Abdur Rahman ibn Yusuf Mangera – The Heart of the Quran- An Enlightening Commentary Tafsir of Surah Yasin – Final Part
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In the name of Allah, the Most Gracious,
the Most Merciful.
Praise be to Allah, the Lord of the
worlds.
And peace and blessings be upon the Master
of the Messengers, and upon his family and
companions.
And may he be blessed and receive much
peace until the Day of Judgment.
And may he be blessed and receive much
peace until the Day of Judgment.
This is the last lesson, the last tafsir,
the last portion of Surah Yasin.
Starting from verse 66-67.
After Allah, Allah subhanahu wa ta'ala spoke
about paradise last day, the blast of the
trumpet, then he spoke about some of the
eschatological realities, which means those things which are
unseen to us, that we can only know
through Allah subhanahu wa ta'ala telling us
about it, and the Prophet ﷺ mentioning them,
how the trumpet will be blasted, what will
happen after that, how people will be resurrected,
how people will be feeding, then they'll all
be gathering in front of Allah subhanahu wa
ta'ala, then will come the time when
people are concerned and Allah subhanahu wa ta
'ala will say, وَامْتَازُ الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ O
sinners, you become separate now, you cannot be
with this other group, and that will be
a time of great terror.
So Allah subhanahu wa ta'ala speaks about
all of that.
Then Allah subhanahu wa ta'ala says that
I told you so many times do not
follow the shaitan, do not worship the shaitan,
shaitan is your sworn enemy, you should worship
me, and don't you understand these things, and
then it will be told to them that
you have to enter into the hellfire.
And then Allah subhanahu wa ta'ala as
a warning in this world said, do not
think this punishment is just all about the
hereafter, if we wanted in this world, we
could put in the hereafter as well, we
could put something, a seal over your tongue,
over your mouth, so you would not be
able to even argue your case.
And we mentioned the hadith in which a
person will be arguing first and denying what
the angels will be claiming against them, and
then Allah subhanahu wa ta'ala will put
a seal on the mouth and then the
limbs will begin to speak.
And if we wanted in this world, we
could make you blind and you couldn't see
the way completely.
So now in the next verse Allah subhanahu
wa ta'ala says, وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ
مَكَانَتِهِمْ فَمَسْتَطَعُوا مُضِيَّاً وَلَا يَرْجِعُونَ This is, if
we so will, we could disfigure them at
their places, and they would not be able
to move, nor would they return.
So, لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ مَسْخ means to disfigure,
cause a disfiguration, so that the person doesn't
have human capabilities anymore.
The normal things that a human is able
to do are move forward, go backwards, do
something for themselves.
We could disfigure you to such a degree
that you would not be able to move
from your place.
Because part of the denial of the hereafter
and resurrection, which a lot of this is
about, essentially goes back to saying that Allah
subhanahu wa ta'ala doesn't have the ability
to do this.
So Allah subhanahu wa ta'ala is saying,
and He is expressing His power that we
could do this, we could do that.
So why do you disbelieve and deny that
you would be resurrected?
How difficult do you think that is?
Why do you think it's so difficult?
If you want, we could make you sit
down, we could cause you to become disfigured
and change you that you wouldn't be able
to move from your place.
We could make you sink into the ground.
The ground swallow you up.
You can't go this way, you can't go
behind.
فَمِسْتَطَعُوا مُضِيَّاً وَلَا يَرْجِعُونَ To carry on, to
go about their affairs.
وَلَا يَرْجِعُونَ Or go back somewhere.
You won't be able to do anything of
that nature.
And then Allah subhanahu wa ta'ala talks
about something even more subtle.
That just look at the changes in your
life.
What He said in لَمَسَخْنَاهُمْ عَلَى مَكَانَتِهِمْ That
would be obviously out of the ordinary.
That okay, we could just make you, disfigure
you and change you so that you can't
do anything.
That would be extraordinary.
Though we have the ability, let's give you
an example from something that you observe all
the time.
And that's why Allah subhanahu wa ta'ala
says, وَمَنْ نُعَمِّرْهُ نُنَقِّسْهُ فِي الْخَلْقِ أَفَلَا يَعْقِلُونَ
Which is, and whomever we give a long
life, we reverse him in creation.
لُنَقِّسْهُ فِي الْخَلْقِ We decrease him in creation.
So, whoever we give a long life to,
meaning if they don't die in their youth,
if they don't die in middle age, if
they don't die just after middle age, because
after middle age then a person begins to
نُنَقِّسْهُ فِي الْخَلْقِ There's نُقْصَان نُقْصَان means a
shortcoming, deficiency.
So, ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِرِينَ وَالتِّينِ وَالزَّيْتُونَ ثُمَّ
رَدَدْنَاهُ أَسْفَلَ سَافِرِينَ It's showing this cycle, that
we start as infants and then we begin
to walk and talk and eat by ourselves,
and we grow up, and we become stronger,
we become powerful, we can do certain things,
and then eventually it goes back downhill.
And the Prophet ﷺ used to seek forgiveness,
seek refuge from this, number of du'as.
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ أَنْ أُرَدَّ إِلَىٰ
أَرْضَ لِلْعُمْرِ Oh Allah, I seek your refuge,
that I be returned to evil old age,
decrepitude, becoming senile.
Another one is اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ
الْهَرَمِ means similar, هَرَم, هَرَم with a small
هَ هَرَم means again evil old age, decrepitude.
May Allah protect us from this.
Because we've seen people who are mashallah retain
their faculties until the last moment, they're working,
they're doing something, benefiting themselves.
Because at the end of the day, if
we're to become dependent on somebody else at
the end of our lives, then we can't
really do much for ourselves.
If a person was good, and then this
happened to them, then khalas, alhamdulillah, whatever they
used to do before, now they're unable to
do it because of a physical disability, mental
disability, whatever the issue is, inshallah they'll continue
to be rewarded for that because they would've
got up for tahajjud otherwise.
They would've prayed on time.
They would've been reading this much Quran, now
they can't, inshallah they will get their reward.
But they can't do anything extra.
If you could, if you didn't lose your
ability, and weren't struck with the disability, you
could do more.
You won't be dependent on anybody.
That's why the Prophet ﷺ made du'a
for this.
And that's why our old people, their du
'a becomes اللَّه تَنْدُرُسِّي there.
That's a very important du'a.
It means, كِسِكَ مُحْتَاجْنَا بَنَاِ Do not make
us in need of anybody.
Do not make us dependent on anybody.
Nobody wants to become dependent on anybody.
And in fact some people, they will make
this du'a that before you make me
dependent on anybody, take me away from here.
And there's people who worked until their last
moment.
And then they die.
And they're not that old relatively speaking.
They're old but they're not that old.
But then the wisdom that you can see
in there is that that was their du
'a.
Because they could have remained alive, but they
would not be able people anymore.
They would be dependent and they didn't want
to be dependent.
And they didn't want to be dependent on
anybody but Allah.
So Allah subhanahu wa ta'ala accepted their
du'a.
But this is a du'a that we
should make from now, not when we start
seeing the effects of old age.
But it's a du'a from now that
may Allah not allow us to return to
evil old age.
But keep us, inshallah, working for the sake
of the deen and worshipping Allah subhanahu wa
ta'ala.
It's very important for this.
Very important.
It ties with our last part of life.
I mean, a simple example.
A brother said to somebody else that yesterday,
somebody was nearly gonna hit me.
But I just about managed to escape.
Somebody was gonna hit me.
What that means is he was driving and
he just missed being hit in a very
deadly way.
It could have been critical.
But that could happen.
But the thing that made him shake was
the fact that he said, my last word
then was O-S-H-I-T.
That when I saw him coming towards me
and I just swerved and he avoided it,
the word I said was that.
If I hadn't been saved and I would
have been struck and I would have died
in this, my last word would have been
O-S-H-I-T.
Now we say this could be said, whatever
it is, quite easily by people.
But imagine if that is the last word
we say.
Because we couldn't say anything afterwards.
That is really something to think about.
That's why this thing when people say that
it's okay, I'm expressing myself in my swearing
and that's how I am.
Subhanallah, I really don't think that it's justified
in any way, shape or form.
Because the Prophet ﷺ said that a mu'min
is not a la'an.
He's not one who gives these kind of
curses.
He's not a person like that.
May Allah protect us from these spontaneous ones
as well.
They're the dangerous ones.
Because they come at critical moments, which could
be our last moments.
In a Muslim country, there was a doctor.
It's a story related by somebody.
There was a doctor.
He said, over my course of my career
in hospitals, I've seen 35 people die.
31 or 35 people die in front of
me.
Because he's a doctor, it's not that he's
a bad doctor.
It's just people die.
He's looking after them and people die.
He says, I'm trying to give them kalima.
I'm doing talqeen.
And I think the statistic was, what do
you think, 50%?
Sorry?
I think it was 1 or 2 from
35.
It's not that there's nobody there.
When there's nobody there, you die in the
middle of nowhere.
But if somebody giving you talqeen, you're not
able to say it.
It doesn't roll off the tongue.
Because you're not used to saying it.
At critical moments, what comes out?
S-H-I-T.
It's alright if it comes from the right
place.
But not from the wrong place.
Do you see what I'm saying?
La ilaha illallah, la ilaha illallah.
May Allah give us the kalima on our
deathbed.
And that's sad statistics.
That is sad statistics.
That if 1 or 2 out of 31
or 35, that's huge.
That's a big problem.
So then a person, if...
Nunaqishu fil khalq.
As Allah subhanahu wa ta'ala says, and
whoever we give long life, we reverse him
in creation, as the norm.
But there could be exceptions to that.
So they become like children.
They're no longer like adults.
They're in need of help and guidance to
do their most basic thing.
And the worst one is, it's not just
physical.
One is a physical disability, but the other
one is a mental deficiency.
Afala yaqiloon.
Don't they understand?
Allah subhanahu wa ta'ala is assisting with
them.
Don't they understand?
Don't they see these things so clearly, so
openly that these are the cycles we can
take people through.
That the person who has the ability to
disfigure them, to take them to the heights
of their life, and then back down to
decrepitude.
Can that person not resurrect somebody that's already
lived a life?
Just recreate someone that has already been alive.
And then they used to pass off the
Quran as poetry.
Somebody's thoughts, just rampant ideas.
They used to say, بل هو شاعر.
He's a poet.
That's why Allah subhanahu wa ta'ala says,
وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ إِنْ هُوَ
إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ لِيُنذِرَ مَن كَانَ حَيًّا
وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا
يَنْبَغِي لَهُ We did not teach him, meaning
the Prophet ﷺ, poetry.
And it is not proper for him to
even have, to even say poetry.
Meaning, that's not his nature to say poetry.
This is not poetry, and I'll explain why.
It is nothing of that sort.
But it is an advice, counsel, and a
readable book that explains the truth.
That's the nature of the Quran.
It's not poetry.
Some of you may be thinking, well, there's
good and bad poetry.
And there is good and bad poetry as
scholars have explained.
Imam Shafi'i said, الشِعْرُ كَلَامٌ Poetry is
just speech.
It's a form of speech.
وَالْكَلَامُ مِنْهُ حَسَنٌ وَمِنْهُ قَبِيرٌ And speech, you
have good speech, and you have bad speech.
So, it's just a category of speech.
It's a genre of speech.
That's what it is.
You can have good and bad.
So, why could this not be a good
speech?
Meaning, why could this not be good poetry?
We'll come to that.
A lot of people though, because the Quran
has kind of, it seems that it's condemned
poetry.
Which it hasn't.
It hasn't condemned poetry.
It's condemned poets.
Specific poets.
وَالشُّعْرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ
وَادٍ يَهِيمُونَ وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ The
reason is that a poet, if you've seen
a real poet, and I don't know if
you've seen a real poet.
You know, there are two levels of poetry,
and we need to understand this.
There's a lot of people who think they
write poetry.
Most people, commonly, they think poetry is just
something that rhymes.
But real poetry is something that is very
profound.
And the idea of poetry is to say
one line or two lines, and it means
so many different things.
Saying a very simple story in a rhyming
fashion is basic poetry, but that's not the
poetry that's intended here.
If you look at some of Iqbal's stuff,
I mean, the problem is that we as
an English-speaking nation, Muslims, are seriously lacking
when it comes to poetry.
There's hardly any good English poetry.
There's a few.
And that's a sad thing.
If you look in Urdu, Allahu Akbar.
There is so much poetry.
Arabic, Allahu Akbar.
So much praise of Rasulullah ﷺ.
Poems about everything.
Persian, Turkish, everything.
Comes to English, it's a sad case.
Kids aren't studying poetry anymore.
Children aren't studying poetry anymore.
When we're talking about poetry, we're talking about
something with a very deep meaning.
Something that just embodies a great thought.
That's what I'm...
Wait, you have to sit and understand it,
and you can think of different things as
to what it could mean.
Poetry is very indirect.
Poetry is very elusive.
Poetry is very...
It's all about metaphor.
You know, for example, Iqbal.
If you read his biography, he used to
go into like a trance.
Many of these poets, they can't just produce
poetry like that.
They have to be in a state sometimes.
They can't just...
You tell them, give me a poem.
If they're not in the right mode, they
can't do it.
It's almost like it's coming from somewhere.
And a lot of the time, it could
be from shaitan.
Right?
That's why...
That's the bad poetry.
Because there's a lot of awham in poetry.
And that's why it's actually said that أعذبه
أكذبه The sweetest of poetry is the most
false.
Right?
For example, I mean, there's one poem that
somebody had mentioned.
I can't remember it exactly, but there's a
lot of exaggeration in poetry.
You could lie and you can get away
with it because it's poetry.
You can bend the rules of grammar.
That's no problem.
Grammar is not sacred.
You could bend the rules of grammar.
That's fine.
People do that all the time.
But you can lie.
It's a metaphor.
It's a poem, brother.
It's okay.
That's what good poets, the so-called good
poets do.
You have to find what it means.
That's why if somebody says something in poetry
and it seems like it's kufr, you can't
really give a fatwa on the person.
Because it's poetry.
عجيب They can get away with it.
That's poetry for you.
You know, to say, they cried so much
that even Jibreel was wading in water.
It filled the heavens.
The person's tawbah was such...
I mean, there's a poem like that in
Urdu or something.
That they cried so much and the tawbah
was so much that if his tears could
be accumulated into the heavens, even Jibreel would
be wading waist high in water.
لا حوله ولا قوته إلا بالله What kind
of an exaggeration is that?
But it's poetry.
Then there's a good poetry.
For example, Iqbal says, گِلِ جَفَاءِ وَفَانُمَا جَوْ
حَرَمْ کَوْ أَهْلِ حَرَمْ سَهِ گِسِي بُتْقَدِي مِن
جَاكِ بَيَانْ كَرِي تُو سَنَمْ بِي كَهِي هَرِي
هَرِي What that basically means is some of
the people that live around the haram, such
a sanctified area, if the complaint that the
haram has of these people is so great,
because they have no respect, they don't honor
it.
گِسِي بُتْقَدِي مِن جَاكِ بَيَانْ کَرِي If you
go into a temple of idols, you know,
mute stone idols, and this complaint was to
be mentioned there, تُو سَنَمْ بِي کَهِي هَرِي
هَرِي The idols would start to sing, هَرِي
هَرِي That is such a serious complaint that
even it would make idols speak.
It's not truth, obviously.
But you can understand the profundity I'm speaking
about here.
It's not just about a story that you
tell in a rhyming way.
That's just a story.
There's no thought.
It just sounds nice.
But it's about when it makes you think.
That's poetry.
So it's a very special genre of work.
The poem I just mentioned is supposed to
be a good one, in the sense that
this is such a serious matter that if
you go into a temple of idols, even
they would begin to sing out.
It's such a big issue.
It's such a big deal.
They won't, but you know.
There was once a poet, he was able
to make up the first line, the two
parts of the first, one line only.
He just couldn't make up a second line
that would complement it.
You need at least two lines, you know.
You need the four parts.
So he was able to make up, two
came into his mind, he just couldn't make
the third one up.
And he's really concerned.
He's thinking, thinking.
Finally, he goes outside, and there's a vegetable
seller.
And he's saying something.
And in that, he says two lines.
And subhanAllah, they were perfect, as the second
line too is.
And he said, there you go.
So poetry is an ajeeb.
It's a totally different kind of a...
And we need people in English to say
good poetry, that is religious.
If you look in many of the Arabic
lectures, if you look in many of the
Arabic khutbas, Urdu bayans, you hear a lot
of poetry, in those languages.
When we speak in English, we can hardly
quote poetry.
You know, except maybe quote a few lines
from Dawood Wunsbi Ali.
Right.
On the day my deeds are displayed, I
know for one I'll be afraid.
That's quite nice.
But we need a lot more than that.
You know, there's a few poets we have.
You know, there's a few poets we have.
But we need a lot more.
Because it's really something that shows what a
civilization is about.
You know, it's an art.
And it shows civilization.
I think we as English speaking Muslims are
really behind somewhere.
But the Prophet ﷺ was not a poet.
Yes, there's many parts of the Qur'an
that rhyme.
But that's not poetry.
It will not fit on any...
There are about 17 or 18 scales that
it needs to fit on.
This was something that was determined later.
After the poems.
By Khalil Ibn Ahmad Al-Farahiri.
He looked at the poems, and he said
they all sound like very similar.
And he determined 16 or 17 different, what
do you call scales, pentameters, meters.
So, فَعُولٌ فَعُولٌ فَعُولٌ فَعُولٌ Right.
So there's different ones like that.
It fits on that, that scale.
Or it fits on another scale.
So the Qur'an will not fit on
any of that.
Yes, it will rhyme, but it won't fit.
So the Qur'an is a special category
which is above poetry.
It's called فَوَاصِل.
The rhyming in the Qur'an is called
فَوَاصِل.
So it's a special category.
Yes, the Prophet ﷺ on a few occasions
has said some poetry.
Just suddenly came up.
But what Allah subhanahu wa ta'ala is
saying here is that that's not something we
taught them.
Because a poet is known that they're in
their own world.
The Prophet ﷺ is not in their own
world in that sense.
إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى It's only...
It's but revelation from Allah subhanahu wa ta
'ala.
So he's not in his own world that
there's different negative and positive inspirations that are
coming to him.
That sometimes they say good ones.
Sometimes there were poets that they had to
drink to be able to say poetry.
The more they drank, the more they were
able to say good poetry.
Wallahu alam, I don't know what kind of
shaitan they were invoking.
But it's famous about an Urdu poet.
It was like that.
He was a proper sharabi.
And the more he drank, the more he
could say.
You give him drink and he started saying
poetry.
So, وَمَا عَلَّمْنَاهُ الشِّعْرَ That was not part
of the tarbih of Rasulullah ﷺ.
That was not part of the ta'leem
that we taught him poetry.
He doesn't know poetry.
He doesn't say poetry.
وَمَا يَنْبَغِي لَهُ Neither is it appropriate.
Neither is it suitable for him to do
that.
His mission is far nobler than poetry.
That somebody can pass off, somebody can interpret.
The Prophet ﷺ is saying a very specific
message.
There's a guidance.
That's why he says, إِنْهُوَ إِلَّا ذِكْرٌ It
is but a reminder.
وَقُرْآنٌ مُّبِينٌ And a clear, clear book to
read, Qur'an.
It's clear.
There is no two ways about it.
It's clear.
Allah subhanahu wa ta'ala has revealed it
to him in a very clear way.
It's Qur'anun mubeen.
Mubeen means totally explained, clear.
لِيُنذِرَ مَنْ كَانَ حَيًّا So that he could
warn those who are alive.
حَيًّا i.e. alive.
وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ And establish the word
against the disbelievers.
Now, what that means is...
See, Qurtubi mentions that this is obviously a
rejection of what the kuffar used to say
that he's a shaykh.
And whatever he says is all poetry.
Though they knew better.
They certainly say that.
They knew what poetry was.
They knew this was not poetry.
But saying he's a poet would be denigrating
him.
So it was kind of a really...
A statement that was not a truthful statement
on their part anyway.
Because they knew what poetry was.
And this did not fit poetry.
So the Qur'an is not poem or
poetry and the Prophet ﷺ is not a
poet.
And because poets are not...
A poet is normally based on khayalat, imaginations,
and inspirations of that nature.
So the Prophet ﷺ had to be firm.
He had to be accurate, authentic, reliable in
what he said.
إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ So it's
just a reminder.
So it is to remind those, to warn
those who have a heart.
Sorry, who are alive.
Who have a heart means the same thing.
They're alive in the sense that their hearts
are alive.
So it's not just about live people, but
it's people whose hearts are alive with iman,
with nourishment, spiritual nourishment.
They have basira, they have insight.
They will benefit from this.
Otherwise for the others, they won't be able
to accept it.
They won't be able to really benefit from
it.
They might appreciate it, but they won't be
able to really take it and benefit from
it.
وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ And then in there,
Allah subhanahu wa ta'ala is giving them
reminders.
Allah is giving them arguments.
Allah is showing them many proofs.
They're still not believing in it.
So this will become a source of burden
and a proof against them.
عَلَى الْكَافِرِينَ Upon the kafirin, upon the kuffar.
Because they're like dead people who are not
understanding.
Though they're alive, they're like dead people because
their hearts are dead.
Imam Baydawi, the mufassir, he says that Allah
subhanahu wa ta'ala put them as opposed
to حَيَّن وَيَحِقَ الْقَوْلُ عَلَى الْكَافِرِينَ Because they're
not hay, because their hearts are dead.
That's why the proof can be established against
them.
So they may be very intelligent individuals.
But because they have no iman, they really
don't understand.
Because though they understand worldly things that are
for the next 10, 15, 20, 30, 50,
100, even 200 years.
But they cannot think about what's to really
benefit them after their death.
That means they're short-sighted.
That means though they're intelligent, they have like
a partial intelligence that only covers things of
this world.
Their intelligence doesn't go to the next world.
And that's what Allah subhanahu wa ta'ala
is trying to tell them that don't just
think to this world.
Think about the hereafter, because that's really where
you're going.
So now Allah subhanahu wa ta'ala tries
again.
And He mentions some of the other evidences
of His qudra and His power.
In here Allah subhanahu wa ta'ala speaks
about certain other aspects that express His ability
and His omnipotence.
And that is, that don't they look at
these things.
Which is, did they not see that we
have created for them cattle among other things,
made directly by our hands.
And when they become, and then they became
their owners.
And we have brought them under their control.
So as some of them are their means
of transport and some of them they eat.
And for them, there are also other benefits
in them and things to drink.
So Allah subhanahu wa ta'ala is speaking
about some of the most basic things they
deal with every day.
Saying, we made them from our hands, through
our power, through our ability, we're the one
who created them.
Now, a few things here.
اَنَّا خَلَقْنَا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا We
created for them with that which our hands
made, an'am, cattle.
So He talks about cattle.
Firstly He says, what we made by our
hands.
Clearly that cannot be taken literally.
Because we see the way cattle are made.
Not made, the cattle are not made.
صَنَعْ sun means to make something.
And here this is obviously not in its
literal meaning.
Because cattle are born from an embryonic just
like human beings.
So Allah subhanahu wa ta'ala is just
trying to say that we are behind it.
We're the cause of it.
Right?
We're the cause of it.
an'am So this is an example of
cattle.
How many things you can do with cattle?
How many things you can do with four
-legged creatures?
And that's what He's speaking about.
Can you not look at these four-legged
creatures that you deal with every day, that
you need so much, that you benefit from.
Look at them with a view of who
made them, what are they for, where they
come from, and the scale of these things.
So Allah wants them to think.
He wants all of us to think.
Because this will strengthen our faith as well.
We made all of these things without any
helper, without any assistance, without the need of
resources.
We can create these things.
Al-ibil, wal-baqar, wal-ghanam.
Camels, cows, goats, sheep, etc.
Think about these things and think how they
go back to Allah subhanahu wa ta'ala.
Fahum lahaa maalikoon.
Although we've made them, we've created them, we've
supplied them, they become, meaning the people, they
become the owners of them, they can do
what they want with them.
Fahum lahaa maalikoon.
Maalik, they're the owners, they become possessors of
them.
Wa dhallalna lahum.
It's not just that they've become owners of
them.
Wa dhallalna lahum.
This is the absolute fascinating aspect here.
And we have made them subordinate.
We have made them subject.
Follow your orders.
Dhallalna.
Dhallal means to be so subjugated, humiliated, so
low down that somebody's overcome you.
Wa dhallalna lahum.
We've given them under your control.
Ibn Kathir says that they've been given under
control in the sense that even though they
may be bigger than you.
I mean, can you imagine if a camel
is smaller than a human being?
But we're able to ride it, we're able
to control it such that if a young
child is taught how to control a camel,
they will be able to make it sit
and stand.
If he wanted to, he could make it
sit and stand.
You just have to know how to do
it.
Try that with a human being.
Right?
Unless you've absolutely broken their intellect and totally
indoctrinated them, you just can't do that.
But yet with this massive camel and elephant,
with their physical ability, the prowess, if they
refuse, as camels sometimes would refuse, what are
you gonna do?
But Allah subhanahu wa ta'ala has made
it such that he's able to do that.
Even a child will be able to drive
it if he wants to.
Such that sometimes in the deserts, you'll have
a hundred camels just tied with a thin
string.
And they will all go in a straight
line following each other.
Ajeeb!
How is that possible?
They will all go in a straight line
with that small string that's attaching each one
of them.
It's like a train of camels, they call
it.
Allah subhanahu wa ta'ala is purified.
Allah is glorified that he gave these in
our control like that.
So we're able to use them.
فَمِنْهَا رُكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ So you use them
to ride on, and you also eat from
them.
Look at the multifunctional animal, that it gives
you so many different benefits.
So you will ride on it in your
journeys, you will lay it with your baggage,
with your burden, and then you'll eat it.
You'll eat from it.
And then, وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ Not just
that, for those who understand Arabic, منافع is
in the نكرة, is non-specific.
وَمَشَارِبُ To show the different amounts of benefits
that could come from it.
Because the نكرة is used sometimes to just
show an absolute variety, total generality.
That there are so many benefits aside from
the main two that we mentioned, which is
riding and eating from them.
Like for example, when you slaughter this animal,
how are you gonna benefit from it?
You can benefit from the skin, you can
make shoes, you can make leather jackets, you
can make all sorts of different things.
You can use the wool of it, from
a sheep for example, even while it's still
alive.
It gives you sheep every few years, or
every year, whatever it is that it gives
you.
You can benefit from its fat, from its
meat, from the fact you can make soap
and other things of that nature, from the
bones even.
And nowadays Allah subhanahu wa ta'ala has
opened it so much that you can make
things from nearly every aspect of it.
From its rennet, to its everything.
You can drink its milk, you can...
If you just want to ponder over that
one aspect, just one animal and see the
benefits from it, you'll see that.
مِن بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ
That Allah subhanahu wa ta'ala, how intricately,
how beautifully, with such great craftsmanship, that between
the farth and the dam, between the filth
and the blood, comes pure milk from an
animal.
عَجِيب!
أَفَلَا يَشْكُرُونَ That's the main thing Allah subhanahu
wa ta'ala is saying.
Then do they not give thanks?
The reason they don't give thanks is we
don't ponder over these things.
That's why some people say reflection for a
moment is better than a hundred nawafil.
Because sometimes a hundred nawafil, raka'ats of
nawafil, are just movements that we do.
But a moment of reflection will get us
that much closer to Allah subhanahu wa ta
'ala.
Not to say you just sit and think,
you could.
If you can think that level.
But nawafil are beneficial.
But the general idea is that if your
nawafil are just movements, thought for a moment,
just to think and bring Allah subhanahu wa
ta'ala into the picture is so powerful.
May Allah give us the tawfiq to do
this kind of tafakkur.
أَفَلَا يَشْكُرُونَ They do not give thanks.
Why do they not give thanks?
So the whole point of these verses is
to actually mention some of these bounties and
these benefits.
Some really simple ones that they see around
them all the time, they benefit from in
so many ways.
That they should give thanks and they should
worship the one who gives these things to
them.
And that's why Allah subhanahu wa ta'ala
then says how despicable they are.
That what they do is that despite all
of these benefits that they could gain from
these things, what do they do?
وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنصَرُونَ So
would they...
They have adopted gods other than Allah so
that they may be helped by them.
These gods, they don't benefit them in any
way, shape or form.
They have to defend these gods, these idols.
And yet Allah subhanahu wa ta'ala who
gives all of these benefits, they do not
listen to him.
That's why Allah subhanahu wa ta'ala then
continues to show how idols are so helpless.
لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُودٌ مُحْضَرُونَ فَلَا
يَحْزُوكَ قَوْلُهُمْ إِنَّا نَعْلَمُ مَا يُسِرُونَ وَمَا يُعْلِنُونَ
They have adopted gods other than Allah so
that they may be helped by them, they
think.
They cannot help them, rather the disbelievers themselves
are like an army brought forth for protecting
them, meaning these so-called gods.
Allah subhanahu wa ta'ala tells them that
you guys are like an army, that if
anybody says anything bad to these gods, you're
willing to fight wars if somebody denigrates your
gods.
And these are gods that are supposed to
benefit you, they're supposed to help you, but
you help them.
And you're willing to spill other people's blood
for that reason.
What kind of stupidity and foolishness is that?
And here on the other side, Allah subhanahu
wa ta'ala gives you all of these
things.
He makes you the owners of these things.
He allows you to use them to your
will.
And you do not give thanks to Him,
and yet you give thanks to these idols.
They are stone, they can't speak, they can't
hear, they can't see.
And you worship them and you call on
to them, and yet they don't respond to
you.
Allah has saved us.
Allah has saved us.
Think about it.
That if you had to go to a
little idol that we bought in a shop,
and put it in our house, and then
had to light candles and agarbatti, you know,
frankincense and what do you call?
Incense, right?
And make it look good, and I don't
know what else you have to do.
Allahu Akbar.
Allah has saved us.
Wallahi, Allah be thanks.
Because can you imagine if we are doing
that?
That we are the greatest scientist, we do
all these great things in the world, very
logical things, and we come and then we
go to this little idol, and we do
these funny things.
Allah be thanks.
These things can't help you in this world
in any physical way, any way whatsoever, and
neither can they be a source of intercession
for you in the hereafter.
In fact, وَهُمْ لَهُمْ جُنْدٌ مُحْضَرٌ This could
be read in two ways.
One is that you people are a ready,
prepared army to defend them if anybody says
anything bad about them, because that's what the
way they used to do.
That's the way they used to act.
Or it could mean that in the hereafter,
these same idols are going to come and
be an army against you saying that, we
didn't tell them to worship us.
They used to just worship us.
We've got nothing to do with it.
Because a lot of the time these idols
are actually representations of some pious person who
poor person died, didn't even know this was
gonna happen to him.
Just like some of the people in the
graves, some of these pious, pious people in
the graves, and there's a big industry above
them.
The people are coming and doing tawaf around
their graves, and I don't know, doing what
else around their graves.
Qatada mentions that these mushrikeen, the pagans used
to get really angry if somebody denigrated.
I mean this is traditional.
This was from the time of Ibrahim A
.S. when he went and broke the idols.
Look how angry they got.
They made a fire that nobody had ever
seen.
Such a fire that they had to invent,
somebody had to invent the catapult to throw
him in there.
So the thing is that they see all
of these signs of ours that are clear
under their disposal, yet they go back to
these idols and they worship them.
And then they defend them as well.
Fala yahzooka qawloohum That's why, once you see
the Prophet S.A.W., another benefit of
this is that he's establishing for the Prophet
S.A.W., you don't have to worry
about them at all.
They have no standing whatsoever.
That's why, whatever they say to you should
not concern you because they can't do anything.
What they call out to is the weakest
of the weak.
They can't do, Fala yahzooka qawloohum.
Their qawl, their statements should not even make
you grieve.
You got nothing to grieve about because it's
not coming from any form of intelligence.
When they disobey, when they belay you, when
they denigrate what you say, and they make
up things about you, don't worry about it
at all.
This is give reassurance, give strength to the
Prophet S.A.W. إِنَّا نَعْلَمُ مَا يُسِرُّونَ
وَمَا يُعْلِنُونَ We know everything that they're doing
both openly and in secret, both in what
people can see and what people cannot see.
We know exactly what they're doing and we
can take them to task anytime.
And then a bigger evidence, another proof Allah
Subhanahu wa ta'ala gives to make them
think even more if they haven't thought.
أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا
هُوَ خَصِيمٌ مُّبِينٌ وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ
قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ So their
remarks must not grieve you.
Surely we know what they can see and
what they disclose.
Then did man not see that we have
created him from a drop of *?
Then suddenly he stood as an open adversary
to us.
Make him reflect.
There's a lot of contrast here.
Every human being believes where they come from.
That they come from, if they're continuing the
cycle, they will know that they come from
a drop of *.
And then that's what you're created from.
And then you become an arguer.
You become an opponent, an adversary.
And you start arguing as though you've got
something to argue about.
Just showing that absolute contrast there.
He has set up an argument about us
and forgotten his creation.
He's forgotten where he originally came from.
If a person was to think about that,
he'd know the qudra of Allah.
That from this small clot of blood, Allah
subhanahu wa ta'ala makes him this human
being.
What right does he have then to challenge
the maker that took him through all of
these stages?
So again, if Allah could create you from
this drop of blood, then why can he
not recreate you?
And then Allah subhanahu wa ta'ala says,
وَضَرَبَ لَنَا مَثَلًا They set an argument about
us.
They give an example.
And what that is referring to is one
of the mushrikeen, Ubay ibn Khalaf.
He came with a very old piece of,
two pieces of bone.
And in front of Rasulullah ﷺ and he
rubbed them together because they were so brittle
and so worn out that it totally disintegrated.
And he was trying to say, how is
it possible that Allah subhanahu wa ta'ala
is gonna bring this back?
Nowadays, you couldn't even bring that argument.
Because we've seen how these things can be
made artificially.
But in those days, to get that back
to normal would have been a difficult task.
So the argument is basically according to their
time and age.
People have other arguments now.
But Allah subhanahu wa ta'ala has responded
to these things.
That's why Allah subhanahu wa ta'ala is
very angry about this.
وَضَّرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقًا He strikes such
an example for us and he's forgotten his
creation.
He's forgotten his creation.
He said, قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ
قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةً وَهُوَ بِكُلِّ
خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ
نَارًا فَإِذَا أَنْتُم مِّنْهُ تُوقِدُونَ So then the
argument that he puts forward is, who will
give life to these bones when they are
decayed?
Say, these will be revived by the same
One who has created them for the first
time and who is fully aware of every
creation.
The One who created for you fire from
the green tree and in no one time,
and in no time you kindle from it.
Which is another aspect to this.
But after Allah subhanahu wa ta'ala says
that when He said that question, when He
said this, Allah subhanahu wa ta'ala responded
this way that the One, the Being who
created you the first time round, He can
recreate you.
It doesn't matter what you've become.
And then, قُلْ يُحِيهَا الَّذِي أَنْشَأَهَا أَوَلَ مَرَّةً
وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُم مِّنَ
الشَّجَرِ الْأَخْضَرِ نَارًا In another place Allah subhanahu
wa ta'ala says, He's the One who
created the heavens and the earth.
Creating you is much easier than creating the
heavens and the earth.
So why do you deny that?
Even though you believe that Allah did create
the heavens and the earth.
الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا Then
Allah subhanahu wa ta'ala is giving a
more sophisticated example for those who think, who
think they think more.
By giving them a contrasting aspect that who
is the One that's able to bring two
opposites together.
Which is an impossibility in this world.
جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا The One
who is able to bring from, created for
you fire from the green tree.
A fresh green tree that gives sparks.
This is actually referring to a specific tree
which was called the markh and the ifar.
It's specifically found in Arabia.
When the branches of these trees used to
be rubbed together one another, they would kindle
with fire, even though it's a green tree.
It probably had some particular properties in there
that created this reaction.
So Allah subhanahu wa ta'ala said, look
at this, this is something that you need
water to create.
The water is sucked into it, in the
sap of it.
It's green, you can see it green.
It's not dry and brittle.
It's not dried out.
It's green, and yet you kindle fire from
it.
And you would expect the fire is extinguished
by the water, by the moisture, but in
this case it isn't.
Who is that who is creating this for
you?
That's why a poet says, جَمْعُ الْنَقِيدَيْنِ مِنْ
أَسْرَارِ قُدْرَتِهِ The unification of the opposites, two
opposites coming together is from the secrets of
His ability.
هَذَا السَّحَابُ بِهِ مَعٌ بِهِ نَارٌ If you
look at these clouds, both in it is
fire, water and fire.
Though they give rain to these trees, you
can still create fire from it.
Source being one.
That's why Allah says, أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ
وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُمْ بَلَا وَهُوَ
الْخَلَّاقُ الْعَلِيمُ Is it that the one who
has created the heavens and the earth has
no power to create ones like them?
Why not?
He is the supreme creator.
خَلَّاق خالق The creator.
خَلَّاق The one, it's a term of مُبالغة,
they say.
To show great ability, supreme creator, the all
-knowing.
Creates in a knowing way as well, with
knowledge.
خَلَّاقُ الْعَلِيمُ And then to show that it
doesn't take any strength, it doesn't take any
effort rather, to create these things.
Allah subhanahu wa ta'ala gives an example.
He says, إِنَّمَا أَمُرُهُ إِذَا أَرَادَ شَيْئًا أَن
يَقُولَ لَهُ كُنْ فَيَكُونَ Very powerful verse.
His practice, when he intends to do something,
is no more than he says, Be, and
it comes to be.
كُن Be, like become.
فَيَكُونَ And it be's, and it's there, and
it is.
Ulema have looked at this verse, and some
say that Allah subhanahu wa ta'ala, when
He creates things, He does say كُن.
His divine speech, He says كُن, and He
creates things.
Other ulema said that, No, this is just
to show how fast He's able to create.
We don't wanna limit Allah to say that
He has to say even كُن.
Allah is more powerful than that.
He just has to, He creates from nothing,
without even having to say anything.
And this is just a metaphor to show
how fast He can create something, in a
human terms, that, you know, use the word.
And others said, there's a third group which
said that we leave it to Allah as
to exactly what He means by that.
But the one thing is definite, that His
power is very, it's instant.
And then Allah subhanahu wa ta'ala, in
praise of Himself, فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ
شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ
شَيْءٍ So pure from every fault is the
one in whose hand is the مَلَكُوت, the
dominion of all things.
And towards Him, you are to be returned.
So that is what the final point is
that we need to drive home.
Is you will be returning to Him, and
He will judge you according to all of
these things.
مَلَكُوتُ كُلِّ شَيْءٍ What is مُلْك؟
تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكِ What's the difference between
مُلْك and مَلَكُوت؟
Say مَلَكُوت is a more powerful term for
مُلْك.
مُلْك means dominion, something that you own, your
ownership of something.
مَلَكُوت is even more intense.
And that's why you have a number of
other terms like that.
You have مَلَكُوت, you have جَبَرُوت, رَحَمُوت, رَحْمَة.
رَحَمُوت is more abundant mercy.
مِلْك or مُلْك and مَلَكُوت is more abundant
possession and ability.
Now you can see why Allah subhanahu wa
ta'ala wants this surah to be recited.
Because the amount of reassurance it can give
somebody, a Muslim, a believer, reading it every
morning, with understanding, refresh their faith each morning.
If you read this every morning, and all
of these arguments that are made in there
about the power of Allah subhanahu wa ta
'ala, think about it.
If you read this with some reflection and
thought every morning, eventually it become a lot
more easier and it'd be faster.
Do you think you'd be fearful of anything
the whole day?
Your jobs would be done because there's so
many things that are being mentioned in this
surah that will help you throughout your day.
Because you will feel that Allah is with
you, everything is in His possession.
You won't cry over things that you miss.
And you'll have great confidence in things that
you think you can gain.
It's the power of the surah and the
meaning of it as well.
Not just that it's just a surah that
you read, but it's the meaning in it.
It's one of the very powerful surahs in
a short amount of space that Allah subhanahu
wa ta'ala tells you a story about
a fight between iman and kufr.
And how Allah subhanahu wa ta'ala could,
and it's possible that a person be eliminated
in this world, like Habib al-Najjar.
But then Allah subhanahu wa ta'ala continues
his mention, that he's remembered afterwards.
In such a way that we're told that
everybody should know this surah.
Everybody should have this surah in their hearts.
May Allah subhanahu wa ta'ala give us
the tawfiq that now when we recite this
surah, we'll have some understanding of it.
Try to reflect more over it.
Listen to some other tafasir, read some other
tafasir about it.
Refresh your memories about this surah.
Because it's a very powerful surah, very important
surah, very significant surah, that we need to
keep in mind all the time.
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْءٍ أَن يَقُولَ لَهُ
كُنْ فَيَكُونَ That's a very powerful verse.
So many verses in here that just stand
out.
For example, if we were to ask everybody
sitting here, that if you've...
Which verse, which message, which counsel, which guidance,
which remembrance in there has most affected you?
I guarantee you that you wouldn't all say
the same thing.
Everybody would have a different point that you'd
find out.
That's the most interesting thing.
That the way the words of Allah subhanahu
wa ta'ala are is that it gives
you many different messages all focusing on the
same thing.
But everyone will affect each person differently.
And that's why there's so many things that
are like repetitions in the Quran.
So that sometimes if you pass over them
and they haven't affected you at that time
because your heart is not in the right
place at that time, it'll affect you somewhere
else.
But that's why we have this constant reading
that eventually it will affect us more.
More of it will affect us.
So may Allah subhanahu wa ta'ala give
us the tawfiq.
He's given us the tawfiq to cover this
surah.
May Allah subhanahu wa ta'ala give us
the tawfiq to cover more, to reflect over
it, to read it, and to benefit from
it.
May Allah make it a source of barakah,
the reading of the Quran in our life.
And just to reiterate, there is a hadith
which mentions that whoever recites it in the
beginning of the day, all their day's needs
are fulfilled.
And it's the heart of the Quran.
Some scholars say it's the heart of surah
Yaseen itself.
Which eventually is in paradise, because that's the
ultimate.
After a person has all of the bounties
that they have, then it'll be said, Peace
be upon you.
Which will be this welcome, this statement from
Rabbun Rahim.
From the merciful Lord.
So may Allah subhanahu wa ta'ala allow
us that.
That call to receive that greeting from Allah
subhanahu wa ta'ala.
Surah
Yaseen.
Surah Yaseen.
The point of a lecture is to encourage
people to act, to get further.
An inspiration, an encouragement, persuasion.
The next step is to actually start learning
seriously.
To read books, to take on a subject
of Islam and to understand all the subjects
of Islam, at least at their basic level.
So that we can become more aware of
what our deen wants from us.
And that's why we started Rayyan courses.
So that you can actually take organized lectures
on demand whenever you have free time.
Especially, for example, the Islamic essentials course that
we have on there, the Islamic essentials certificate,
which you take 20 short modules.
And at the end of that, inshallah, you
will have gotten the basics of most of
the most important topics in Islam and you'll
feel a lot more confident.
You don't have to leave lectures behind.
You can continue to listen to lectures.
But you need to have this more sustained
study as well.
Jazakallah khair.
Assalamu alaikum warahmatullahi wabarakatuh.