Tafseer Of Surah Muminoon 11

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Abdul Nasir Jangda

Channel: Abdul Nasir Jangda

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Topics: Tafsir

Episode Notes

Tafseer of Surah Muminoon – Part 11

April 25, 2017

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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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 or 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 be a y y i n ah summer.com to get more information sign up. I look forward to seeing you here in sha Allah at the Quran intensive

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hour we will be lagging in a shape on the raw gene.

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Thumb shunammite body him continent 13 for our cell nafi him Rasulullah min home Ania Buda la harmala come in Isla hindawi row, a fella that poo wa columella whom he called me He led the NACA faru boo Ba ba ba what seraphina whom Phil hayati dunya

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Illa Basha

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yaku

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Kowloon I mean who is shabu

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shabu wala in apart

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from Miss la come in comida le hace Rouen IRA Dooku nachum eva made tumaco to

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either meet to either meet tumaco

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Joon

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Hee ha ha ha de Lima to tune in here in La Jolla tuna dunya Namo Tijuana hiya woman and OB my routine in Hawaii Illa Raja Luna Tara Allah Allahu

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Allahu Bhima meaning

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Sunni be market Abu Paula

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Polly

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Nana de me for Alfa Tomas so how to build healthy veggie

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for board that little homie Vani mean?

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hamdu Lillahi Rabbil alameen wa Rahmatullahi wa salatu salam ala ZD, mursaleen wa Allah, Allah he was sorry, he was meant to be our humble son, Elijah Medina.

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So in the previous session, Allah subhanaw taala we discussed Allah subhanaw taala telling us about new Holly his Salaam and is dealing with his people in his interaction with his people. here Allah subhanaw taala and in number 31 he says Thelma and Shabnam, embody him.

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Allah subhanaw taala says Thelma and Shabnam embody him karnan offering now filma in the Arabic language, as we've talked about before, through malita, Rafi, it basically talks about what comes next is not just a generally collect a group of things, but it's specifically establishing sequence between things. So Allah says, then we raised and we talked about the meaning of insya. It doesn't just mean to create, but it means to bring forth to kind of raise up, then we raised up after them. And this is another indication of the fact that Ally's establishing sequence here, that then after them, we brought up we brought forth cotton and offering cotton and offering.

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So a very brief translation, then we raised another generation after them. So a couple of things here before we actually the word cotton. Let's go ahead and discuss a little bit about the meaning of the word button. There's a lot of different discussion by the scholars of the language and even the movements alone. What does the word cotton exactly mean? Now in modern Arabic, we're usually used to the translation of generation. And while that's not incorrect, I thought I'd also share a little bit of a classical perspective in regards to the word button. abou is how he says, Alcott Musa Manu nesara, it's 80 years. Some other scholars of the language, they said their own assets,

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and it's 70 years and you can kind of see where those numbers are coming from because they're basing it off of a generation. As a prophet salatu salam said, I'm Alma tema, Bina Tina was a marine. The average age of my oma is between 60 and 70. So that's kind of where these numbers are coming from. Some say however, Putin can refer to any duration of time

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as heady, another one of the scholars of the language he says that,

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classically speaking, especially in the Quranic language, current refers to a generation of people every group of people that are prophet or a prophet was sent to that they are referred to as putten.

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Prophet of Allah sallallahu alayhi wa sallam, he uses the word codon in a very famous, inauthentic narration where he says, Pedro Karuna taught me that the best of no normally again, we translate the best of generations is my generation, symbolizing a Luna home or living a Luna home, and those who come after them and those who come after them. And typically, that's explained as the Tabby own India, it's about tabea aim. So, that would again refer to kind of the meaning of generation and overall of some of them first, you know, and also say that, generally speaking, the lemma of the language referred to do generally generally agree on the fact that Putin at the most refers to a

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century, but overall, it does seem very accurate that in the Quranic language in the classical language of what cotton is used more so, when talking about our generation, a group of people, and of course, as we already know, this will conclude by talking about these people being destroyed, so that again, that meaning is confirmed that it was a generation of people who met there and who met their demise.

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So now Allah subhanaw taala says very briefly, again, very roughly translating that then after them after the people of New we brought forth we raised up a nother generation, another generation. Now who is this exactly talking about because as we're going to explore as we go through the coming IOD for columella collembola, letting columella Camila Dena, cafaro, and so on, so forth. As we read through the IOP. One thing that we're going to observe and notice is that Allah subhanaw taala does not identify who these people are, like a love does not specifically mentioned the name of these people. So there is some discussion amongst them as soon as to who is this referring to Who is this

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alluding to? So there are a variety of different opinions.

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zamak Shetty, one of the early commentators on the Quran, particularly his analysis from a linguistic perspective is always very valued. He says that they are the people of God, Ahmad in a coma who'd, that these are the people known as odd. They were the people that who alayhis salam was sent to, and he does attribute this particular opinion. So Abdullah bin Albus or the Allahu taala. And even though that the attributing that opinion to him is not fully authenticated, but nevertheless, there's an opinion that this refers to the people of odd. Now, I'd like to go ahead and kind of mention what gives kind of each opinion a little bit of validity in terms of analysis.

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So one of the things that does work to the benefit of this particular opinion when the evidence is for this opinion, is that typically throughout the Quran, when Allah subhanaw taala mentions the Paris nations the nations that were destroyed the groups of people that were destroyed by Allah subhanaw taala that the people of God the to whom who Dali Salaam was sent are typically mentioned and talked about after the people of New Holly his salon, we see that in sort of color off we see that in sort of hood itself, right that that's usually dimension that follows. And in fact, because of and he's really kind of keying in on the usage of Thumma and embody him see because by the home

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means after them and that could mean at any point in time after them. We came after them by the home. But whenever the the preposition the seller of min is added to bad, mean bad to him, it means right after them. And then sort of to LA for las panatela, specifically talking about the people of God says that they are the people who came holla Eva, that they are the ones who came right after they were the first ones to come after the people of New alayhis salam. So that is what gives this particular position some credence emammal portobay Rahim Allahu taala, along with what seems to be a majority of the scholars of succeed,

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are of the opinion that no this these group of this group of people that's being talked about here, these individuals this these people are actually the people of the mood, to whom saw on his alarm was sent

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and the evidence that they use for this particular opinion and I'm kind of going forward here and just to give you an EIN number, so you can refer to that in I am number 41 here in this passage and number 41, the last II recited in it number 41 Allah subhanho wa Taala talks about the end of these people, how these people were destroyed that Allah is talking about these nameless people in this particular passage. And the love mentions or form of punishments he calls it a say ha ha ha kind of like a loud scream or a loud bang, like almost like an explosion of sound more specifically, and where the connection there is, is that Allah subhanaw taala for instance, in pseudo hewed I

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understand

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67 instead of 11 is 67. Allah says what? Then levena Bala mu A Sahaja. When talking about the people of some mood, Allah refers to their form of punishment as a Sangha. And that's the same exact word that's used here in this passage. So they're making the Koran a correlation and saying that, based off of that we can

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identify these people as the people of the mood. Now, those are the two

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generally the two opinions that are given. However, I'll go ahead and comment on this here, even though there will be other little nuances that I'll point out, I'll point out as we progress through the passage, that at the same time, so there's there's two ways to look at this. Now, Allah subhanaw taala did not name them here.

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That is the fact. So there has to be some wisdom in Allah subhanaw taala not naming them here. When a lot of names always the, the phone that Ally's talking about and all the different places in the Quran, Allah does not name them here. So there has to be a wisdom and hikmah to that. And so now on one side, you could say that, well, they're not named here because other places in the Quran shed light on that fact. Right for on a correlation that the Quran was meant to be studied completely and holistically, that there are references to these people other places in the Quran. But at the same time, and this is where some of the commentators on the Quran who particularly pay attention to kind

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of the flow and the thematic and the the thematic structure of the Quran in the sutras in the ayat in the passages, they prefer to kind of comments by saying that Allah subhanaw taala did not identify them. And if you really pay attention to all the nuances, you can make almost an argument for the people of who the people of odd are the people of some mood. And where that basically leaves you is that Allah subhanaw taala is not identifying them. But this is more of a general description that's being given here that this predicament existed, time and time again. throughout time this predicament tenses has existed, that for the following reasons as we're going to go through them,

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that the Prophet was sent to people. The message of the prophets had a lot of consistency to it, as we've talked about before. Well, my autosol number Assouline, Elana de la, La Ilaha, Illa, Allah, Buddha, that we never sent a messenger except that we inspired to them, we told them, to tell the people that there's absolutely positively nothing and no one worthy of worship except for a lot. And so serve only Allah subhanaw taala enslave yourself to Allah worship only Allah. So the message of the prophets was very consistent, my different in the in a few here and there, but the core of the message was always consistent. And unfortunately, a lot of times there was a very similar type of

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reaction. That reaction was due to a number of different causes and reasons that are going to be mentioned in this particular passage. And unfortunately, because of those reasons, they took a particular attitude towards the Prophet and his message, and very, unfortunately, to their own detriment, whenever they took that attitude and approach towards that Prophet and his message, that they ended up meeting their end, in this manner or fashion. So it's more of a general lesson here. And again, kind of we've been talking about, when the brothers also reminded me that kind of talking about the flow and the consistency of the suta that this is a warning to both the believers and

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disbelievers particularly at the time of the prophets, a lot of similar coloration, but the mccanns that look people before you came, who adopted an attitude, the way you are, the attitude that you have towards Muhammad sallallahu alayhi wasallam in the Quran, and his call and his mission, and unfortunately, this is how they met their end. This is what transpired with them, this is what happened with them. So fix your ways, repair your ways, before you end up meeting a similar fate. And the believers are being consoled through that, that like Allah subhanaw taala said in the previous passage, and we talked about this, that ultimately will alchemy but to live within, that

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are at the end of the day, Allah subhanaw taala grants his victory to those who stay devoted and dedicated to Allah and to the cause. And in mentioning kind of a very general analysis of such a situation. It's basically presenting this that this is not something specific that transpired with the people of nor that because at the same time, if you tell the people that look, the people who came before us, before you before us, and this is the way that they behaved and they acted, and they responded, and this is what happened with them. Then somebody can brush it off to say, Well, that was just the people of New. Well then before us came the people of odd and they acted this way. Oh,

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that was just the people of odd. Well, the people have known this was the problem that people have on their faces.

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physical size and dominance and strength. And the people of some Buddha was this and the people of Medina was this and the people of Luther was this and there's always going to be some type of excuse. You're going to basically pinpointed on one particular reason or cause. And so Allah subhanaw taala presents a very general analysis saying no, no, no, there are some very

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general problems, there are some some of these generic issues that you'll find amongst you as well, that you're afflicted with them as well. And this leads to this type of an end. So there's this profound wisdom in this so even leaving it very general, and not ambiguous. That's not a good word to use in regards to the Quran, but just leaving it as a more general analysis. There is great benefit in that as well. So we don't have to absolutely precisely pinpoint and try to guess who Allah is talking about, but rather pay attention to what Allah is calling our attention to, and that is the lessons and what there is to learn from the conversation in the interaction.

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So Allah subhanaw taala here

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in the next ayah Allah subhanho wa Taala says an EIN number 32 for auto Salafi human Rasulullah Minh whom an Abu Lucha mala caminando lado who a fella chacun, a very brief translation, and

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so we sent one of their own as a monk we sent one of their own amongst them as a messenger,

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telling them to serve God for he is your only God, will you not heed him Will you not then be God fearing and God conscious? So Allah subhanho wa Taala says for our son nafi him. Now a lot of these words and even the construction of the words we've gone through in the previous passage, so will require a lot of analysis on our part. But there is one thing that jumps out right away here. Allah says for our center, the verb the fee of seven is being used, which means to dispatch to the to send, right to send a messenger to send a prophet to send someone with a mission and a message. Now, normally, whenever Allah subhanaw taala talks about sending a prophet or a messenger, the

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preposition the sila, the preposition for the verb for the fear that is used is Allah. When Allah Adam, for Selena illa welaka darsena new Han ella pomi. Right? So usually the preposition the Salah of Allah is used. here Allah uses a preposition of fee for Salafi him. Instead of La him, we sent to them, Allah saying we sent amongst them.

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So what exactly is the difference here? Now, I'm going to say this, but then I'll have a follow up in regards to that.

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If you're just trying to extract the gist of it, the gist is basically the same, that Allah saying that Allah sent a prophet, to the people, amongst the people. So where he says he sent them to the people saying you send the Prophet amongst the people, and where he's saying he sent the Prophet amongst the people saying, meaning he sent them to him, to them, excuse me. So the gist is basically the same. But nevertheless, there is of course a nuance to why Allah mentions the word fee.

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So Allah subhanaw taala already many places in the Quran, including here he says Rasulullah min him and I talked about this in the previous session, that Allah subhanaw taala repeatedly throughout the Quran, points out the fact that the prophets and the messengers who were sent to people to preach to them to call them to Allah, were from amongst them. And that gave them an element of relatability. And that allowed them to connect to the people and speak to the people on a more personal level.

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But at the same time, there's another now dynamic, there's another there's another dimension here. And the other dynamic Is that okay, fine. And this is something we'll be able to kind of understand from maybe our communal experiences. So let's just say that there's an individual who is from amongst the people grew up in the neighborhood, played in the streets, family and friends, community, right is from the community. Now, I'm going to use a more contemporary example in our communities. And now let's just say that this individual man or woman regardless, ends up studying

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you know, the dean for an extended period of time travels the world goes around sits you know, with the greatest scholars in the world and acquires a lot of knowledge has gone for an entire decade and comes back with you know, a great amounts of knowledge and benefits.

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Now, a lot of times, there's another predicament there's another dynamic find that person might be from amongst the people, but will that person come back and be among the people?

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Right, are they still going to be

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Are they still gonna adopt, while still, of course living up to whatever ambitions and goals and spiritual ambitions that they might have right responsibilities that they have actually. But still are they still going to be amongst the people, like the Messenger of Allah Muhammad sallallahu alayhi wa sallam was right, he would pray with the people, he would sit down after I talked about this before, after so often federa would turn around, just sit there casually on the ground, and converse and talk to the people, the prophets, a lot of them sometimes you would come out kind of early for so often fetchit. And there were still some time and people were given some time to arrive

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at the masjid and get ready for prayer in the profits, a lot of them would pray the two Raka, the sooner before the fudger prayer, and a lot of times he would just lie down right there in the machine just lie down.

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Just to kind of stretch out his back just to rest himself, particularly in his later years. Right. And that's very casual, very common behavior. The prophets, a lot of them would sit on the ground like we I talked about before, as well sit on the ground and eat with the people.

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He would share his food with people. He would welcome you know, he had an open door policy, welcome to people into his home, he would go and visit the people at their homes, he would sometimes sit outside the masjid on the side of the street, just kind of waving and saying Salaam to people as they pass by

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children would be would feel very comfortable to kind of come up to him and talk to him and sit in his lap.

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In fact, one of my teachers this is gonna sound very odd, though. And I'm gonna try to say it so that it doesn't sound odd. It's on me. But one of our very senior hudy features, he was actually pointing out the fact that there are a number of different children, I forgot what the exact number he had mentioned six or seven, there are six or seven children, babies, not only his own children or grandchildren, but six or seven different babies who ended up urinating on the profits along the center. And what that meant was that he was just such a man of the people

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that if a little baby kitten, somebody brought their baby with them to the machine. The profits allowed him to scoop the baby up, play with the kid. One time the profits a lot. He said um, he had a practice that after the vote prayer, a lot of times he would go and he was he would visit family members, you know, just to make sure slugterra him and kind of keep up with the different family members. And one of those family members was the uncle of the profits, a lobby some Ibis even opt in Metallica, rhodiola Manu.

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And so he goes to the home of Ibis and the wife of abass. Her name was woman, Father rhodiola.

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And one of the grandchildren, one of their grandchildren was there in the home kind of playing and the prophets a lot of them kind of went there and it's the heater right after the overtime. You see how it is outside here after the overtime so it's really hot.

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And so the profits a lot he some wins and just to kind of relax and cool down. While he's kind of talking to the family. How's everybody doing? How's everybody how's everything going? checking up on everybody, he kind of laid down. And as he laid down, there was a little infant toddler kind of crawling around and crawled up to the profits a lot he sent him. So the profits a lot even picked up the child and started kind of bouncing him on his chest, like you do with a baby with a child.

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And the baby got a little too excited and urinated.

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And the girl on the shirts of the Prophet sallallahu sallam, and Omen father freaked out.

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Now obviously, this is the Messenger of Allah salani anybody, you'd be like, so embarrassed. This is Muhammad Rasul Allah, he's a lot Islam. He just came from the machines to go back to the machine and lead prayer. And your your kid just, you know, peed all over him. So she freaked out. And she came in, she took the job in the profit somebody Some said, No, no, it's okay. It's okay, relax, it's alright. Go and change them out, whatever you got to do, and the profit and she said, Let me wash your shirt, let me clean She said, No, relax, I can do it myself. And the profits, a lot of him got up and went out to the water took off his shirt and he washed his shirt, kind of, you know, and then

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you put it back on. And then he came in, sat down again took the baby in his lap again.

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And so you are from amongst the people. But now that you've been given this, you know this mission and this status and this knowledge and prestige very honestly, will you remain amongst the people.

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So Allah subhanaw taala just through the changing of this little preposition teaches us such a profound lesson

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that these messengers, not all these prophets, were not only from the people and send to preach to the people, you know, a lot of times they say, are you talking? Are you talking to someone? Are you talking at someone?

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Right? Are you talking with someone that's another whole nother level where you might have to actually get quiet and listen to what they have to say.

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And that's one of the attributes of the prophet to logic and he was an amazing listener.

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And so this is pointing

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until Allah subhanaw taala drops us a few places within the Quran. For instance, I'll just quote a few of the iots Rola mentions is in Surah. Number 13 is number 30. So to rod Galaga, or silica feel Metin we didn't just send you to the people we send you amongst the people. Instead of to our off I am number 94. Allah says, Well, my daughter Salafi Perea team, that whenever we sent a prophet amongst the town,

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and of course he insulted me known. Allah subhanaw taala says for Salafi him rasulillah insulted for cancer number 25. I have 51 fellowship now Lavagna physically hurt in that era. A lot of talks about sending a profits and a warner amongst every town in every group of people. So being from the people going to the people and then learning to live amongst them. Because that's the only way that your message and your Dharma your preaching is really going to be effective

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for our son after him Rasul Allah Muhammad Abdullah harmala Camila filata taco

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the next I i number 33 Allah subhanho wa Taala says we'll call al malabu milho mihaela Dena kufr who work at the Abu Bakar irati terrafirma homefield hayati, dunya Maha de la Bashara Mithra con yaku Lumi magique una min who were shabu shabu, a very brief translation, but the leading disbelievers among his people who denied the meeting in the hereafter to whom we had granted ease and plenty. In this life said he is just a mortal like you. He eats what you eat and drinks what you drink. This is a very brief translation. Now we've again covered some of this language here the word out we talked about it means like the elites amongst the people. There's one very significance. There's one very

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interesting rather nuance here in terms of language,

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if you go back to

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so we are reading ID number 33. Right now, if you go back to is number 24. So I'll give everybody an opportunity to go back to ID number 24. And look at the law over there said fatale mela levena Kapha room in Omaha for Karla alamelu. Allah levina kifaru means

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that the elites,

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the elites, those who have disbelieved from his people, the people of nor the elites who have disbelieved from the people of North, here in number 33 a lie saying work on and malabu Min, homie, levina, cafaro, and the elite from his people who had disbelieved the elites who had disbelieved from the people.

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And now it's saying that the elites from the people who had disbelieved. Now, if it's not clear in translation, I'll explain here, that elvina cafaro The key thing here is those who disbelieve the disbelief in the previous II in number 24, that I'm referencing, the disbelief was attributed to the elite, so as to say that amongst there were the people of New, and the elites amongst them had decided to disbelieve, and that's why we see the conversation and sort of who'd another place in a poorer answer 11 that they're specifically saying, Mountain araca, tembaga, Illa, Latino Raveena, that, we find that the only people that actually listen to you or follow you are the lowly amongst

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us, the filthy, the trash, the street people amongst us. So that is just a subtle little nuances switch of a few words, tells you that there were believers amongst the people who knew how we talked about the opinion of us that there were 80 some odd people along with Ali salam, even if you exclude the family, immediate family members that were 70 some odd people from amongst these people might not be a huge group of people, but still, there were some of his people who were with him on the ark who believed with him. And that's why you see them being talked about in the conversation faded away to until America, when you and those who are with you have boarded the ship, and the elites are

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referring to them. your followers are just the street people to trash from amongst us, so on and so forth. But this is number 33 is telling you that there were at the same time other prophets that dealt with

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what could be described as a different type of difficulty and predicament. Right and that predicament was, well, Carla and mela amin Camila Dena cafaro

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that the the quality or the action the attribute of disbelieving this belief is attributed to the whole people and this basically gives you the idea that very

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Few to know very few to know people believed from amongst the people of some of the profits, and the profits, a lot of these some talks about this, that on the Day of Judgment, some profits will come. And they'll have

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maybe 1000 or so believers and profits will come down 100 or so believers, some prophets will come to have a few dozen believers, some prophets will come they will have three to one and some prophets will come and they will have no believers,

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non believers,

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right, so think about the challenge and the difficulty faced by those prophets. Again, it gives you that level of appreciation. So this is a little linguistic nuance within the Quran. And again, when you pay attention, you're able to kind of pick up on this. So the elites from amongst the people of this prophets, who had all disbelieved. What kept them now here, Allah subhanaw taala is going to talk about exactly what led to their disbelief. What were some of their traits and qualities, what can they will be a part in akhira? The number one Allah subhanaw taala talks about,

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that they rejected, they falsified like they rejected they called it completely false. What did they say was completely false belief in

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the that the fact that there is a meeting in the life of the hereafter.

00:31:20--> 00:31:52

They refuse to believe in the life of the hereafter and the fact that there will be accountability there. And the fact that they will come face to face before Allah subhanaw taala on the day of judgment on the Day of Resurrection, that meeting and that standing in that accountability before Allah subhanaw taala they completely rejected that and called it lies, as again the last part of what Allah will go on to talk about exactly what they said and how they said it. The next thing that was kind of what Allah says, is what set off now whom Phil hayati dunya

00:31:54--> 00:31:59

Allah subhanaw taala says that we allowed them to drown

00:32:00--> 00:32:02

and to become preoccupied

00:32:03--> 00:32:07

with the material things in the life of this world.

00:32:08--> 00:32:09

Now there are

00:32:10--> 00:32:21

two things that I'd like to point out two words that I'd like to comment on here linguistically, the first word is a trough now whom, so of course, a trough now is the, the attached pronoun, right.

00:32:23--> 00:32:50

So this comes from the word tariff. And the word to refer to, refers to like to refer to a to refer to, it refers to, and it has a very negative connotation, and it's used in the Quran, very negatively nutrafin mutrah phone. And that refers to becoming preoccupied and diluted, and obsessed with material things, and obsession with material things.

00:32:51--> 00:32:53

That's what this particular word refers to.

00:32:54--> 00:33:11

The other word is a dunya. And so it's very interesting and higher to dunya. Normally, we know that means a life of this world, even the word of dunya. There's some very interesting commentary about this particular word. The word dunya, comes from to the roots of the word du Loup one, and then

00:33:12--> 00:33:33

there are like two roots to the word do one, and then you do know, in the Arabic language means for something to be close for something to be near. And it basically refers to the first life because it's the immediate life. Then Benny, also is another root of the word Benny, like we say, adeno it refers to something being low.

00:33:34--> 00:33:49

And so dunya refers to the lowly life, that which is less valuable. And Allah subhanaw taala talks about this, right? He says, Well, thirunal Hayato dunya even though you give preference to this lowly, immediate temporary life of this world,

00:33:50--> 00:33:51

well, after too high,

00:33:52--> 00:34:07

however, the life of the Hereafter is better and longer lasting, everlasting. Right, so this is a little bit of interesting. So Allah subhanaw taala kind of exposes, by even this construction exposes these people that they became and Allah says, like we allowed them to become,

00:34:09--> 00:34:11

which means that why are they now who

00:34:12--> 00:34:24

Allah subhanaw taala has opened up two paths to people. Now when they decide to choose material things and the temporary pleasures of the life of this world over the eternal meaningful

00:34:25--> 00:34:51

gain of the life of the Hereafter, then they continue down that path. And it gets to a certain point where Allah subhanaw taala lets him take the course that they're taking what sort of Nahum filha to dunya so they became completely drowned and obsessed and preoccupied with the material things of this lowly temporarily, temporary, immediate life. So you see how it kind of exposes them.

00:34:52--> 00:35:00

mahabhava that's almost like implied here that What did they say? So so far, has been describing them the people

00:35:00--> 00:35:15

For the elite from amongst those people who had all disbelieved, and they were people who rejected the meeting the standing in front of Allah subhanaw taala in the life of the year after, and they were people who became completely obsessed with the material things of this temporary lonely life.

00:35:17--> 00:35:40

What did they say? Madhava elaborado mythical man, we've seen this before that he is not this is not again you see that dismissive tone? This is not except for a human being just like the rest of the rest of you. Yeah. pulumi mata Kowloon, he eats from what you eat. yaku Mata Ki Luna Minho he eats from the same things that you eat from where salami mata shrubland any drinks from what you drink.

00:35:41--> 00:35:43

He drinks from what you drink,

00:35:44--> 00:35:46

which again is not inaccurate.

00:35:48--> 00:36:04

It's not inaccurate and this is addressed different places within the Quran. Molly however, also yaku Tama MC filler swag. What's wrong with this messenger? What kind of a messenger is this? He eats food and he walks in the marketplace. And Allah subhanaw taala says exactly what's wrong with that.

00:36:05--> 00:36:17

When he talks about an ISA alayhis salam and his mother, mother, Miriam salam, O Allah, Allah subhanho wa Taala says Canada kulani, Tom, they used to eat food, like normal people.

00:36:18--> 00:36:23

So that's exactly the point. But nevertheless, they had this criticism.

00:36:24--> 00:36:26

But what they fail to understand is that

00:36:27--> 00:36:35

he's not like we talked about previously. Yes, meaning he's in human form, he might bleed.

00:36:36--> 00:36:48

But at the same time, he's not just like the rest of you, you have a delay. He receives divine revelation. That's the difference. And it's a huge difference. So He is worthy. He's not worthy of being deified.

00:36:50--> 00:36:59

He's not worthy of being idolized, like being made into an idol or the object of worship. But he is definitely worthy of being listened to, and followed and obeyed.

00:37:00--> 00:37:01

He's most definitely worthy of that.

00:37:03--> 00:37:17

And so the first rule here, like Razi and others, they mentioned that there are three things, three attributes three qualities that are mentioned about these people. Number one is obviously, it starts with comfort, and living a comfortable

00:37:18--> 00:37:30

that denying the last kind of hotel has rights upon an individual, that what does that further ado, the second thing is that it leads a person to reject and deny the life of the hereafter.

00:37:32--> 00:37:39

And when a person denies and rejects a life in the Hereafter, what is the third stage of this corruption of the hearts?

00:37:41--> 00:37:44

That now a person becomes obsessed with material things?

00:37:45--> 00:37:49

Because what else is there to live for? What is what else is there to do?

00:37:51--> 00:37:56

And I keep on going back to this but the Messenger of Allah sallallahu Sallam said, I sit like a slave, I eat like a slave.

00:37:57--> 00:38:00

The profits, a lot of them was laying on that straw mat.

00:38:01--> 00:38:09

We're not going to be the one who walked in and the profits a lot of setup, and the mat had left an imprint on his body seemed kind of harsh to lay on.

00:38:12--> 00:38:15

And Amaro, the Allahu taala, whose eyes became welled up with tears

00:38:17--> 00:38:22

and he was upset. And he said that these corrupt kings of the world

00:38:26--> 00:38:40

they lay on these comfortable cushions and beds, while you have the Buddha. Allah mean say you do not really know Allah here in a moment, and he will mousseline with your status. This is your condition and situation.

00:38:42--> 00:38:45

And the prophets a lot of response was so profound,

00:38:46--> 00:38:48

said our honor, you don't get it yet.

00:38:49--> 00:38:53

Swami with the question, rhetorical question, you don't get it yet.

00:38:54--> 00:38:58

This is this was never the focus. This is irrelevant.

00:39:00--> 00:39:03

And so that's the reverse order.

00:39:04--> 00:39:08

But when you disbelieve in Allah, then you have no reason to believe in the life of the hereafter.

00:39:09--> 00:39:14

What's going to prove the life of the hereafter to you once you've rejected and denied allows right upon you?

00:39:15--> 00:39:17

And then what else do you have to look forward to but

00:39:19--> 00:39:21

obsessing over material things in the life of this world?

00:39:30--> 00:39:31

In the next Dyer

00:39:34--> 00:39:54

I in number 34. When I in Sharon mithila, come in nakamise. Allah has a very brief translation Allah subhanaw taala says, and you will really be in total loss, you will be losers if you obey a mortal a human like yourselves.

00:39:55--> 00:40:00

So they say when I in a bottom it was translated kind of in the reverse order to

00:40:00--> 00:40:35

Just be a little bit more kind of flowing or coherence in English, but in the Arabic language you have kind of the condition first, and then kind of the the the jaza or the outcome of that conditional statement. So you have the, the conditions stated first and then the outcome or the effect of that. So they said they continue on with their ranting and raving they say, Well, I in a thought done by Sharon, mythical, that if you end up obeying it da means obedience, to obey to listen to to follow, to take lead from someone.

00:40:36--> 00:40:52

So if you end up obeying a human being who is just like you see, and that's what's very fascinating is that Allah subhanaw taala exposes their faulty thought process by exposing them here, because they keep saying mythological.

00:40:53--> 00:41:04

They keep saying mythological. Right, just like the rest of you just like the rest of you just like the rest of us. And we've already established Yeah, okay. He's a human being but he's not just like the rest of you.

00:41:05--> 00:41:26

Right So that right there exposes kind of their incoherent thought process and their their faulty logic. So if you end up obeying a human being just like the rest of you, in a coma, the most definitely without a doubt, what is the outcome of that is in the hospital that you are in that scenario, total and absolute losers.

00:41:27--> 00:41:43

Hassan is kind of a new word for us here the word Busan has Casa de casa. In the Arabic language, you have many different derivatives of this that are used in different contexts, who said Hassan, the Quran uses both forms cluesive and Hassan

00:41:44--> 00:41:50

that this basically a doodle Allah looks your due to Allah Knox, this refers to loss.

00:41:51--> 00:42:33

And some of the link scholars of the language they basically say, aloha said Allah de the hubba, Malou aku, a mercy Rama, that a true hearted is somebody who not only loses their wealth, but also loses their intelligence, their thought process, that is a true loser, he's lost everything. So they're making some serious accusations that if you end up following just like a normal person, just like the rest of you, then you are total losers. And again, what is the obstruction? Here is the arrogance. The arrogance and the conceit that again, is a result. You can disconnect the iaat and the progression, that this is a result of overindulgence in material things and obsessing over

00:42:33--> 00:43:07

material things, which tells us that how can we check cathode ends up becoming tougher, colombina calm? What's a counseling family? Well, that just becomes a game of one upping each other. So it basically becomes a culture of arrogance and conceit and pride. Now what ends up happening, listening to someone else, somebody else is going to tell me what to do? Absolutely not. Now, now that person doesn't have the ability to be able to humble themselves. manteau other alila hero for Allah, that humility, God elevates those people spiritually who humble themselves.

00:43:08--> 00:43:31

And the second part, which is usually attributed as a hadith is more of an author, almost like a shadow or an explanation from the narrator's of the Hadith, one mentor kabara Allah, then what is the what is the what is the flip side of that, that if you fall into the trap of arrogance, and conceit and pride, then those are people that are spiritually debases

00:43:32--> 00:44:09

that they spiritually bought them out. Right, so this is the problem that they had Hey, through adulthood, and full circle, you would humiliate yourself and let another human being tell you what to do. You're the boss of you, you should decide your own fate, you should decide what you want to do and what you do. Right. So this was kind of their the problem that they basically had when they talk to Sharon Mithra come in the Camino de la silla, then you'll be total losers. But again, based on whose definition according to their definition, because following someone and humbling yourself,

00:44:10--> 00:44:17

putting your face I mean think about it. When we do sujood it's very beautiful. We see nothing but beauty in it.

00:44:18--> 00:44:24

The image or even the the silhouettes of someone doing sujood It is such a beautiful image to us.

00:44:26--> 00:44:37

Right when we see a child doing sujood that's like the cutest thing ever. It's just beautiful. It captures everything below the most beautiful thing that we can imagine life.

00:44:39--> 00:44:48

But did you also think about the fact that and I've I've had conversations unfortunately with people who are like you, you put your face on the ground? That's gross.

00:44:50--> 00:44:53

What if somebody had like athlete's foot?

00:44:55--> 00:44:58

Right? toe jam right?

00:45:00--> 00:45:06

somebody finds that to be disgusting. It's a matter of perspective. Right?

00:45:07--> 00:45:23

in it number 35, Allah subhanaw taala is continuing on telling us what these people what their delusions are a URI duco and nicomedia mitem Welcome to Robin where illman and Nakamura June

00:45:24--> 00:45:32

brief translation, how can you promise you that after you die and become dust and bones, that you will be brought out alive?

00:45:33--> 00:46:08

Right, so this is kind of like suellen zamin kind of like a rhetorical question, Ira Dooku. Hamza, that it starts with this call Hamza to Stefan? It's an interrogatory hums up a letter that adds the it's basically the Arabic classical Arabic equivalent of a question mark, at the end of a sentence. All right. But again, the tone of the question is obviously very skeptical and very sarcastic. So they're asking, like a rhetorical question, not literally looking for an answer. And that's part of the problem.

00:46:10--> 00:46:13

Yeah, why they do means to promise?

00:46:14--> 00:46:35

Is he promising you Is he able to promise you an account that you either meet once you once you have died? Either pushes it into the future, that when you will die? What conundrum and you have become, to Robin to rob refers to dust.

00:46:36--> 00:46:41

Where a vermin we've talked about this word before, it means bones and knuckle Maharajan.

00:46:43--> 00:46:45

That, at that time,

00:46:46--> 00:47:16

that you will be brought out mukuro Julius Raj means to bring something out to pull something out to bring something forth. And Maharajan is the passive noun, the objective now, the passive participant basically means that you will be brought out you will be extracted from the earth. And of course, what they mean by that is brought back to life. Right bath, we talked about this concept of bath, right, brought back to life that you'll be brought out again, so they just can't even imagine this.

00:47:18--> 00:47:32

And over here, even our shooter I'm Allahu taala. One of them. He points out something very interesting here. And again, this is to kind of point out how these people are rambling and they're ranting, and they're just all over the place. They started off.

00:47:33--> 00:47:39

They started off by first doing what attacking the messenger himself his personality.

00:47:40--> 00:47:58

In Mahabharata elaborado mythical yaku Mata Kowloon, shabu shabu, he's just a normal person just like the rest of you who eats from what you eat. He drinks the way you guys do, whether what? So firstly, we're attacking him personally personal attack. Now they're attacking what he's saying.

00:47:59--> 00:48:04

Right? So it's like grasping at straws. Anything to grasp onto anything.

00:48:05--> 00:48:07

Allah subhanaw taala

00:48:09--> 00:48:15

goes on to mention an ayah number 36. Hey, Hata Hey, hi, Attorney module I do.

00:48:17--> 00:48:18

This is remarkable.

00:48:20--> 00:48:20

Right?

00:48:21--> 00:48:27

So Allah subhanaw taala says that they say hey, hodza Hey, Hata Lima to Adam.

00:48:28--> 00:48:41

All right, hey, hodza in the Arabic language. Now I need to kind of explain this particular word here because it is a very unique word. The word hattah in the Arabic language. There's a lot of discussion about it.

00:48:43--> 00:48:54

My mom will put it to be rahang Allahu taala. He says that even though abass radi Allahu taala Anima said he actually maternal body cannon calu burrito metu I do

00:48:55--> 00:49:03

that this is a type of word. That means for something to be far fetched, and blood

00:49:04--> 00:49:26

borne, it's a word that refers to something being far fetched. It's as if they are saying this is really unfathomable. It's impossible. It is far fetched, it is nothing but fiction, what you are being promised. Alright, similarly, so that basically then there's a lot of other commentary from the different

00:49:27--> 00:49:29

scholars of the language.

00:49:30--> 00:49:31

But

00:49:33--> 00:49:45

one of the explanations to kind of grammatically comments on this particular word, this word falls in the category of a very unique set of words that is referred to as a smartwool. file.

00:49:47--> 00:49:51

Or do you use the singular so everybody can kind of be on the same page is small fair.

00:49:53--> 00:49:58

Now that sounds like an oxymoron, right? is the sum of a fair or it's the sum that is a failure.

00:50:00--> 00:50:23

So, first day of Quran intensive, just completely gone, right? It's all been undone and unraveled, right? It's an ism. That's a fairly, like I'm going home. Right? So how do you exactly explain that? Now I understand there are literally literally a handful of words like this and the entire language. And there is a remarkable structure

00:50:24--> 00:50:34

and organization to the Arabic language that is one of its features. But again, it's a language at the end of the day. And so it will have its own little unique

00:50:35--> 00:50:41

words and little unique things here. And there. It'll have its quirks if you want to look at it that way.

00:50:42--> 00:50:45

And the is one fair, like I said, there's just a handful of them. So

00:50:47--> 00:51:32

right for Barden, even though there's a little bit more of an explanation for subchondral Borden mean is usually included within this group of words, is modify that what these types of words are, what it means is that they are, like in Islam, like they can kind of sit by themselves, because we've learned a few 100 requires a Dewar rights, and sometimes even an object and so on and so forth. Right, that these are systems that can kind of sit by themselves. They have that elements, that rhetorical elements of the permanence, that its nouns, excuse me, nouns have in the Arabic language, but at the same time, the meaning that they create is very verb like.

00:51:33--> 00:51:38

So he had to adds almost means I get out of here, get out of here, get out of here.

00:51:40--> 00:51:50

So similarly, our mean, it's like an ism. But again, the meaning that it kind of creates and carries is Oh, like cept along with the jeep. Ola, please accept.

00:51:51--> 00:52:08

Right. So that's kind of an explanation of this here. So it's in Islam, it will fail. And just to kind of explain some of the different dynamics with it. Hey, Hata Hey, heartily. motwane. So these people now basically are saying that

00:52:10--> 00:52:11

get out of here, get out of here.

00:52:12--> 00:52:57

This is so beyond comprehension. Lima, two, I don't what you have been told what you have been promised that there's a life after death. And there you will face retribution and accounting, accountability for your actions and you will be rewarded or punished by Allah subhanaw taala. And on and on and on. It's just nonsense. And why is there repetition here? Again, maybe that's just how belligerent they were being that Allah, Allah subhanaw taala is communicating to us giving us an idea of how belligerent they were, how obnoxious they were, when somebody just keeps yelling the same thing at you over and over and over again, just being obnoxious, mindless. Right? So maybe,

00:52:57--> 00:53:08

that that's one of the opinions and some of them have assumed, that allows giving us an impression of how obnoxious they were being. And another kind of a new onset, some of the scholars kind of read into this.

00:53:09--> 00:53:18

Even though alpha, who is one of the very early mephedrone who again, was a master of balaka eloquent in the Arabic language.

00:53:19--> 00:53:21

He actually says that

00:53:22--> 00:54:00

they're basically referring to two things that he says that if you listen to him, that if you believe in a line, you listen to him that you'll be rewarded, hey, hotter. And he tells you that since we're not listening to him, and believing in Him, will be punished. Hey, Hata, that one was for the reward. And one was for the punishment. Hey, hotter. Hey, hotter. I don't care if you're talking about the good stuff or the bad stuff. Hey, outside, Hey, tell him how to do all of this is nonsense, what he's telling you. So this kind of shows us the obnoxious pneus. And again, you can even tell from the pronunciation of the word in the Arabic language. Hey, hatha, hey, hot, it's very

00:54:00--> 00:54:05

heavy word like that. Even in his pronunciation, where it comes off very heavy.

00:54:06--> 00:54:27

So that's what Allah subhanaw taala communicates here. He has a he has any much what I do is number 37. Allah says in here Illa that what did they go on to say, in here, they're still going in here in La Jolla tuna. Dunya mucho when a woman remember within a very brief translation, there's only the life of this world.

00:54:29--> 00:54:32

We die we live, but we will never be resurrected.

00:54:34--> 00:54:59

In here this is for negation, total negation. Like Absolutely. There is nothing. Whenever you negate, like absolutely and you use like a pronoun like in here. What they're saying is that there is no life. Ilaha tuna dunya except for our life of this world. That's very interesting. They didn't say in here Illa Allah to dunya they said in here Illa hyah tuna.

00:55:01--> 00:55:04

Now you got to live life the way we're living it.

00:55:05--> 00:55:12

There's only one way to live life. And that's how we're doing it. So only one way to party. Right? And that's the way we do it.

00:55:13--> 00:55:24

So again, you see that it is it's exposing these people how self centered these people are and how narrow their existence is. It's quite sad.

00:55:25--> 00:55:27

And then they go on to say number two and

00:55:28--> 00:55:39

I'll see if you can kind of pick up on this number two means we die now here means we live what we die. And we live are they did they just

00:55:40--> 00:56:05

believe? Right? Did they just own up to the fact that we die and then we'll live right so this is answered a number of ways majority a lot of rather excuse me a lot of the move I say don't say that no, this type of language in the Arabic language in Arabic itself classical Arabic because they didn't say no mucho Samana right when Allah talks about it says consume I'm watching for

00:56:07--> 00:56:17

excuse me consume consume my you Me too consumed by your ego, sama Ito john file or something that shows 13 that's your sequence. They didn't say

00:56:19--> 00:56:24

that when you use this type of just well for Gemma, it basically means some people die. Some people live

00:56:25--> 00:56:33

the okay he talks about death. These profits, they talk about death. Yeah. Okay, so what some people die, but some people live to don't think.

00:56:35--> 00:56:38

And some some some of us have died. Sure. But some of us are still here are we?

00:56:40--> 00:56:50

So that's what they're basically talking about. Yeah, people die, but people live, whatever. Who cares? That's one idea. But the other that some of them were fussing own points out here

00:56:51--> 00:57:20

is that regardless, of course, they're corrupted in their thought process. And this is very likely what they were saying. But again, what we're able to observe here is that Allah subhanaw taala. And again, maybe this is being used purely from that linguistic perspective that I told you all about earlier, that even translating mode, just as death is not understanding the full scope of the word boat mode means lifelessness that they said that we weren't alive and now we are alive.

00:57:22--> 00:58:05

We weren't alive and now we are alive. But overall, the first opinion linguistically, and it's using chat as well. Number two, when I hear some live, some died, whatever, who cares? Right? So it's that kind of careless attitude that they have. One might not know remember everything, but the one thing that they say that we can tell you for sure, is that we will not be resurrected. Oh man, I know remember Oh, theme, right. So mother, Ruth come from Bath we talked about this, it means to be resurrected. So they said we most definitely will not be resurrected. And there's a lot of emphasis because it's being negated by the MA and then that bar that you see that sila that preposition of

00:58:05--> 00:58:19

bar that you see on the word booth, that adds even more emphasis, that we must definitely one thing that will not happen, we might live to see another day we might die whatever. But the one thing we can tell you is that we will not be resurrected.

00:58:21--> 00:58:42

And I am number 38. They say in who are Illa Raja Lunesta, Allah Allah He katiba wama hula hoop mo meaning, brief translation. He is just a man making up lies about God. We will never believe we most definitely will never believe in him. In who again you see the same style

00:58:43--> 00:59:27

that he is nothing but Amen, Rosalyn. Amen. We're not done yet. If there are no other words, if there are in the Arabic language, it means to make up something to fabricate something. Now can that just be called the lie, but if there are refers to not just lying, because you know, you can tell like a little lie or a small lie. Of course in terms of its evil or repercussion. We don't necessarily say it's smaller, big or whatever. But what I mean by smaller big is that saying, saying one lie, versus now compounding that lie with an entire backstory and all these other details and basically creating an entire

00:59:28--> 00:59:30

you know construct of lies.

00:59:31--> 00:59:33

That that's what the word afterall refers to.

00:59:34--> 00:59:59

And the object of if there are is always mentioned with the preposition of Allah. Because they're words that are not only means to construct like a whole, like web of lies, but then usually it also refers to now kind of pinning that on someone else or lying about someone, somebody else. If there are Allah lucky that he just created all these lies Allah he gets even

01:00:00--> 01:00:14

He's falsely attributed all these things this gigantic, you know, fantasy of his. He just attributed all of it to a lot, which is very interesting, right? And again, you kind of see they're

01:00:15--> 01:00:44

in coherence, right? They're they're kind of rambling here that all of a sudden they're very concerned and defensive about Allah subhanaw taala. Right? In way large Eleuthera, Allah Allah He can even so what does? How do we exactly understand this because there's other places as well that Allah subhanaw taala kind of mentioned this type of tone where somebody will be disagreeing with a prophet and disbelieving in the message of the Prophet, but then we'll make a reference to a law or we'll call a man.

01:00:45--> 01:01:10

So on one level, it tells you, some of them if I say don't say what that tells us is that maybe they have some loose understanding or belief in the Supreme Being, as I mentioned in a previous session, right, but they're denying and rejecting maybe some of the other of the issues of belief, like resurrection, or maybe they're just opposing and disbelieving in the Prophet, right, which teaches us a lesson that believing in the Prophet is a requirement of faith and proper belief.

01:01:11--> 01:01:21

And secondly, sometimes, some of them are festival and I've also explained and also we see this in the discourse with the prophets a lot he sent them even in Macau from the parade.

01:01:22--> 01:01:32

It may be even we've dealt with it, that sometimes they'll be referring to Allah subhanaw taala and even referred to him with his attributes like our man to be sarcastic.

01:01:33--> 01:01:39

In huella, Roger liftr, Allah Allah He can't even and like when they're saying the name of Allah that we do in quotation marks.

01:01:41--> 01:01:56

Oh, this Allah that He talks about, just all about big made up fantasy on his part, or man Allah who be more meaning, and we will never, ever believe in him. We will never ever believe in him no matter what he says.

01:01:57--> 01:02:01

And I number 39 Allah subhanho wa Taala says color have been Sunni be marketable.

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The Prophet said, Robin Sunni be Macedon we've seen this before. My Lord My master helped me

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in response to how these people have rejected me and treated me.

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Allah subhanaw taala we talked about the different meanings of this. Allah subhanaw taala says an ayah number 40 Bala onma Kalyan, they used to be on anatomy color palette and very brief translation. And so God said soon they will be filled with regrets.

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In a short while they shall most surely become utterly remorseful. So I'm not calling in this basically is the word Ummah is a combination of the word and Ma, Ma.

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And the onion in the Arabic language is used in the Quran, and very commonly, to basically refer to kind of,

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after some time, or after a certain point, it's in the meaning of almost like after letter kabuna, tabaka and taba thing, that you all go from one phase after one phase into another phase from one life into the next life. Right. And so the unhear means after I'm not calling a seminal alien, right, and whenever so the alien is what we call a sci fi and attributes are a means after Colleen means a little bit. Now carnelian here is a sofa, an adjective that requires a noun, and it's something that's being described right the most Oof, the most of is not here. It's a man in Aladdin rocked in Aladdin, a little bit of time. A little duration a little time.

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Why is the monsoon Why is the noun not mentioned? Because you're trying to say that it's such a small short amount of time that you omit the word time.

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And you just say just a little. If someone's telling you, come on, come on, come on, you say you don't sometimes you get to a point where you're trying to tell them I'm just coming. So just to look just give me Just give me a minute, a second, just a little, just a little more.

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Just a little, right. So that's kind of the tone of it. I'm not

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in a very short amounts of time. They used to be Hana. They used to be Hana comes from the word service, which means the morning it is a more common word that means they will become but the meaning of morning is built into it like before they even realize it. Like you know how you kind of say like I just woke up to

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I woke up to find this. I have no idea where it came from. I just woke up and decide

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that they will all of a sudden wake up one day, they use piano and they will find themselves

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elves all of a sudden nadie mean? This comes from the word madam which means regrets remorse as a prophets a lot isn't taught us and neither matoba regret and remorse is repentance. Just feeling bad about what you've done

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is a level of repentance to Allah subhanaw taala is returning back to Allah. Right is fixing your mistake and your your your problem your issue. So I'm not calling the use behind an admin. But of course, what is the problem and what is the issue here?

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That bit Allah describes this and sort of Safa phobia, that big loon VEDA mesilla Bisa Team fissara sabarmati

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that they keep saying bring on the punishment instead of Salford for 37 i 176 and 177 Allah says they keep on saying bring on the punishment bring on the punishment. But when the punishment reaches the roofs of their owns, then all of a sudden they're like, Oh, no,

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we messed up. We made a terrible mistake. We're very mistaken. But as we say too little too late. That's too little too late. And so that's what I was saying that they will become regretful

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but it'll just be too little too late. And finally, to conclude the passage I'm sorry, I know I'm a couple of minutes

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past my time, just to conclude the passage the last ayah I in number 41 Allah says for that was I

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forgot to say how to be happy for the Buddha and for the little comment volume in

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the blast struck them and we swept them away like floating debris

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away with so away with the wrongdoing people for that to occur then the Arabic language means to grab or snatch something. That word in of itself is very scary for that. It snatched them what's not step up Say hi. Say hi come from Saha you see who which means to almost kind of like scream.

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to scream. A Say hi is like in the noun form, nominal form. And so it means almost like a loud noise, like a boom or an explosion. What is it say? Hi referring to there's a number of different opinions. And actually, interestingly, many of the classical and traditional Mufasa rune Raji mentioned a few opinions.

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The first one is that this is gibreel alayhis salam that when gibreel Ali Salam is sent to destroy the people, he lets out this sound that just obliterates them destroys them rips them apart. The second one it's a narration from Abdullah bin ambassador, the Allahu talanoa as well, that it was just almost like a boom and then the earth shook. Or Raja like almost like such a loud boom that it made the earth shake and just rip them apart.

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And then there are some other opinions that just mean that it's just a general punishment from Allah subhanaw taala. May Allah protect us all?

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for that one will say hustle this loud explosion or boom, you know, snatch them, grab them, meaning it took them away, Bill happy but then this has been happening.

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And so what does that word Bill hathi hear me means two things. First of all, give two meanings for it. Number one, obvious meaning is that a bill oddly mean Allah

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and a man will call to be gives the same opinion as well. or, excuse me, even Kathy gives the same opinion as well as an akuna della come in Allah, that they were deserving of this. This was just like of the Europa hada. Allah does wrong anyone in the least bit.

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And the second opinion have been healthy also means that nothing was going to stop this punishment.

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That this punishment is going to take them completely.

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All right, and Allah mentions this in sort of, after the middle coolness, a MBM robbia for us bajo la la Masako. It destroyed everything by the command of Allah to the point where nothing but their empty homes and structures were left that a soul remained and that's the meaning of Bill hupy according to some of the scholars for the Allahu

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Allah says that we made them like who thought and this is why I kind of explained that boom or that punishment ripping them apart without and in the Arabic language is used to basically talk about almost kind of like floating debris.

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Like little twigs or little just floating debris, like almost like little pieces of grass or twigs or some trash kind of floating a little bit on top of the water.

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That that's all that remained of them were like bits and pieces. Very, very horrifying, very serious stuff for Jana Hassan and then Allah subhanaw taala says for board then

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See bar down here, the word bar done in the Arabic language means

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to be far from

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like to be away from and when the last part of what Allah says and what does it mean? The word Rama,

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Rama which means mercy, but also has a meaning of nearness in the rock, metal life but even at

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the mercy of God is close.

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Right? But where Allah uses the word board, he also uses the word like and sort of who they were Lana, Lana is the antonym of Rama is to be deprived of the mercy of Allah. So Barden is used in an emphatic form is what we call them of luck. Like almost like they were completely away from, they were completely deprived from the mercy of Allah who will come with volume in the people who wronged and who did the wrong and letting avala mu and Fusarium they wronged themselves in the shipka Illuminati, again by not realizing the rights of Allah subhanaw taala upon them. I just wanted to conclude with this mentioned the Hadith of the Prophet sallallahu Sallam where he uses the word

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without the prophets a lot of them said you should use yusaku Anta da and toda la cama Lu mamuka, Mata de

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Aquila to illa cassata

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that the prophets a lot of them said that it is the time it's very near to where people will feast upon you.

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Like how food is like the people eating feast upon or kind of converge upon the tray of food that people will converge upon you.

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And they asked, I mean Thinlits in a meeting let's say Rasul Allah, that is, will it be because we are so few, and the prophets a lot of them said LA, Belle and tomiyama eden Kathy, there'll be plenty a number we're lacking nekoosa en casa Sabine, you will have lost your substance,

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you will have lost your substance. You'll just be like trash floating around on top of the water. You will have lost your worth and your value

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and their worth and that value is in what we're talking about. The Book of Allah subhanho wa Taala the following of the example of the messengers allottee

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and these values that we hold so dearly and that we talked about what such reverence May Allah subhanaw taala make us people of value. And may Allah subhanaw taala make us people of substance. And may Allah subhanho wa Taala give us the ability to practice everything that was said and heard. So we're gonna lie behind the use of 100 columbium Nick Machado La ilaha illa Anta a sufferer Ghana to Lake