Tafseer Of Surah Muminoon 15
Channel: Abdul Nasir Jangda
File Size: 29.15MB
Tafseer of Surah Muminoon – Part 15
May 24, 2017
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 hear in sha Allah at the Quran intensive
are we lagging in a shape on the regime while our new Khalifa nevsun illa was our holiday Nikita
tipo bill happy welcome La La moon Babu boom de l'homme Rajan min hada whatever
dooney danika hum la Emmylou hija de de la Mata Rafi him de la da de de Roon Latisha Rowley Oh my
god, they can add it to La La come on to my la kabhi come
soon. mustek beteen abbyy Sameera.
Meanwhile, chuckling are salatu wa salam ala l mursaleen. where Allah Allah He was a
son in Isla de
so inshallah we're starting from Ayah number 62. Allah subhanaw taala says, well, Adam califone Epson ilaha illa de Nikita bhuiyan people will have to whom La La moon, very brief translation of the ayah is, we do not burden any soul with more than it can bear. We have a record that tells the truth, they will not be wronged. So here Allah subhanaw taala and I in number 62. To briefly explain, because if you just listen to the translation of the ayah, and you take into consideration well we discussed in the previous session in the previous passage, where Allah subhanaw taala talked about the qualities of the believers,
and the qualities of those who succeed and what it really takes to believe. And so now I in number 62, Allah starts off by saying, Well, I know California of Santa Lucia, that we do not burden any soul beyond its capacity except for what it can accommodate what can and what it can take. So how does that relate? What is the connection between the previous passage which talked about the qualities of these remarkable people, you know, we discussed them in a Latina woman, her Shakira became a chaperone well as in a homebuyer therapy movie known while letting him live. while letting a tuna otter work paluma gelatin anomala became Roger en la fille hierarchy, welcome mahasarakham.
So having talked about that, how does this connect to that and relate to that?
So in EIN number 62, Allah subhanaw taala is explaining that
everything that was mentioned above everything that was mentioned previously, and it was quite remarkable, and
it's possible that listening to it, someone finds it very inspirational. But it's also quite possible that after reading it and reflecting on it, somebody might sit there and think that this is obviously outside my capacity. I don't know if I can do that. Because there were some very remarkable things that were mentioned there.
The level of sincerity and the level of consistency that they have in their relationship with Allah.
So, Allah subhanho wa Taala here and I in number 62. He starts off by explaining to us what I call the fu, the word nucala, who can refer you can refer to cleave in the Arabic language, it means to obligates and a lot of times you see the translation of burden.
But really, that's kind of
a more negative word in the English language, but it means more so to obligate and so Allah says, Well, I do Californication, we do not obligate any soul, anyone in law whoosah except its capacity and the word whoosah in the Arabic language is very interesting and similar to Bukhara at the end of Sultan Baqarah. Allah says, I believe
that Allah does not obligates any soul beyond its capacity except for what it can accommodate what it can take. But later on in the two hours that Allah gives to us at the end of Sultan Bukhara he says robina Allah Johanna mulatto katella
abbyy Allah do not obligate us Do not put on top of us more than what we can more than malata that which we do not have the strength for. So what does that exactly mean? So here's very important to kind of note the meaning of WUSA, which is the capacity of something balca is to just have the strength. Now it's possible something is within your capacity. But it might be a little tiresome, it could be a little difficult. It would require you to strain yourself but it's still within your capacity. So Allah subhanaw taala is saying here, LA, New California, Santa Lucia, we do not obligate any soul beyond its capacity.
What are the inactive tabon? So before we actually go forward to kind of talk about this concept of Allah does not obligate any soul beyond its capacity. This is something Allah subhanaw taala speaks about other places in the Quran, as I mentioned, in sort of tillbaka law, you can live in Laguna sun Illa Sha, Allah has not burdened or obligated any soul beyond its capacity and what it can handle. And so this leaves this brings about a question. All right, this, this now, now over here, we have a question, the question basically is, is that typically when we say this, or we read this ayah, we reflect on it that a lot does not obligate anyone, and he sold beyond its capacity, then we talk
about some of the obligations of a song. And so the obvious conclusion is that everything and anything that Allah has obligated us to do, that Allah has made obligatory mandatory upon us, is actually within our capacity. And for us to complain about its impracticality, or the fact that I can't do it, is actually problematic. And it's a deeper personal issue and problem, it's a spiritual problem, that if Allah has obligated it, then obviously it's within my capacity. But now this leads to a very valid question. So that's the first kind of conclusion you arrive at. So if Allah said pray five times a day, that's obviously within my capacity, if Allah said fast in the month of
Ramadan, that is, within my capacity, if Allah gives a cop, and so on, and so forth, whatever the obligations of the deen to religion may be, they are within my capacity. And for me to feel that I can't do it is actually something more problematic. on my end, there's nothing wrong or dysfunctional with the religion, it is something wrong, or some type of dysfunction within myself spiritually, and how I'm handling it. And beyond even spirituality, we also come to realize even in terms of worldly affairs and worldly issues, right, whether it's your school, or it's your job, or your occupation, whatever it may be, or personal relationships and family, that a lot of times
things that are deemed obligatory mandatory, I'm talking even outside of the Islamic scope, I'm not speaking from the sonic mindset, just culturally, or generally speaking, what is expected of a lot of people.
And we find it to be I can't do it, it's out outside of my capacity, and I'm not capable of it. And we end up realizing, it usually takes a little bit of maturity and a little bit of advice, a mixture of the two. And we end up in a lot of self reflection, actually. And we end up realizing that, well, maybe the real problem is, is that I have a more deeper issue in terms of how I am prioritizing things, and how I'm allocating my resources, how am I allocating my time? Right? And how am I utilizing my time, my money, my resources, my strength, my energy, my talents, my abilities. And that's where a lot of the optimization of an individual comes into play. And you learn to how to
better yourself and optimize yourself, right? And so spiritually, now carry the same idea forward, that first and foremost, it could be a spiritual problem. And secondly, also just take a very practical look at it, that maybe I'm not prioritizing mice. Maybe I'm not prioritizing these obligations, and maybe I'm in serious need of some optimization in terms of how I utilize my time, my resources. So that's a second thought here. But there's still after all that discussion, and maybe that solves a problem for 90% of the people. Okay, that okay, this is just a problem that I personally have, there's still a very valid question that remains for some folks. And that is, what
if that obligation really, truly due to a real circumstance or situation is actually right now, at the moment in this predicament outside of my capacity? I'm really not capable of it.
Now, that becomes a very serious question. Right? So praying five times a day. Now I find myself in a situation of travel
and due to travel and its demands and the situation and the circumstances
That sometimes travel comes along with praying the five times prayers at their specific times with all the different records and you know, the full up the full scope of the obligation. It's just not practical, or what if it's a month of Ramadan, okay, and all the excuses of well, they're 16 hours long and it's 100 degrees here in Texas. And, you know, with some readjustments and some prioritization, I'm able to figure out that I'm able to fast but what if it is the month of Ramadan?
All right, and I'm doing everything that I personally can. But I have some real serious physical illness that does not allow me to actually fast and you can see where I'm going with this. What we then have to understand and that is what sort of had sort of number 22 talks about at the end of sorbitol Hodge, where Allah says we're Jackie doofy Lackey, haka de tobacco mama Jana la confit, Dini, minha Rajan
that Allah says that strive for the sake of Allah, to the best of your ability as a love deserves from you, he chose you. And then Allah says, and he has not made within the religion he has not put on you. Even within the religion, even the the slightest bit of impracticality inherent.
So then what we have to understand that this is usually due to a lack of knowledge. So, again, I'm going to kind of reset so that my thoughts are coherence, and you understand what I'm saying. A lie saying we do not obligate anybody beyond their capacity. That means that everything was obligated I'm capable of, I just have to figure it out, I just have to be a little bit more responsible and serious and mature.
But even after that point, if I really do have a real circumstance, as real situation, that is not allowing me to do what is obligatory or mandatory in this situation, then again, instead of finding faults with the religion,
what I really need to do is actually learn the religion. Because what's really remarkable in that situation, is that you will find that the Quran and the Sunnah, the teachings of the prophets, a lot of them have clearly laid out that there are concessions, and there are exemptions. there clearly are. So if you find yourself in a spiritual quandary, right, because you're like, look at my situation.
I'm not able to pray, physically, you know, standing up and doing record Institute, or I'm not able to fast in Ramadan.
Or I'm not able to go for hedge due to financial reasons, then what I have to actually understand is that my religion has already addressed that.
And there's no reason for me to be in a spiritual crisis. That's just a lack of knowledge, and even family wise and communally. We sometimes also create the dynamic where we put unnecessary undue guilt on people and create, forget about the physical or financial hardship, the greatest hardship you can put on anyone is spiritual hardship. We put spiritual hardship on people because we're making them feel guilty for doing something that aligns them to them from
that unlike exempted them from, right, so that's what we have to understand. And, again, the scenarios are very clearly laid out, I can go through all the different.com that would take a very, very long time. But we know while traveling, Allah has provided the facility of shortening the prayer
and difference of opinion, but Allah subhanho wa Taala, according to some of the scholars, that Allah has provided the facility of Gemma combining of the prayers, that due to traveler illness as the Koran talks about in Kwanzaa, marva Allah suffering,
right that Allah has
exempted a person from fasting, or rather, given the concession that a person doesn't have to fast at that moment, but can make it up later at another time, where they're not ill or they're not traveling. And if somebody reaches a particular point, or somebody is, you know, dealing with a situation physically where they're just not physically capable of fasting, and it's not likely that they will be
physically capable of fasting, then it was kind of hotel has completely exempted them from them.
And they're able to pay the fee to pay a very nominal amount in exchange for every single fast. And if they have financial circumstances on top of that, where they can't even afford to pay that nominal amount.
Then that's not even mandatory, obligatory on there.
A man comes to the NT and we're talking about really legitimate situations where people have a real situation, a man comes to the Prophet
A lot a seller.
And he has violated one of the fastest in the month of Ramadan.
He has violated one of the fast in the month of Ramadan. Right. So he engaged in intercourse while fasting. And he comes to the profits, a lot of a sudden with this situation, this is what I did. Now, as we know taught by the son of the prophets a lot he sent him, that when somebody ends up violating a festival month of Ramadan in that manner, that not only do they have did they break their fast, and they have to make it up, but they are a penalty is also do upon them. And the Quran talks about the penalty, that it's one of three things in this order. Number one, they have to free a slave, if that's not possible, right. And as in our situation, then number two, they have to fast
for 60 days straight.
And if that's not they're not capable of that, then they have to feed 60 people a day's meal Misaki people who are in need.
So this man comes and presents himself to the profits, a lot of the some of the profits, a lot of the some lays out these options. These are your penalties kuthodaw expiation,
and as it goes through one after another, the man says I can't afford to free a slave. I'm poor, simple man.
And number two fasting for 60 days, he says I'm not strong enough to do so.
Feeding 60 people, I'm a poor man.
So the profits, a lot of them takes some money that was given to the profits a lot he sent them and it gives it to him and he goes here, go and give this otherwise charity as a penalty for violating the fast of Ramadan. So the man says so let me get this straight.
I should go and give this to a poor person.
And the prophets Allah Islam says yes, he goes, I'm the poorest person I know.
So the prophets, a lot of them said, Okay, then take it home
for you and your family.
So that's an understanding. So sometimes you just said lack of knowledge. Right Allah subhanaw taala. And it's really remarkable, so to Toba,
instead of to Toba. Allah subhanaw taala surah number nine, Allah subhanaw taala talks about the Battle of Luke. And I kind of alluded to this earlier as the last major campaign in the life of the Prophet sallallahu sallam.
And he personally went on this journey. And it was what's referred to in fetal hoof, often with the island and a fetal arm. Right, which means it was mandatory, everybody had to go.
Everybody who was physically capable how to go.
And so everybody was pitching in and going and getting ready and whatnot. And Allah subhanaw taala said, at that time, there were of course, someone whom some hypocrites who are making just, you know, silly excuses, to
not have to go and Allah subhanaw taala condemned them and spoke about them in the Quran. But then Allah says Lisa, da da, da,
da, da, da, da, da, da, da li, je de una Ma Yun Fei Harada, that there is no blame
that the slightest bit not from Allah, not from the messenger, and there better not be any blame in the community, upon people who are weak,
or people who are ill, or people who don't have the means to undertake the journey. There should be no blame upon them, either and asahina Eurozone, as long as they continue to have a very sincere, forthcoming, forthright relationship with the lioness messenger ceylonese.
As long as they maintain that there's no blame upon them.
And I want to kind of so when we talk about this, obviously, one of the conclusions I wanted to present is that what Allah has obligated upon us, we are capable of it.
We just have to grow up and get serious and prioritize it.
Number two, if in fact somebody has a real circumstance, a real situation,
don't find yourself in a place of spiritual crisis. That How could the religion be demanding this of me and dooming me to hell for all of eternity? for not doing it? I don't have the ability to do it. Allah did not give me any of it. No, no. Learn your deen and learn your religion. Open the book of Allah. Learn the son of the prophet SAW this and go talk to maybe somebody if you don't have the full scope and the means to research it. Talk to people have knowledge first logic in control of elements that go and talk to people who do know when you don't know. And you'll be very
dare I say even shocked, rather amazed
by how compassionate and empathetic and holistic ardene in religion is
and how it understands people circumstances and situations
There is another third point though that I would like to make.
Never ever. Allah said he donousa hola hola Rasul he never, ever underestimate the power of sincerity
that you might not have the ability to do something that normally would be obligatory. And so you're obviously informed, you're told it's not mandatory upon you.
But that doesn't change the fact that you can still have, you shouldn't, physically or financially put yourself in harm's way shouldn't risk your well being in order to just push through and do it. If the religion hasn't put you in that situation, but having that sincerity inside you, and that you are that Allah, I would love to do it give me the ability to do it.
That's a powerful thing.
So Allah subhanaw taala says here instead of to Toba, there's no blame on these people. Because they don't, they can't, they can't go
without a little Edina Adama Chaka Lita Mila. But Allah goes on to talk about a group of people,
that there's no blame on those people that came to you know, jameelah home, that they have the physical ability to go on this journey. They just don't have the financial means.
So they came to you that Oh, Prophet Allah, provide us the financial means, like sponsor us to go on this journey.
Coulter, la de la, you said to them, you responded by saying, I don't have the means to take you if I if I did. I would, if I could, I would. But I don't have the means to take you. Now to Miami leukomalacia. I don't have the means to take you. I can't sponsor you. I wish I could I can
say well, no, they turned away. What are you know whom jeffie domina demaree has an allergy to my infection.
They turned away from there.
They turned away from the profits, a lot of them to leave with tears flowing from their eyes streaming down their face,
out of grief, like almost sorrow that they don't have what it takes to go.
I wish, like a burning desire inside of them.
And there's a story here. So when this conversation happens,
they the profits, a lot of them tells them sorry, I don't, I can't take you I don't have the means.
They turned from there. And they start to leave.
And they go a little bit outside of the masjid. And they sit down there for a while.
Just making or law, please.
You know, we did what we could please give us the ability.
A little while later. And the narration mentions that there were 10 of these people.
There were 10 individuals. A little while later, a man comes to the profits a lot. He says on messenger of God sallallahu sallam, I know that we're going and everyone's got to bring everything that they can bring.
I am ready to go. I got my stuff with me. I'm good to go. packed up. Everything's good to go. But I went home and kind of took, you know, I kind of assessed what I have and what I don't have. And I figured out I have 10 extra animals, camels
that are just standing around.
And I also then looked around my house and I realized I had enough supplies, to be able to not just provide the camels but also load them up with the goods that are necessary for the journey. So I have prepared these camels with all the provisions necessary for the journey. And I've brought all 10 of them and I'd like to donate them so that you can sponsor to go on the trip, whoever you want
the profits a lot of them close Bilaal, and he says go get those people
and they he below the Alon who finds them not too far away from the machine sitting under the shade of a tree just kind of sitting there talking
and he goes to them and he says congratulations, a light septenary come with
and they come to the profits a lot of human the profits a lot he said I'm the IRA was revealed at that time. And the prophets, Allah vsam recited the ayah to them and said a lot of rewarded your sincerity.
So that's the third part of it. And never underestimate the power of that sincerity.
And so, talking also about Allah subhanaw taala Of course in Sultan Bukhara I 185 says you need to lock up colusa whether you really become a loss that Allah subhanaw taala wants ease for you. He does not want difficulty for you.
So there is that type of practicality and accommodation within the religion. The next part of the iOS is well are they not Kitab when young people will happy. And we have a last panel which Allah says we have a book that speaks the truth. We have a book that speaks the truth.
Now, first and foremost, what's meant by this book Kitab What is this book referring to? Right What is this book? So there are two opinions of the Mufasa, one of the scholars as to what the book alludes to.
Majority of the move I see none of the scholars have seen, they say this actually is speaking this is talking about the book here refers to the book of deeds.
Right, the book of deeds. Good Amen. Kathy, Vina Yala Mona mata falloon talking about the recording of deeds.
And Allah subhanaw taala speaks about incidentally Surah Surah number 17. If karate tabaka Fabien of sickle Yama alika Seba that the book will be presented to the people and they'll be told read your book. You tell me what I should do with you. Allah subhanaw taala talks about
Allah subhanaw taala also in sort of two lists around in Surah number 17. Allah subhana wa Taala talks about the books being Yes, or no calendula, who Yama Yama Tiki turban, Allah says that we will bring forth on the Day of Resurrection a book yellowcard human children that will be placed open, and we'll lay everything out in order to get health insurance number 18. Allah subhanaw taala talks about this for total machinima, machinima fee, you'll see the criminals they'll be very afraid of what's in the book. Yahoo Luna Mani hadden kita Molly haven't kita
de la Kabira Tani la Saha, they'll say what's wrong with this book? It doesn't leave out anything big or small, except that everything is detailed within this book. Well, what do you do?
They'll find all of their deeds presented before them.
And like Allah says, there will be more of bukata your Lord does not wrong anyone in the slightest in the least bit? All right, so when are they not Kitab one that Allah says we have a book, young tech will help that speaks the truth. They are your deeds that will be presented before you. So that's the first interpretation of book. The second interpretation of the book that some of the scholars referred to is that they say this refers to the Koran. And this is referring to the fact that the Quran was kept in a local muffles right? Well at the Nike taboo antipodal hockey, but just from Quranic corroboration, it seems to allude moreso to the fact that this is speaking to speaking
about the book of deeds. Dennis says young people will have a it speaks the truth. So a little bit of a side point, even though for anyone with just a basic understanding of language and expression. This really is not a necessary explanation. But nevertheless, there are some questions here, that sometimes some folks that have a hyper literalist type of approach to interpretation, even though you know, what is literal and what is not. That's another very big discussion. It's a huge philosophical discussion within the schools of thought and philosophy, and Aki de and even interpretation of the Quran, and the Sunnah, what is literal and what is not? Well, if the Arabic
language uses a word,
from even before, like we find the usage of a word in a particular meaning, even in pre Islamic Arabic poetry, that the Arabs used it in that type of a meaning they use it in this manner, then doesn't that fit the very definition of being the literal interpretation of something? Because what we have to understand that this is from the from from a perspective of will soon, right, the fundamentals and the principles of interpretation and extrapolation, right, that the language is the language and we do not dictate, we don't get to decide what the language is and what the language isn't. But that's one of the things that is static, the language is what it is, and Allah subhanaw
taala spoke in that language, for that very reason, because the language was there. And so that you would understand what Allah subhanaw taala said through that by means of that language. But then if we start to superimpose our own understanding or interpretation as literal and true to the text, I may think that I'm being now I've actually taken the Quran out of its literal meaning. And I've superimposed my own interpretation on it. So young people, nataka young people means to speak. So the obvious question is that it's talking about a book speaking. How do you understand that that's the personification of the book. And again, as I said, anyone who's basically familiar with language
and expression, in the Arabic language itself as well, it was very common for the Arabs to read
To especially when it comes to a book, something that has knowledge and information inside of it, that if that knowledge and that information in that book is true and sound, the they have this expression that they will say unclickable Huck that that book speaks the truth.
So that's how we can understand it. And so for it to mean that it's referring to the book of deeds, and the book of deeds will speak to truth, meaning it will only reflect your own deeds, and nothing else, that that is a very valid and quite literal interpretation of it, that it will speak the truth. And then Allah says, well, whom La La moon, they will not be wronged at all in any way, shape, or form, right in the least bit. And as I mentioned, in reference to sort of gafa losses, when I remove rabuka, that they will not be wronged in the least bit. That also reaffirms the fact that this is talking about the book of deeds, because that's exactly the same type of that's the
same message Allah gives when he talks about the book of deeds that you won't be wronged. It is your own deeds that you'll be looking at. At that time.
I number 63. Allah says Bella poo poo hombre caminhada Welcome, melamine dooney Delica, Houma Milan.
A very brief translation of that, is that, but the disbelievers hearts are steeped in ignorance of all this. And there are other things besides this that they do. So
Allah says, rather, so now that Allah subhanaw taala has said that this is within your capacity. Well, I know California, Santa Lucia, this is within your capacity.
That How are people still doubtful of all of this? Now, like I talked, I said before, I kind of alluded to this, that that's a problem if I'm still doubtful in August, and that's a problem within me. And that's exactly what Alice has been rather been kulu, boom de hombre. tieman hada. Their hearts are drowning, in neglect and delusion in regards to this issue.
That they're just in denial. They're completely drowning in their own denial, whenever mahnomen dooney Delica. And they have deeds other than this humla ami loan that they do very willingly. And what that basically means, again, it's kind of an expression in the Arabic language, meaning that there are so many other things that they're committed to so many other things that they're able to achieve and accomplish, that oftentimes require quite a bit of efforts, and application and allocation of resources. And they're able to do those things. Why? Because they commit themselves to them. They see value in it, they prioritize those things.
Right? Maybe somebody's got, you know, really is applied within their career, or, you know, their education, or whatever, you know, their social status, or whatever it may be. Right hobbies, right, that that they're so committed to, and they're quite remarkable that they've really achieved a lot in that particular area. How are they able to do that?
They have other things that they're completely committed to Why? Because again, we go back to the steps, they prioritized it. And they focused and allocated resources to it. And they were committed to it. And they saw value in it.
Right, and they were able to achieve great things, relatively speaking great things, right. They were able to achieve certain milestones, but
in useless pursuits and endeavors. And that's why what's very interesting, a lot doesn't say what
a rodallega he says men do need olika and the word mean dooney comes from the meaning of being less that there are lesser things that they are involved with women, I mean, and they achieve remarkable things. They're in lesser you know, pursuits, and that just shows that because those things are important to them. And these things are not
in the next ayah I am number 64 Allah subhanaw taala says Hector era hudna mu trophy him will either be either home or one very brief translation when we bring our punishment on those corrupted with wealth, they will, they will cry for help.
So here we see the reoccurrence of a few words that we
A couple of words that we've talked about before, but that Allah says until either hudna then rather had that here usually translates as until, because it's continue on our previous thoughts. But there's a lot of discussion here I won't get into a lot of the details of it among some of our students, and the scholars of the Quran and those who linguistically analyze this data is is more what they call at the end, like it's in the meaning of them. Then Allah says he that hudna when we snatch them when we grab them grab who would trophy him when we grab the trophy him and remember, we talked about that off, right.
We'll get there will be a trough now. Phil highlighted in yellow, we talked about the overindulgence within material things. So motor fee, like motor afina right motor fee. It's the light version, right motor afina it means those who overindulgent material things and so luthra Fie him, those amongst them who are over indulging within material things. So Allah says then when we snatch when we grab when we hold accountable, the over indulgent amongst them in material things, and how are we going to grab them and snatch them below with the punishment either
either, then all of a sudden, they will scream.
So I wanted to linguistically first explain this word yet, because it's kind of a new word that we've seen now. This comes from the root of Jean
Hamza and RA and some also say Jean wow and Ra.
And what the word Jean Hamza and ra Jarrah, what it refers to is the lexicon explains it as refer also to Hema Otto borrower and what
it means to cry out to cry out. And similarly
some of the scholars also explained that so for instance Qatada when Anna Mufasa when he says he doesn't he doesn't want to freak out
he describes it as almost as like freaking out because crying out can also be done very it's got also can have a very beautiful presentation to it as well. It not only that, and when Zakaria cries out calls out to his master, that's very beautiful. When the Messenger of Allah sallallahu Sallam is making dua right yesterday to Mira be he's begging for help and assistance on the night before burger that's beautiful, as beautiful but this is not a beautiful this is freaking out he doesn't get their own. As soon as you see the screen like wild animals parliamo Jaya Mujahid another one of them have a saloon of the Quran a student of the Sahaba he says yeah, Barbara owner, Yara owner,
that at that time to cry out to Allah to help them and this will make sense in just a minute.
And Joe Huddy he actually points out something you mama Joe, and he points out something very interesting, remarkable. He says, You are as you are mythical who are
jewelle, who are you see how the words kind of rhyme with each other? It's just a gene versus a call. And we know that the difference between a gene and a high is what just the placement of the dot even the shape of the letter is the same. drew out who out he said these two words are related. What does he refer to? It's used in the Quran, when Allah subhanaw taala is talking about the calf that Vanessa ended up or some of them ended up worshipping, while Musa alayhis salaam was gone. How in Surah Taha in Surah number 20? How does Allah subhanaw taala describe that that calf made out of gold and silver that they had constructed and they were worshipping Angel and Jessa, then that it
was the physical form of a calf, le hoo hoo.
So an animal like an ox, or a bull or a cow,
kind of the guttural sound that it has, is described in the Arabic language as who out
so it's the sound of an animal. And gerada is very similar to that you out then he makes his contrast because he's saying that it is the sound that a human being makes.
That that when that human being is screaming, or bringing like an animal
that that's what's called you out.
And so this is an also another one that scholars of the Arabic language he also talks about one of the derivatives of this, he says, They flew around
that rain, when it's so heavy that it makes a lot of noise, even just a rain falling. makes noise. Right? That's called a thin jualan ring. That makes a lot of noise. Alright, so it's a lot of noise like it's allowed
Very obnoxious sound is
when they will scream out when they will cry out. But even that translation doesn't do it justice because the light saying that it will be the most disgusting and obnoxious sound any human being could ever make.
That's a very, very serious reprimand. So exactly, who is the last panel Rotella talking about and what is Allah subhanaw taala saying here.
So, a lot is saying that
Hadar hudna when they are when they are hit. Allah says then when we hit them with the punishment, those people that were so overindulgence into the material things they be they became completely, absolutely spiritually disconnected.
And they became they reach to the point of neglect and apathy. They just didn't care. They were drowning in their own desires. And then we hit him with the punishment,
then that's when they will cry out and scream like wild animals.
Right? They'll scream like like crazy animals. So now what is this exactly talking about? There are two opinions of normal facetune. Two very dominant and popular interpretations of the Mufasa. Drone in regards to this. The first of them is going to be Rahim Allahu taala actually attributed to Abdullah bin bass.
radi Allahu Allahu excuse me rather, I should say that there are three interpretations of this. She's me, there are three meanings. And it's possible and it's very likely that all three are being implied here. We can understand all three of them. The first of them is going to be attributed to Abdullah bin Abbas radi Allahu taala. And it's also narrated by a bahat, one of the tablet on the move as soon as he says this is referring to the drought and the famine that had struck Makkah.
And what happened was towards the latter part of the Macan period,
when the persecution and the torture of the people of Makkah reached just unfathomable levels,
like it really got to the point of being unbearable.
The Prophet of Allah sallallahu alayhi wa sallam made dua,
and he said, Allah stood what aka Allah Mubarak.
severely and harshly come down on Moodle. Moodle is one of the names of the tribes of flourish. They're also known as the people on Moodle.
That's one of the names of their forefathers so they're known by that name. So he said I will not come down harsh on the on the people on Moodle Allahu Allah Allah him see Nina Cassini use of Allah put a drought or famine on them, like the drought and the famine that's talked about ensuited use of
you know, when they when the the dream of the king is brought to Yusuf Ali salah and he interprets it, and it gives hold the strategy in the plan. And then he manages the people throughout that drought those seven years of very severe drought that put drought and famine on them, like the one that is talked about at the time of use of Valley hustler from tullahoma, lockable
and such a famine came upon the people of Morocco and Georgia and such hunger afflicted them hatanaka lu alarie, Varma will made sense of when ki lava will jif that they reached a point where they were eating bones.
They were chewing on the bones of animals. When made sad, they were willing to eat, you know, even animals die in a famine, right in a drought, that they would find a dead animal on the side of the road and they were willing to eat dead animals that they found, while keylab dogs.
They would just grab dogs and eat dogs, while jif
anything that they could lay their hands on what helical Amala will own land.
And they lost their wealth they lost people lost family, either one year or one that a year they do their due June that they finally cried. And they begged that this be removed from this be alleviated from them. And the Prophet of Allah sallallahu alayhi wa sallam
made dua, and it was lifted away from them. So that's the first place first place where we can see your first interpretation of the idea that it's making reference to that. The second interpretation of it is that this is and again, this is very popular opinion among some of us who don't that this is referring to the Battle of butter.
This is referring to the Battle of butter, and even Jew range one of the classical fustian own he explains this very well had that you know, trophy him da da da when we hit them. With the punishment, we hit the overindulgence amongst them with the punishment hula Dino coochie loopy butter. That's your friend.
Leaders of brace that were killed in the Battle of
And then all of a sudden, they're now screaming and crying like wild animals, who Latina B maka, that's describing the people who back in Makkah when they heard the news about what happened in butter.
So as describing the Battle of butter, that the punishment of alive actually came.
And that's why you look at the list of the leaders of Croatia felon brother abou Jahan, Atiba, Robbie shaybah. And the list goes on and on, that these terrible people over indulgent within their material things who were at the head of the opposition against the profits, a lot of them and they were at the front of the persecution of the Muslims,
that that caught up to them. And they were hit with that punishment in the battle, but they were struck down by angels in the battlefield.
And then when the news reached back in Makkah, then they screamed and cried and yelled and moaned and groaned. But it was to no avail. It did them no good. So this is the second interpretation is that talking about the Battle of butter,
the third one,
and that's why I feel like all three can be understood from this ayah The third one is that this is talking about the day of judgment
that they live their lives however they wanted to, but on the Day of Judgment, when they face the punishment, that's when they'll yell and scream and they'll cry. And Allah subhanaw taala describes this within the Quran a number of places and sort of fought that and so number 35 is 36 and 37. Allah says, When Latina karula, who narrow jahannam that those who disbelieve reserved for them as a fire of hell, la jacoba Allah him, they will not be allowed to they will they will not be allowed to just leave the punishment for your Mootoo and just die when you have for for alumina ajdabiya and the punishment will not be lightened like their punishment will not be alleviated. Because it cannot
is equal lack of food. Allah says that is that is how we reward like that is how we pay back those who display true in gratitude.
Well, who yesterday who nephila and they were yelling, they'll scream in the fire of hell. robina Krishna animal sorry, economy, Ola, just take us out. You'll see we'll do good things we won't act the way that we acted previously.
Allah subhanaw taala in another place in the Quran. He describes the same thing and sort of Zorro Fernando. They'll scream they'll cry out. Yeah, Malik. Malik is the gatekeeper of cazino. Jana. He's the warden of hell.
When not Oh, yeah, medically after the Alina book. You'll see they'll say that tell a lot to just change the decision in regards to us.
Paula in a coma, Quito, you say you're staying right where you are.
They'll cry and they'll beg and they'll scream and they'll be told that is Sophie How will I
be quiet. exotropia Be quiet in the fire. Except if you're allowed to call the moon and never addressed me Don't speak to me. So they'll make all types of please. But unfortunately, as we say, too little too late.
Right? Then they'll scream and they'll cry. And they'll say we believe and we understand.
But it's past that point.
And, you know,
even though I number 65 continues this on.
But very quickly as a brief pause here, whenever we talk about these types of ions and you know, it's it's very heavy, and shakes you up. And for a moment that thought kind of occurs.
The that or maybe somebody else brings a question that
this seems really harsh.
seems really, really harsh.
But what we really need to focus on is instead of rather than projecting, reflect, don't project but reflect. We've been told to reflect upon the Quran, ponder the Quran, reflect don't project. And what do you end up realizing when you reflect?
are we sitting here reading it, understanding it? And Allah subhanaw taala we are realizing maybe we don't realize this completely. But unless telling us exactly what not to do. And what happens if you do what you're told not to do?
And Allah keeps encouraging, you can do the right thing.
And if you find yourself in a situation where you really have trouble doing the right thing, don't worry, we'll still accommodate you and forgive you.
But if you just don't care, and you don't even have concern about doing the right thing, then this is how things end up.
We're sitting here right now reading all of this.
How much more merciful can Allah be?
How much easier can Allah make it for us?
that everything's laid out for us right here? There is no mystery here, folks.
There's no mystery, with been told exactly what to do and what not to do.
And what happens if we do what we're supposed to do, or at least trying to do what we're supposed to do? And what happens if we don't care at all about doing what we're supposed to do?
And then for us to actually try to entertain the idea or the thought like, that's really hard. That's not fair. That's not right. That's fine. What what are we talking about?
It's, it's like served up on a silver platter, it's right there.
We just have to, quite literally alleges telling us to make the intention to do the right thing. And take a small,
little step in the right direction. That's it.
And Allah subhanaw taala takes us the rest of the way. He takes us as far as we can go, and he forgives us for the rest, and he still gives us the full reward.
In number 65, Allah says La
La La La Jolla in Manila Tucson.
A brief translation Do not cry, do not groan this day, in the life of the Hereafter, according to translator, but don't cry today in the communal atoms or room that for never will you be helped by us, you are not going to receive any help from us. And again, we have to connect it back to all three scenarios, that whether it's the results of our own misdeeds that we're facing in this world, then crying, see, again, if it's being said that you're not going to be helped, then what, where's repentance? And this actually does strengthen the position of those scholars who say this is referring to the Day of Resurrection, the day of judgment, because in this world, you can always
change your course.
But to those of us who don't, who do say that it's referring to a particular punishment, in the life of this world, that what they're moreso saying, is that just the groaning and the crying, like kind of the self pity.
Oh, mean, why is this happening? To me, right? Why is this happening to me? Why Why would this happen to me? Why do I have to write that's not going to help you. And that's not going to bring any help or assistance from Allah, Brother, what you need to do is you need to change your course of action, you need to change your direction. But again, what seems to make a little bit more sense. Now, when you PCI out together that this is talking about the Day of Resurrection, the life of the Hereafter, then, of course, they're being told not to do except Just be quiet.
You're crying and you're moaning and groaning is not going to help you today in the communal atoms around that as far as you're not going to be helped in the least bits from us.
And what's very interesting, there's a there's Bulava here in the ayah that some of them have us alone. And the scholars they point out that is really remarkable.
That instead of saying lanen Sudoku, we are not going to help you. It says in Nicole, most definitely you mean not from us, Latin, Sharon, you will not be helped. It almost sounds like a roundabout way of saying we won't we're not going to help you. But it's saying from us, you will not be helped at all by us.
Why not just say we're not going to help you. Because when you say we're we've studied the passive, right, the passive, the passive verb, when you say we're not going to help you, where's the focus of the sentence? We like we're not helping you, because we don't want to help you. Because maybe we don't think you deserve the help.
Or we just don't want to help you. But in reality, who's the culprit here? Why are they not getting help? Whose fault is it? Is it a less fault? Or is it their fault, of course, is their fault. So that's why Allah says it in what seems like a roundabout way. But it's powerful and it's beautiful. And it's eloquent, Allah say in the Camino Latin sorrow, you will not be helped, because this is the result of your choice. This is the outcome of your decisions. These are the outcomes of your decisions and your choices. And so you will not be helped from us by us because Allah is the only one who can help them that day.
Right Allah is the only one who can help them that day.
And that particular point that I mentioned that even if we are interpreting it as in the life of this world, that you will not be helped by us you will not be helped from us that it means that just crying and basically crying
You know, self pity, and just crying and complaining. complaining and whining isn't going to help you at all. Allison Busey Rahim. Allahu taala says, Latin sarutobi pulito, Bertie, that you still don't get the point you should change your ways. doba repent. Don't whine and cry but repent, feel remorseful and regretful and repent. Right But don't whine and cry. Allah subhanaw taala talks about this in solitude is 16 is is Violetta Spiro Salah Aleykum, that on the Day of Judgment, they'll be told, be patient or don't be patient. Now, we're taught the same in the life of the world that made a difference, whether you were patient or not patient, but over there, you chose a lack of patience.
But now sell out on Aleykum. It's all the same. It doesn't make any difference.
I am number 16.
I am number 66. I was like I know we're further along than that. Okay, I am number 66. Allah says, By the cabinet it illegal for consumer Allah fabrikanten kissoon. A very brief translation, time and time again, my messages were recited to you, my signs were recited upon you, but you turned arrogantly on your heels.
So there's a couple of very, rather two words that I'd like to just kind of delve into. And then we'll go through the idea. The first word is called become calm, is the plural of the word aka.
AKA, which refers to the heels, the heel of the foot. All right. And it basically to turn back on your heels is even we understand it as an expression in Arabic, it's an expression of going backwards.
Going backwards, right going in the wrong direction, going in the wrong direction. That's what it represents. 10 key Suunto tanky su net Casa is a very interesting word. And it specifically means Raja I'm not gonna
lie, you follow Danica elaphiti jewelry, Anil Hyde, the scholars of the language say Netcat saw in the Arabic language that is a very, very negative word. It specifically refers to turning away from that which is good for you.
Turning away from something that's good. And Allah hobbico 10 G's Allah fabrikanten Keystone, that means that going in the wrong direction for the wrong reasons. Okay. So now to understand the idea that at that point in time, again, kind of solidifying the argument, what I basically just mentioned, somebody reading this, again, saying, Well, that sounds really harsh. That doesn't sound fair. Allah subhanaw taala says it Allah answers that objection before somebody can make that objection. Number six, you got the Canada iottie law speaks in the first person here.
It my signs that mice without a doubt Pugin, Gannet ganas, here gana remember, we studied and it shows that continuity, without a doubt, consistently.
My signs were recited upon you, meaning that you were surrounded by reminders of my greatness and the truth and the Quran was recited upon you constantly, without a doubt, undoubtedly, for quantum. But you also consistently see again the cannot control can is used here again, but you consistently are copy content you soon you kept and again temporary soon is said in the Medallia, which is the present slash future tense form, which shows repetition, which implies repetition, the past tense implies confirmation, and the present tense implies repetition.
But you repeatedly kept taking going in the wrong direction for the wrong reasons. Even though it wasn't good for you forget about the life of the hereafter. It wasn't even good for you in the life of the world.
But you just kept going in the wrong direction for the wrong reasons. So my signs Allah says, were repeatedly recited upon you were staring you in the face
were poured down upon you.
Someone said that Allah says Wolfie unphysical mala to say you yourself are a sign of the greatness and the oneness of Allah.
But then you repeatedly and continuously kept going in the wrong direction for the wrong reasons.
It's a very, very
thing that our last panel would tell us as here in sort of office.
iOS 11 and 12 las panatela similarly says Babu, they will say in the fire of hell robina our Lord, our master, a mK 10 F 19.
You gave us death twice,
meaning we did not exist. You brought us to life. And then we ended in the life of the world. Right? So we had two stages of lifelessness. What if nothing, and you gave us life twice life in the world in our life in the hereafter? Father of nappies, Illumina
we now confessed to our sins.
We now confess to our sins for Allah, Who do you mean to be?
Is there any way out of this? Can we work something out now?
Is there anything that we can figure out?
there anything we can work out? Allah subhanaw taala says alikum
Allah subhanaw taala answers them by providing an explanation that will be under who either Dori Allahu wa who confirm
every single time,
every single time and actually allow users either, which implies that even if you were given another chance,
every single time you were called to Allah,
to Him alone confer to you rejected you disbelieved, you were ungrateful.
And if you were given another chance, you would do the same thing again. What he was shocked, he told me No. But the second that the opportunity presented itself
to associate a partner with a lot. Right? And we talked about the full scope and meaning of that, where you even prioritize things over Allah took me know, then you were very compliance. When you were told to prioritize a lot, then you know, I got a lot of things I got to take care of.
I have places to go people to see things to do.
But every single time you were called to other than a law, you were asked to prioritize things other than a lot than you were like, absolutely makes total sense. I'm on board
phylloquinone law legal cabin. So the decision now belongs to Allah, Who is the highest and most elevated alphabet and the greatest.
So this is how Allah subhanaw taala answers that question or objection that could occur in anyone's mind.
We'll go ahead and stop here for today. inshallah, the next ayah involves some very interesting explanation and some very powerful lessons inshallah going forward. It's also a new passage from Isaiah number 67. So we'll start that inshallah, in the next session, may Allah subhanaw taala give us all the ability to practice everything that's been said and heard Subhana Allah He will be humble he Subhana Allah Mohammed ik Masha Allah ilaha illa Anta masa Federica one or two Buddha