gathered together. Now, one thing that's very interesting is that some places in the

Quran, Allah subhanho wa Taala instead of to scharoun Allah subhanaw taala some places he says total Jeroen la he told john like in in sort of Baccarat, las panatela taala says Mandela de la carta Hashanah for your wife a hula hoop Alba often Cathedral Allahu Jacobi Do we have to wait in a total john? And only to him? Will you? Will you all return? Here? He says to Sharon be gathered back together? Can it seems like Potato Potato tomato tomato gathered together, returning to him? Will you all return to Him? Will you all be gathered together? I mean, what's the difference? This sort of that? But so specific once again, the Quranic usage of words is so specific, so amazing, so

divided.

The scholars explained in that ayah where Allah says total Jeroen, you'll return to him that I talks about money sarking by giving in charity, Mandela Yoku, the la parte de Hashanah who is it that will loan to Allah Most Excellent loan. They should give money in the path of Allah for your life Allah who have often Cassiopeia for you bar for hula hula bar from Cathedral, so then Allah will multiply it for him. Many many multiplications it'll just multiply over and over again. Well Lahu Jacobi was the one who closes down the last frontier is the one who narrow something and expands everything what he told me john and only to him will you all return? What do we look for on our money on our

investment? What does everyone look for a

return

everybody on your investment you look for a return so the word that's even use for our own for our own accountability to Allah is that all of you only to him while you all return? So he so to make that connection, it's the most appropriate for the the is talking about investing in charity investing in the path of Allah. So when Allah even tells us that look, you have to go back and answer to Allah He uses a word that incorporates into the overall meaning of the is so precise, but here a las panatela said one lady that are accom What did I tell you that Oracle not only means to create but to to spread out? So is it more appropriate to use the word return your to collect

together, collect together some heinola so precise, so exactly which word is being used? Where what you know, he talks Sharon and most definitely to him. Will you all be gathered together collected together? Now? Let's go ahead and Shall I stop here? I was gonna I was planning to go forward a little more. I originally intended to try to finish this webinar today but hate inshallah, it's better to discuss it properly than to try to finish things up. inshallah. Next week, we will inshallah, finish up some work.