Channel: Abdul Nasir Jangda
Tafseer of Surah Muminoon – Part 7
Feb 08, 2017
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Every summer I have the distinct pleasure of spending an entire month with people from all over the world here in Dallas, teaching the Arabic language for onic Arabic the language of the Quran and discussing and exploring the timeless lessons and wisdoms of the book of Allah. We call this experience for all intensive please check out begun smr.com that's b a YYIN ah summer.com to get more information sign up, I look forward to seeing you hear in sha Allah at the Quran intensive
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What about the Hala canal? sannomiya Sula, Allah to
clean my Gianna who know to feed him making some call upon
for call upon Allah Allah.
Allah, Allah Ma.
Shanna hoo ha ha facha barakallahu axonal hard 18
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while aka holla con fo kakum sobre la a warm
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Be fodder for a scan now who fill out we're in La Habra de la de Rouen. Alhamdulillah alameen wa
sallahu wa salam ala ZD mursaleen where Allah Allah, he was a happy woman to be our homeboy Shannon Eli, the dean.
during the previous session, we discussed IE number 10 and 11 which concluded the previous passage, we also started with is 1213 and 14, which start this particular passage and we discussed how Allah subhanaw taala basically as a proof and as an evidence of the not only just the existence of Allah subhanaw taala but also Allah subhanaw taala being deserving of our worship and our obedience to Allah subhanaw taala presents what they call a few della in here, the many of the classical Mufasa Luna have said this is his Illallah he Subhanahu wa DT wa Oui, oui oui oui at that this is a last kind of agenda establishing the proof of not only the oneness of Allah, but also the fact that Allah
is the Creator of everything and Allah subhanaw taala is deserving of the worship and the obedience of his creation. So in iOS 12 through 14 Allah subhanaw taala talked about the creation of the human being. And we talked about the seven stages that Allah mentions for the creation of the human being. Now Allah subhana wa Jalla presents, what is the MR della la? What is the last panel Rotella exactly calling the attention to that if the human being is able to grasp his or her creation and be able to understand that yes, Allah granted me this existence, and Allah created me, then what is it that we are to accept and then believe in Allah subhanaw taala says nine number 15 through my inner combat,
Malika, let me get on.
Now just a very brief translation that then most definitely after that, after the above stated, and I talked about how valleca refers to the aforementioned everything that was said above. So after accepting after processing and accepting what was stated above in the previous three IR ads, let me tune now grasp the fact that without a doubt you most definitely will die.
And the word the new word here is mega tune. This comes from the word mote. Which means again, normally we translate the word mode as death. And I'll present you a little something to kind of chew on something to consider in sort of Bukhara, Allah subhanho wa Taala says, consume,
consume Amata that you were less right now stick with the meaning of dead, you are dead for a second. And then he gave you life or Allah subhanaw taala says, He gave you life somewhere you need to come. Then again, he will give you death somewhere you Hakan and then again, he will give you life for my leg.
To john and then say him to you are you returning? So and now I also want to present to you the ayah, from the beginning of Sultan mu, where Allah subhanaw taala says Allah de holla, pal Mota will hayata then he is the one who created death and life. Now, almost intuitively when you translate that, or you talk about death and life together, you intuitively want to say what first life and then death. Right? You want to say he's the one who created life and death. But that's not what the law says. The law says on motilal hayata. Death and life. Now there's a lot of discussion. Why does Allah mentioned death before life even though we know life comes first and then death follows? So
some of us who don't, which I feel is a bit of a stretch, what they call in the Arabic language, it's a bit of the Caliph. Right? It's a bit of a stretch
there that they said that well, because the nature of the suit is making you reflect on the finality of life and your deeds right for a eucom X and Y Amal, and so I can see which of you have best deeds, most excellent deeds. So it's talking about our actions and their implications and the life that you're after. And that's why I mentioned death before life. Okay, let's just say we accept that explanation. But what about the ion sort of tillbaka, where it's clearly laying out a sequence of events, and it says, Come to my watch, and you were dead for him, and then he gave you life, and then he will give you death, and then he will give you life. So we obviously now here understand
that before life, we know in the English language, you don't call that death, the state that one was in before life, we don't call that death in English. So that means that the concept of death is more than the excuse me the concept of modes is more than just simply what we call death in English. There's something more here and that's why to do justice to the word modes and how will I use it within the Quran, there's a little bit more to it and that is lifelessness. Almost looking at his life, listen to somebody say might say, that's just semantics S is playing with words. Maybe it is. But that's part of our study of the book of Allah subhanho wa Taala is having a proper a deeper
appreciation what Allah is saying here, and now it allows you to further understand when the Prophet of Allah sallallahu Sallam refers to sleep as a type of death. It's a type of unconsciousness, right lifelessness seemingly, it seems to the person seems to be lifeless. And now we also understand that they do are that the profits are largely some todos at the time of going to sleep a lot more bismi got a mucho
mucho, I experienced death. Now I experienced this type of unconsciousness, lifelessness defensive,
being defenseless. And also the other two prophets along these who taught us when we wake up in the morning Alhamdulilah de IANA gamma amatola matana. right that the ultimate praises for Allah who revived us after putting us in a state of death or lifelessness right unconsciousness. So it just gives you a little bit more appreciation for the scope of the word motes in the Arabic language. So first and foremost, I'd like to bring our attention to that. But over here, it is definitely talking about death. And that is established by the sequence not only of the IRS, but also the usage of the word Thoma through my puts things in sequence in order. So Allah subhanaw taala, saying Thumma in
Baghdad, olika. There's multiple cues here that it's telling you, it's talking about what comes what comes after all these different stages of life. So we can vary over here in this context, we can translate it as death, you will die, you will experience death.
Now, a couple of more things to talk about this, this concept of death as well. And lifelessness that's mentioned in the Quran, Allah subhanaw taala. Very interestingly, very remarkably, three places in the Quran, Allah mentions could lunasin that remote
golunov sin via a cartoon mode, that each and every single soul. Now we normally translated as shall taste death. But it's very interesting and fascinating. And we're going to learn this in our study of the Arabic language as well.
Is that the issue of tasting? Right that that word for tasting death, though, which does mean to taste something.
But the word that's used is not a future tense verb.
Right? It's nothing good enough Cinta Drupal modes, that each and every single soul shall taste will taste death. But Allah subhanaw taala more specifically is using what we call the Assam firing the active Noun.
The active now the active participant. And what that what that means. The sum Farrell Is that something is going on right now at this moment. It's an active now.
So unless Patel is saying each and every single soul is tasting death,
through my Elena to Sharon and to us will you return it's also the present tense verb you are constantly in a state of returning back to Allah. And this is what the prophets a lot he said would bring our attention to constantly is that as every moment passes, we are closer and closer to the grave we are closer and closer to dying to passing away and to returning back to Allah subhanaw taala. And that really puts life into context and gives you an appreciation for what every single moment means. And it reminds you again dimension of death to remind you of that profound, beautiful Hadith of the Prophet sallallahu alayhi wa sallam where he says is the name Hampson, Kabila, Hanson
that take advantage of take you don't make the most of five things before five, five before five. And he says, Hey, Attica problem Oh Chica, your life before your death, that make the most of every moment every second.
Right? live life to its fullest. And a lot of times we hear these types of concepts, you know, in our culture where he talks about living every moment living in the moment and living every moment to its fullest. And sometimes we feel that it's a little contradictory to our spiritual kind of paradigm that this doesn't seem to fit in with the Islamic philosophy. That no we have this we have our sights you know, we're fixated on death and the life of the hereafter. But no, we actually just fail to understand and the Quran says well attend Salah see becoming a dunya Don't forget about your portion in the life of this world. And the poll is attributed to Alabama Vitaly Brody Allahu Allah
angle. There are even a Vitaly radi Allahu taala who said why Mali, erotica can attach a burden that when you plan for the asset or plan as if you're going to live forever, meaning a very grand, huge plans while I'm only doing yaka, Nakata, Mujahidin and plan for your dunya your worldly affairs like you'll die tomorrow.
That basically it's not something that's even worth, you know, a long term plan. But what I'm trying to say here is that
living life to its fullest and living in the moment and making the most of every opportunity that is absolutely a Muslim mindset. This as long as we understand that everything we are doing in the moment and this second and every opportunity is something that is approached within a theorem based mindset.
Right, like, like, again, I'm going to be talking about the Allahu taala who says COO, COO, coo coo abna dunya
be people who are interested in the life of the hereafter Don't be people who are interested in temporary enjoyment and pleasure.
Right? So then Allah subhanaw taala is saying, in the combat that Allah Allah May you tune. So that's a little bit about the concept of death from the Islamic perspective and from the Quranic perspective. Now the second thing I wanted to mention here linguistically before we move forward is maybe tune the word is Meggie tune. Now there are two words when talking about the dead or the deceased, that are used within the Quran. There's this maggots that's also mentioned another place in the Quran.
In the Commedia tuna in the Houma, utahn, right Allah subhanho wa Taala says to the Prophet sallallahu alayhi wa sallam that in the coming year, you will die, what in the hell may you tune in, they will also die.
But another place in the Quran, when Allah is talking about the dead or the deceased, he also uses another word, which is the word mate, make it versus the word mate with the sukoon in the middle mates, and that is insulting her gerat where Allah subhanaw taala gives that really powerful, right example and parable of backbiting.
You hibou I had to come and tap coolala he may turn Mater, right where Allah likens the backbiting to the eating of the dead flesh of a sibling. But there were a lot of talks about the disease uses the word mate. And so the subtle difference in language between those two words is made as what you call some some someone who is already deceased. Right so when the dead body is in front of you, when you're standing in front of the disease, the dead body the lifeless body is called mate. Make it specifically in classical Arabic in the Quranic language is very sensitive to this. That may it's refers to somebody who might not be dead right now, but will eventually die. Right? So that's what
the word may is used for. That's why the prophets a lot Lisa was told
In the Quran, by Allah in Mecca yet you will die and your allies saying again for my inner goon you will by the Gallic after going through all these stages and experiencing all this blessing of Allah and witnessing the the miraculous powers of a lot of words Allah, the creation of Allah the cooker of Allah, let me detune you will die soon, sooner or later, you will experience death lifelessness.
Now, a couple of things I want to point out in this ayah and then I'll move forward. And I'll try and I'll explain what I'm pointing out after we go through the following Gaya This is very remarkable the scholars point out the fact that there are
three levels or rather I would say four levels of emphasis. There are four levels of emphasis in this ayah and this is the Quranic language, it shows you the, the the power, and really the
how amazing the Quranic language is, number one, the first level of emphasis, the first degree of emphasis is delivered by means of what?
That's a real question. Not a rhetorical question. No. Enough, in an hour later lacking Allah Allah. Right, forgot already colosse gave the exam. I don't need it anymore, brother. All right. May Allah forgive you see, I mean.
Right, I win. So the first level of emphasis is by virtue of the word enough. In the little kid, we talked about the centers for emphasis Lee is Allah to chuck to remove doubt. For emphasis mean certainly. Definitely. Most definitely. Verily, so on so forth. All right. So indeed, right. So, in that is the first level of emphasis. The second level of emphasis is that this could have been said in a verbal sentence.
Right? It could have been said, salmon tuna, or jamun, about the danika, that you will die after all of that after what was said above you will die verbal form, but it said in the nominal form, what made you tune it's a nominal sentence. It's a noun based sentence. Joomla is smear. That is the second level of emphasis, because Did you notice me as more emphatic than the Joomla philia. a nominal sentence is more emphatic than a verbal sentence. Number two, number three, there is abnormal sentence structure. Normal sentence structure is through my inner comb, make you tune about the Delica mega tune would come first and by the Delica would come second. But this is
almost as like an exclamation mark.
All right, that's an exclamation mark. Like its emphasis. Alright, then after going through all of this, you will experience death. And then that's number three. And number four is the Lamb on Maggie June.
That lamb is also called llama choke eat more emphasis in nice for tokina and then llamas for more Toki it's like double emphasis. And we talked about this before, that over emphasizing excessively. Right? Like, I speak, for instance. Really, really amazing, right? That's not very eloquent. That's overdoing it. That's not good. And Allah subhanaw taala does not do that in the Quran. Right? But Allah uses the subtle degrees of emphasis in the year, Gemini smear the nominal sentence here, a little bit of reverse sentence structure over there. But then sometimes doing it occasionally, is very, very eloquent and very powerful. Because if you don't use it very often, right? It's kind of
like that, that that looked at your mom gives you
and I'm talking about the look. Right? It just makes you melt. Right? Should we use it very often? Should we use it very often, but when she busts it out? You just you wish you could die? Let me
let me get on to my next
To die, right. So it's its secret weapon. Right. So when you occasionally use something and maintains its effect and its impact, right, and that is the multiple layers of emphasis that is how Allah subhanaw taala in his infinite eloquence and wisdom, that is how Allah subhanho wa Taala uses it. And this is one of those places where Allah subhanaw taala utilizes it and he mentions it. And so there are these four labs, more emphasis fourth layer of emphasis. So Allah subhanaw taala is saying, without a doubt, make no mistake, that after going through all of these stages, you will experience death, no doubt.
So that there's just we are faced
To deal with reality,
this is us being slapped in the face with reality. This is all coming to an end. All right, moving on to item number 16.
Through my inner Komiyama chiamata, iPhone,
brief translation, and then most definitely, on the Day of Resurrection, you will be raised again
you will be raised up.
So then, obviously your middle to mighty yo means de Akiyama means resurrection.
And to the iPhone, to the iPhone, Bertha Yabba, Otto, in the Arabic language means to raise up to resurrect.
Alright, so that's the word that's used here and it's in the verbal form and it's passive, you will be resurrected, you shall be resurrected.
Now, one thing I want to point out here is that there are three levels of emphasis here.
If you're looking at the two i'd side by side, and now that you know the previous I had four layers of emphasis has three, let's see if you can point them out to me, number one would be what? In nutcombe, very good, the inner number two would be the
so now we realize something it's not a nominal sentence. It's a verbal sentence I just told you, that's why it's a passive verb. So there's not three, there's two layers of emphasis, and that would be the abnormal sentence structure. And the two things that are missing is that this is a verbal sentence versus the previous one. That was a nominal sentence. What else did the previous statement have that this does not have that extra lamb lemma you don't there's no other extra emphasis here towards the end of the ayah Alright, so, this has half the emphasis that the previous I had through my inner comb, yo melty, Amati trovato that most definitely you on the Day of Resurrection will be
brought forth will be resurrected.
the scholars discuss now obviously, this is the ultimate point that Allah subhanaw taala is driving all of this to and that is the idea of resurrection for multiple reasons. If Allah subhanaw taala, because the machinery Kuhn, the people of Makkah, at that time, they had a problem with the idea of resurrection, they didn't deny death. Of course, life is going to end everyone dies, it's a reality. They've seen people die, they witness people die, they've lost loved ones, they grasp death, but it was the idea of resurrection. That was problematic to them. Right in Allah but also at the
right time and time again, Allah mentions in the Quran that they, they they come into question in the object and they argue and they debate and even mock and ridicule.
Right? May you hear, right that they come with the with the crumpled bones or dust in their hands and say, who will bring this to life after it has died? Right. So this was the problem that they had. And this is the point that Alice Portela is driving home here. But then it raises it begs the question that this would have, the more emphasis many, many mufa scillonian cathedra porteau, Visa McSherry raazi, they all bring this question forward, that this would be the statement with the more emphasis, but Allah subhanaw taala places more emphasis on the ayah that is about death, about dying. Why not this ayah?
Well, there's two answers that are given to that that are lies not exclusively in only talking to the machete cone here. But Allah subhanaw taala is actually speaking to the believers or the minion.
And the believers have accepted resurrection. That is a part of their belief, part of their Aki, that part of their belief, their eemaan. So they accept this, they believe in this, but it is the concept of death.
That is now the motivator.
Right? That is the motivating factor. That's why the prophets a lot of them said guru Minh has them in love that, that frequently remember that which is the destroyer of pleasures, right that deal with your mortality,
how temporary you are, and then try to make the most of the opportunity. So that's one answer to this particular question. And then the other thing is that Allah subhanaw taala is also kind of backing them into a corner. By placing so much emphasis on death. It's kind of the it's it's a type of argumentation. It's a type of debate strategy, that is called a job will examine. Right that you're basically backing your
You're you're the person that you're arguing with into the corner and you're saying, Do you accept that death will come Yes or no? Yes. Okay, then that's it. Because your argument ends there, that you accept that this life will end.
Now, if you still want to deny resurrection,
now you are basically resigning yourself to a meaningless existence that the most will last 6070 years. But again, has so many variables involved, so much uncertainty, it could end at any moment, it could end at 20 or 30, or 40 or 50 years. And then there is nothingness.
Your life meant nothing. It all just ends and concludes
that emptiness, if you are okay with that emptiness and you choose to live with that emptiness, then that's fine.
Then accept that that's what you say. And that's what you believe in. That's how you see and view yourself. And that the fact that you're okay with that?
If not, there has to be something, then now we can have a conversation. And that's why the greater emphasis because of just the strategy of the conversation, the more emphasis was placed on the concept of death, rather than the concept of resurrection. And the third answer to that is because Allah subhanaw taala is not done talking about the concept of resurrection. And that is where we will transition to now the following iaat
which basically, will be an argument for resurrection. The following is our an argument for resurrection, as we'll talk about in just a minute, before we go forward before we talk about that.
Before we go forward, before we talk about that, there's a couple of things I wanted to point out here. One thing is very interesting. One of the scholars won the Mufasa rune, he actually mentioned something very profound. He says that as much as we might say that well, why so much emphasis needed on death, Alamo, jewel Shea, Solomon, right death is something everyone accepts everyone realizes everyone knows everyone has to die. And he said he mentions a little quote, an anonymous quote, you know, it's just a quote from a wise person. He says, Mara a to chez Mara a to yochanan ashba, who be shocky mania clean, unanswerable modes, I have never seen I've never come across a more confirmed
That was as doubtful in the minds of people than death. I've never seen anything, I've never come across a more certain more confirmed idea that is more doubtful in the minds of people than death. That everyone if you sit them down on paper, in almost like just objectively there's like, Well, of course death, you know, death and taxes, right? death and taxes. Like everybody, every language, every culture has some type of an expression and idiom, a phrase that talks about the certainty of death. Every culture acknowledges it, every ideology, every theology, every belief acknowledges it. But when you actually observe how people live their lives, it's like they don't even believe that
death exists. So why are we saying it's a certainty? It's something we believe in, but our behaviors has said the contrary. So before we say that, why is a law placing so much emphasis on death? When we know that we have to die? Do we really know we have to die? Did my behavior and my conduct and my decision making today reflect the fact that I grasp the fact that I have to leave this world did it or did it not? And right there you have the answer of whether Allah subhanaw taala did actually have to emphasize death or not, because our actions say otherwise very profound. And then the last thing I'll point out about the Bulava of the ayah. And this is going to take a little bit of paying
So if you have all the dots that we've studied so far, right, so we just concluded is number 16.
So, we'll go ahead and just start even with ID number 12. And actually, you can go back to the beginning of the pseudo for the sake of discussion, go all the way back to the beginning of the pseudo
moon. I'll move into the way Allah saying that the believers have achieved success. Is that what we call second person or third person?
Third Person All right, Allah Xena home. And y'all know this from an Arabic perspective, is that a second person pronoun or a third person pronoun, third person pronoun and then follow along throughout the rest of the passage.
The first 11 is a levena yet a tuna those that they will enter inherits the oilfield those whom fee ha Holly don't tell third person welaka la la Canal in San we created the human being so much Allah who and then we made him we placed him all third person or third person. And then in Item Number 15 Allah said Thelma in a comb comb is that third person or second person? That second person y'all know this second person pronoun attached pronoun Khun Kumar conky. Come on. All right. So you know that that second person
how and why didn't all of a sudden transition from third person to second person that's a switch in tone. And this switching of from third person to second person is what's called in language in C fats, and NC fat.
All right, that this transition that occurs, and whenever this transition occurs in language, Allah subhanaw taala is changing the tone of the IRS.
That Allah subhanaw taala was talking about this, that look, these are the qualities and the descriptions of successful people. Now let's talk about people in general, how did people come about, and the creation of people, and then a lot the second that it talks about the life of the Hereafter, now it's making you grasp the idea of death. Allah subhanaw taala makes it very personal. Because if you make it personal from the very beginning, sometimes that's a bit strong. People are like, you're coming on strong people are like, Wait a second, wait a second, why are you talking to me? Why are you attacking me? Are you saying I don't want to ruin my soul? Are you saying that I
engage in useless activity? Are you saying that I don't give charity excuse you, brother, right? People get very defensive. And this is from the beautiful style of the Quran that Allah subhanaw taala saying in the third person look, good people do this. And good people do that. And you don't feel attacked, you don't feel defensive.
And after it's worked you into these concepts. Now alesse pentawards, Allah turns the focus on us and he says Thumma in combat the Dalai Lama.
Now think about the idea that are you going to die or not?
Now that I've kind of brought you into the conversation and made you comfortable, now it turns a focus on you. Are you going to die or not? You see, I am
through my inner kumiko chiamata battle, and then you'll be resurrected on the Day of Resurrection clamor? Yes, I will be.
So doesn't it make sense that you reflect on everything we've talked about before? and really give it some serious thought. So yeah, should
and so this is not only how powerful and how effective the speech of Allah subhanaw taala is,
but subsequently, it's also a lesson for us
and how we should approach
you know, Dawa and these types of conversations with people as well learn from the Quran at multiple levels, that first internalize this. And now when you go forward and talk to people then keep these same things in mind going forward.
I in number 17,
Allah subhanho wa Taala says,
well, naka de la Cana folk Welcome.
Welcome, welcome salvaterra. Well, my goodness unhealthier feeling, Allah subhanaw taala says very brief translation. And most definitely we created above you seven levels.
Well, my goodness, Anil hunting halfling and we are never unmindful of the creation.
We are never unmindful or unaware of the creation.
Now, last panel, attalla here
a few let's just talk about some of the linguistics
Subbu Subbu, of course, is the number four, seven. And the word thought you can already what you can connect here is that there's most definitely you see, again, the consistency and the theme of the surah seven attributes of the believer, seven stages of our creation, and our love explicitly doesn't just talk about what's above us, but he specifically mentions a number seven here again, alright, so it's just, again, the whole issue about numbers in the Quran and this and that. It's very fascinating. But again, it is a conversation that that has most definitely in the past been taken too far to almost to bizarre lengths. Right and
that's problematic and what we fundamentally have to understand, and I don't want this to be misinterpreted or misunderstood, when I say this, that this is not outside of the scope of the Quran that not that the Quran is not capable of this, but the Quran fundamentally is not a math book or not a puzzle. It is not a math puzzle. Right? Can the Quran contain very sophisticated, profound levels of Numerix in mathematics? Absolutely. This Allah subhanaw taala.
You know, we, until the end of the existence of human beings, right? How much have we studied the Quran in 1400 years till the end of the existence of mankind, we still will not have even grasped that drop from this ocean. There's no doubt about that. But when we do talk about the objective of the Quran, as stated within the Quran, who deadliness who delina, Chucky, cheese avalara, Buffy Whoo
Shadow Ravana lady Angela feel for I know who the leaners that it is guidance, that that's the primary objective reflection guidance, a spiritual transformation, right so, but nevertheless, it at the same time should not take us away from observing beautiful layers of consistency and coherence within the Quran. Because that most definitely is from the eloquence of the speech of the Quran. And while I'm kind of on that topic, I actually forgot to share something really remarkable with y'all. Some of the scholars and the researchers within the Quran, they actually they study these nuances and it'll blow your mind, to what degree and what level they study these nuances. They say that
they've picked up on the fact they say that sudo to Zuma, and sudo to Zuma, that's the I and the surah. I quoted before, where Allah tells the prophets, a lot of them in a coma yet that you are going to die. We're in the omega
and they will also die, they will also experience death.
That over there are a lot of mentions that would make you to him that they will die talking about the concept of death, but over there a lot did not emphasize it with that lamb.
He didn't say what
he just said we're not here in sorrow to moving on. So number 23. Allah says through my inner combat Danica lemma, more emphasis, but it's the same word maybe June May or June. Why did ally emphasize it more? So here, why didn't he emphasize it more? So there, again, the scholars of the Quran they point out because that kind of fits in with the overall style and theme of the surah.
That Instituto de Zuber, Allah only mentions death twice. This ayah in the Commandments were in the home at noon, and later on in the surah. Allah subhanaw taala mentions death once more.
Towards the end of this year, I don't have the AI in front of me.
But Allah subhanaw taala once more towards the end of this hoorah Allahu Allah TOEFL. anfisa Hina Moti ha, that Allah subhanaw taala completely takes the people away when the time of their death arrives. Alright, so twice Only death is mentioned in sort of resumo versus that in sort of, sort of phenomenon. Surah number 23. Allah subhanaw taala mentions death 10 times
10 times. So here Allah emphasizes the word of moats and maggots, and the concept of death, because that is going to be a consistent theme throughout the sutra. So again, you're able to appreciate the consistency and the coherence and the style of each and every single sutra
and how basically it talks about these different concepts, kind of the thematic or the
you know, the thematic structure of each and every single surah So anyways, here Allah subhanaw taala says, we're gonna focus on Sabah Tara omaka annual halki, Rafi Lin,
Rafi Lima, love LA. We talked about the concept of this very briefly, but the concept of love law, right, it means what what does offline mean?
Oftentimes you translated as he listened somewhere earlier, we spoke about the concept of heedlessness, but a lot of times we just translate it as he listens, but what does heedlessness mean?
Right? It means to not have heed, right. What does it's not what he said with us around what I'm saying. Right for the longest time I remember being a kid reading translation of the Quran. Oh my goodness. Lena we are not heedless of the creation, heedlessness. Fantastic. I'm guessing it means to not have EAD right? What does that actually mean? So love law. In the Arabic language, the concept of law is to be cut off from something to be said.
severed from something to be cut off from something. All right. So as an example,
if this microphone is not working,
the microphone is not working. Now I can beat it, I can bash it, I can pick it up and slam it against the table, I can take it apart and put it back together. It's still not working. Why? Because I didn't check one very simple issue. Is it plugged into the power source or not?
Right? And then to make the microphone work and function, all I have to do is reattach it to its power source. And voila, we're good. Right? So hoverfly is an interruption, a disconnect from the source from the power source. That's what the flow means. And that's why the opposite of that what what is the remedy for flow? So just like I explained, the remedy for the microphone not working is plugging it back into the power source. What are we told by the prophets a lot is and by the Quran, what is the remedy for love la?
Vicar, very good. Vicar is mentioned as a remedy for hoffler. And what does it do it reconnects you to Allah subhanho wa Taala. So this tells you that hoverflies disconnect from the power source is becoming disconnected from Allah subhanho wa Taala, becoming unmindful as a brother mentioned, right, becoming unmindful of Allah subhanaw taala. So that's why the word for the good even though for us, it's kind of taking on like a form of its own. It's like a noun that just has its own representation, the remembrance of Allah. But if you literally pay attention to what that means, remember Allah
remember Allah, reconnect to Allah, say the name of Allah.
Right, and now you're plugged back into the power so so that's a flaw. But anyways, here Allah subhanaw taala. So that tells you a little bit about the meaning of the word of law. Now what is the AI actually making reference to let's talk about it, we're gonna focus on savato. So before I even go forward, conceptually speaking, I told you
that Allah subhanaw taala is completing the discussion
or the arguments of resurrection here by talking about the skies, the creation of the skies, we created above you.
seven layers. Right, so Allah subhanaw taala is talking about the creation of the sky. And how does this relate to the concept of resurrection? Well, this is something Allah subhanaw taala talks about time and time again, within the Quran. The first thing that's very interesting, very remarkable, is that oftentimes, especially when Allah subhanaw taala is pointing out, where he talks about the stages of the creation of human beings. And talking about our physical creation, Allah subhanaw taala oftentimes, couples would that would dimension of the creation of that of the sky, and of the heavens. So for example, in sudo, to sajida surah number 32. In the beginning of sort of such that,
Allah subhana wa charlas talks about the creation of the sky, Allahu la de la casa Mahajan, Aldo avena, whom I am and so masala LaRoche, mala Kamini him in walima shaffir in the Quran, u dub. Amina sama Ll are the Summa Yarrow ju Li e Omen galenica Dada kadavu Alpha Sati Machado danika Shahada Aziz Rahim, Allah de Sena Kula che in halaqa, who was in Solomon three
right? So Allah talks about creating the heavens and the earth. And then Allah mentions the creating of the human being mean clean, sound familiar mean Salalah t mean, clean. Right? So this is a constant kind of pattern within the Quran, that when Allah subhanaw taala talks about the creation of man, he also talks about the creation of the heavens, right. So, and again that begs the question, why some of the scholars also even mentioned that this so again, that begs the question why so Allah subhanaw taala says the whole Kusama wati will be at BARROWMAN helping us.
Well, I can extra naturally alone, that the creating of the heavens and the earth in all their complexities and all of its fascinating nature. Right throughout the Quran. Allah talks about how beautiful the sky is weightless summer he came for a few hours how elevated the sky was a soccer fan food one that how we made the sky not just a protective covering, but a protected covering that Ally's protecting the sky. And a lot of talks about the earth and all the colors in the mountains and the flowers and the grass and the oceans and the animals and the creation of mom and dad button fill out the Illa Allah Hara squad and then he sustaining and maintaining everything on the earth.
Well my Allah subhanaw taala and use eco Samar.
You will have the answer zula Allah maintains the heavens and the earth and prevents them from falling apart. Yun Chico sama and sakala vilavi. Allah maintains the sky and does not allow it to come crashing down upon the earth because he didn't. He raised up the sky without any pillars that you can see a lot even in sudo to MOOC, his talks tells us to look at the sky. Mata Rafi monumental farward folgende el pasado Hazara meaningful to Allah says that look at the creation of our man. Do you see any inconsistency? Do you see any faults? any gaps? Now go back and look again and still see if you can pick out any faults or any in consistencies that Allah says that you see the birds flying
What they do soft fat that Allah subhanaw taala talks about the the birds flying above you may use eco Manila rushman there is only a law who maintains the sky and allows them to fly through the sky.
So Allah subhana wa tada constantly in the Quran, he talks about this that reflect on the magnificence of a less creation around you.
Now, why do you have so much difficulty balaka during
their Baraka during that Kaduna Allah,
Allah, Allah, Allah de la casa mawashi, will another big garden in Allah lopamudra home, then after you study all of God's remarkable creation around you,
then you still have trouble grasping and believing in the fact that a lot could bring you back to life.
Is that really so difficult for you to grasp?
And even the, the ayat that talked about the creation of the human being, that is are also an argument. So let's talk about the creation of the sky here. That is an argument for resurrection, even the is about creating us to begin with is an argument for resurrection, as Allah subhanaw taala says, at the end of Sochi, I seen that when they come and they object may have a llama here, I mean, who will bring these bones back to life after they've turned to dust called the uncharred of Allah Mara, the same one who made it the first time
and again, even though we don't use this argument in regards to Allah subhanaw taala but Allah subhanaw taala allows us to process information and ours feeble humble human level. Is it easier to do something the second time after you've done it once? Yeah, I've done it already. Piece of cake. No problem. And if we feel that way, why is it so difficult to grasp that the one who created everything and us the first time that he wouldn't be able to bring us back to life the second time?
Right, so this is why Allah subhanaw taala is now talking about raising this guy will aka de la cama fo Coco above you salvaterra and also some beef above you, so that we look up that it's weightless, Mr. K froofy and then reflect on the creation of the sky and then think about how much arrogance it is on the part of men on the part of the human being to think that Allah cannot bring this back to life or Allah could not bring the human being back to life. The other thing that also it talks about looking up above you He created the sky above you is what his summer it is Coco mama too. I don't literally thinking of your sustenance. That if this human being is so selfish,
I don't want to look at anything I don't want to think about anything else Me Me, me. Okay, well, you need to survive, don't you?
And where does your food and your sustenance come from? Fish sama Eros cuckoo mama to I don't. It is Allahu sustaining you. And that's what Allah will talk about in the next ayah Surah Tara.
So the word torah, we need to talk about the word torah, the word torah is plural of the word 30 or 30.
What does that exactly mean? So this has two meanings, literally speaking linguistically. First, let me tell you that I'll tell you why this meaning is used this word is used here.
Literally, it means layers. It means a layer. Now we oftentimes translate as path.
But it actually subete is the most basic word for path, but it is more of like a layered path. But it means layers of something. And that's why the most ancient usage of the word was for when somebody would layer their the soles of their shoes, when the soul would begin to wear out. And they would place another layer another soul underneath that to reinforce the soul of the shoe. They would call that purple now to reinforce the shoe
To place another layer another soul. And so this is talking about layers. Very similar to our last panel Rotella refers in sort of to newer as seven, seven SMRT, feedback on some Atilla t bap, and a lot of talks about layers of the sky.
Second thing also some of them have mentioned that this is also used study it is also being used in its other meaning of actually a path. And so actually, why would a layered path What I mean by that, that the Arabs would use the word buddy, for a layer path, it was a path that you would frequent to regularly would become your 30
a path that you would use regularly, like the path from your home to your school or to your work would become your 30
that is the path that you would walk regularly. So because it's almost like you're paving like layers on it, and the more you go back and forth on that path, the more it becomes layered in terms of your memory, your experiences, and so on and so forth. So the, that's how the Arabs would very beautifully use the language as well. And so this is the Ulla refers to the skies as thora ik because this is the pathway of
Matera Katelyn melodica because it's the pathway of the angels, the inhabitants of the angels. All right. Also, it mentions that because this is the pathway of why divine revelation comes from this path. So also it refers to this as well. But if daddy ha, alright.
it mama could not annul healthy love you mean? And then Allah subhanaw taala says that we are not we have never been nor we will ever be oblivious to the creation, oblivious to the creation that Allah subhanaw taala knows exactly what's going on with us about the sky that he's created and everything that is passing through the skies. Now what is exactly passing through the skies, obviously revelation is coming. So nobody should ever make the mistake that what Muhammad sallallahu alayhi wasallam is delivering to you that it is mixed up with something else, or that it is polluted, or that it is falsified in some way? Well either Billa Make no mistake, Allah subhanaw taala knows
exactly what's passing through.
And on top of that, it's also making mention of the fact download, use
jamoma to fill out the Lumina, NZ Lumina samai. Well,
there are lots not only knows exactly what is coming down from the sky, in terms of Revelation, but Allah subhanaw taala knows exactly what is going up into the sky, in terms of our deeds.
That Allah has given you a mandate that he is very mindful of. And the last panel which Allah is also keeping a watch, very close watch on what you do with that mandate, and your actions and your deeds,
that you are accountable to Allah subhanaw taala. So you see that even when Allah subhanaw taala is speaking about the creation around us.
There are lots of words Allah is all of the talk of even the creation is very, very pointed in a spiritual direction.
That is it meant to bring about a sense of spirituality and a spiritual awareness and consciousness and spiritual awakening.
Right Allah subhanaw taala says in solitude, and Armand is number 59. Well, I'm at the school to mean Whakatane Allah Allah Maha
Amata scotoma coccinella Yamaha when I have batin Phaedra Mattila de Valera Tobin wala Joby sin Illa, vikita be moving,
there are not a single leaf is falling from a tree, or will ever fall from a tree, except that he knows it. He is fully aware of it. And there is not a single grain, not anywhere in the darkest corners of the earth. Not any wet grain or dry green, except that it is completely known to a large panel which Allah and how known is it to a lot that Allah subhanaw taala even hasn't recorded by the angels in the melodica
that he knows everything and he is mindful of everything. And he is watchful over everything and he is maintaining everything, this is part of the meaning of how you use
that how how that aligns not only the one who is ever living, and gives life to everything, and ever the one who is whose remains, but also maintains everything.
And this is also something very beautiful, right? And this is also to give us an awareness of the meaningfulness of all of us creation and that everything
Anything that is going on under the sky that allies erected above us and on top of god's green earth, that it shouldn't have meaning for us. And our action should also start to become that when we look at the creation of a line realize how meaningful it is that this should inspire us to be more meaningful as well as interactions and more deliberate and, and meaningful interactions. Allah subhanaw taala says in Surah Surah number 44 and is 38 through 40. Well, my
mama Bina Cammalleri being
that Allah says that we did not create the heavens and the earth and everything between them, which is us, Larry being as a game as a joke, meaningless. We didn't create all of this meaningless. And this meaning will return back to at the end of sort of what we know
of a hospital Manama Hakuna komaba do you think this is all meaningless? Allah says there instead of the one that masala Houma 11 have
we created this for a reason and a purpose. A true reason a real purpose? Well, I can act alone. Most people just don't realize that they don't want to realize that
in a normal firstly made out of him admiring
that that hour that day that appointment is coming where we will have to face this reality.
I get it all right.
I mentioned just two things here in two minutes, inshallah.
They're like, liar. All right. So
all right. I'll try to mention two things. In just two minutes in Sharla.
One of them of us Iran, even a shoe genius scholar and Professor of the Quran.
You know, this is this again tells you how much attention to detail they had when they studied the book of Allah. And again, that is not even a drop in the bucket.
That he says that we're Makana and ill health is our faline
could have been said well my goodness and hooba feeling lahmacun and Kumar feeling lahmacun I mean,
it could have been said a number of ways I could have said well my goodness and come home feeling that we are not oblivious to you. He said right when
we created above you, some are seven layers or my goodness and Kumasi, limb, and we are not oblivious as to what's going on with you.
But Allah subhanaw taala did not say that he said Anil Hulk.
Why did Allah mention the word Hulk instead of just pointing to the creation? Or to us with the pronoun? Why say the word Hulk? Because the word Hulk is a monster is that Jared again, but it's stands in place, it means most Luke.
And when you say the word, Luke, it automatically makes you think of well, who created it.
And this is the last 100 words on are basically saying, you know, if I'm speaking to my child, if I'm addressing My child,
instead of even using the name of the instead of saying you,
I will take care of you. Okay.
Maybe I see the name of the child, that's a little bit more attention.
I will take care of you. Mme, I will take care of you.
But then if I go further, and I say I will take care of you, my child, my beloved child, my daughter.
I mentioning the relationship that we share.
And the idea that I'm trying to communicate is that based on our relationship based on the fact that you are my child,
can you ever fathom that I wouldn't take care of you. Would you even doubt for a second that I would look out for you, you're my child. That one sentence says all of this. So when Allah says when my goodness,
love feeling, you are my creation?
Do you think that I would ever turn my attention away from you? And stop watching over you? It's a very like chef aka what they call in the Arabic language. It's a very affectionate address, where Allah causes his creation.
And again, sometimes again in English and might communicate kind of dryly or objectively, we're being called creation.
Right? Like a product? No, no. In the Arabic language is Luke. Your mind Krishna lysing.
Why? How could you ever think for a second that I wouldn't take care of you? I'm your Harley.
And the Harley loves is much more than a mother loves your baby.
As a prophet Sally, some TARDIS and a hadith of Sahih Muslim
So that's one very powerful thing.
And lastly, as it's talking about Allah knows exactly what's going on with his creation and I'll conclude with this very beautiful Hadith
from the book of Oberon from the origin of Imam torani, Ramallah kujala.
That Marana bu sallallahu alayhi wa selama. We are robbing in wahoo either ofii Salah T the Prophet sallallahu alayhi wa sallam passed by a Bedouin man.
And he was making dua in his prayer
for Catherine to be yourself Salah Allahu Allah and the Prophet sallahu wa stopped behind them, like a teacher. You don't like an affectionate, caring teacher like a parents to listen? How is he reading?
what's what's he saying in His Torah? What does he get?
And he heard the man saying, Yama, lotta Rahul, are you all the one who eyes cannot witness in this world? Well as to Holly to hold our own minds cannot comprehend his greatness. When I actually fooled was the phone. People cannot praise Him as He deserves to be praised, without to let your old however these situations do not change him. When I shed the way that he does not fear the passing of time. Yamasaki legible, he knows the exact weight of all the mountains in the world. Well, my guy lol Bihar, he knows the exact volume of all the oceans of the world, where either the country
he knows the exact number of drops of ring the fall from the sky, whether they're working, or he knows the exact number of leaves on all the trees of the entire world. Why did Allah Allah He lay in Rama Ashoka Allah in the heart, he knows the exact details of all the things that the night hides in its darkness, and the day illuminates with its light. Well, not to worry man who sama sama. One sky cannot shield another sky from Allah. Well out of out of ball, one layer of ground cannot shield another layer of ground from Allah. Why not Jabu Murphy Daddy, and a mountain in its deepest darkest caves cannot hide anything from Allah while I borrow Murphy coffee and the ocean in its depths and
darkness cannot hide anything from Allah.
So you making this beautiful powerful to me concludes by saying a lot of material Hadar Omri oxido. Who all make the best part of my life the last part of my life will say Rama Li Hua Chima who make the best action I've ever done in my life. The last action I do with my last breath in this life. Well hey Yama, Yama, aka fee and make the best day of my life today I will leave this world to come back and meet you
and the prophets a lot he said What can I do and the prophets Allah some appointed a man he said, when he's done Bring him to me.
It's a better one simple man. Country Feller.
Right simple man.
Any brought to the profits a lot from the profits all licenses? What's your name? Where are you from exam from so and so from bionews Ahmed bin Sasha.
And then the Prophet sallallahu sallam. He Shay and the professor some gave him a gift.
And then he asks him knowing the simplicity of the man says Do you know
China and Lima that will have to lacquer? Do you know why I gave you this gift?
So the man says, literally me being an hour? I don't know. Maybe we're related. I don't know. Right? why somebody gives you a gift, right? And the man says Lee Hosni Sana, Allah, I gave you this gift because how beautifully you praise Allah subhanaw taala you get it?
You get it. Right, so reflecting on the greatness of Allah subhanaw taala by looking at the creation of Allah, and then translating that into meaning within our lives, that that's a creator we serve, and that's a creator that we will go and stand before. So let's try to make sure that our lives in the meaning something
may Allah subhanaw taala give us all the ability to practice everything we've said and heard will continue on inshallah, in the next session Subhan Allah He will be hungry he Subhana Allah hamitic Mashallah, La ilaha illa Anta the Safaricom on a TV like