Abdur Rahman ibn Yusuf Mangera – The Heart of the Quran- An Enlightening Commentary Tafsir of Surah Yasin Part 3
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The speakers discuss the history and significance of Islam, including its use for creating pairs, creating pairs, and creating everything. They also touch upon the concept of the sun and its movement, the importance of finding a cure for a disease, and the importance of protecting people from harm and the importance of protecting the ship in case of an accident. They also mention the importance of the God and the need for people to receive mercy.
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In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due 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 bless and grant peace to
many until the Day of Judgment.
The last time we covered the verses of
Surah Yasin, which explained from a historical point
of view what had happened to a nation,
a group of people who had not believed
in Allah subhanahu wa ta'ala after the
message had come to them, the people of
Antioch.
Allah subhanahu wa ta'ala, after completing that,
in this third part of this series, Allah
subhanahu wa ta'ala, in the verses we'll
be covering, first He said, He spoke about
some of the other signs.
After mentioning the story, He began to speak
about other signs, mostly from nature.
Signs about how Allah subhanahu wa ta'ala
causes dead things to come back to life.
And because people couldn't understand that, how humans
will come back to life, Allah subhanahu wa
ta'ala is giving examples from other creation.
Especially dead land, other dead forms of creation
that are given life and brought back to
its greenery and to its freshness.
Allah subhanahu wa ta'ala continues, the verse
we're on is verse 36.
Allah subhanahu wa ta'ala continues to discuss
His greatness and His majesty and His overarching
power over everything.
So He's going to give us some other
examples.
He's going to be speaking about things which
were so important to people.
So Allah subhanahu wa ta'ala says here,
I seek refuge in Allah from the accursed
Satan.
In the name of Allah, the Merciful, the
Compassionate.
Allah subhanahu wa ta'ala continues, the verse
we're on is verse 36.
And what that means is, Allah subhanahu wa
ta'ala says, pure is the one who
has created all the pairs of whatever the
earth grows, and of the humans themselves, and
of that which they do not know.
And a sign for them is the night.
We strip the cover of the day from
it, and they are suddenly in darkness.
And the sun is quickly proceeding towards its
destination.
That is the designing of the almighty, the
all-knowing.
And for the moon, we have appointed measured
phases, until it turns pale, curved, and fine,
like an old branch of a date palm.
Neither it is for the sun to overtake
the moon, nor can the night outpace the
day.
Each one is floating in an orbit.
And it is a sign for them that
we boarded their children in the loaded ship,
and created for them things similar to it,
on which they ride.
If you just ponder over that translation for
a moment, you'll see that it is speaking
about practically everything that we deal with in
the heavens and the earth.
It speaks first about pure is the one.
There's always the praise for Allah subhanahu wa
ta'ala because He is beyond defect.
His creation is perfect.
And He is the one for whom all
praise is due.
Pure is the one who created all things
in pairs.
All things in pairs.
Now let us not take that from a
human perspective, and try to implement that on
every other creature out there.
Because when we're talking about human beings, we're
talking about a male and female.
When we're speaking about plants, yes, there is
a male and female in that as well.
But in many other things, there's not necessarily
a male and female like there is in
living plants and living beings as human beings.
So Allah has created a pair, which means
a variety.
The word azwaj doesn't have to refer to
pairs that are complementary to each other or
are different to each other.
This is speaking about different categories.
So in everything Allah subhanahu wa ta'ala
is the one who is responsible for their
different categories.
And subhanAllah I feel that there is an
indication in there which belies some of the
negative aspects of the evolution theory.
Because Allah subhanahu wa ta'ala is the
one who created everything in pairs, categories, in
everything in its own unique way.
So Allah subhanahu wa ta'ala, if things
do move from, some things do go through
an evolution process of moving from one thing
to the other, Allah subhanahu wa ta'ala
is the one who creates it.
Allah is the one who creates it that
way.
But the one thing is that Allah subhanahu
wa ta'ala created the human being Ashraf,
Karamna, we ennobled the Bani Adam, the children
of Adam.
We made them noble.
So no way can they be a vastly
ignoble creature.
I mean, no offense to monkeys or anything
that represents that, but it's considered not to
be a very noble creature by most people.
Again, with no offense, but it's just the
way it is.
We don't wanna get into that discussion right
now, but the main thing here is that
Allah subhanahu wa ta'ala is responsible for
creating the categories and the types in everything.
So He explains, it's the pairs of whatever
the earth grows, and of the humans themselves,
and of that which they do not know.
So these are two things that we do
know.
And we can see and we're so...
the humans are so in need, so much
in need of these things that grow from
the ground and from the earth.
But also those things which you do not
know.
Another one is, and a sign for them
is the night.
A very clear sign is the night.
We strip the cover, the word is نَسْلَخُ
مِنْهُ النَّهَارُ And the word نَسْلَخ, سَلَخ, is
actually used for stripping the skin away from
an animal.
Because the skin, the wool, the fur on
top, whatever it is, when you strip that
away, it's a whole different color underneath.
And only after stripping it away can you
access the inside.
And likewise, Allah subhanahu wa ta'ala says
that we strip the cover of the day
from it and they are suddenly in darkness.
So the inner portion is the darkness.
That's the default state.
The light above it is the temporary state.
So night is the default state.
Day is what is put over it.
That's transient and temporary.
Then he speaks about the sun.
We look at the so-called movement of
the sun from our perspective.
So from a human perspective we're saying the
sun is quickly proceeding towards its destination.
It doesn't say the sun goes around the
moon or the moon goes around the sun.
That's what people read into this.
The Qur'an is silent of that fact.
Yes, the Qur'an does say that each
one proceeds on its course.
But that doesn't mean it goes around the
sun or the moon or the earth.
It's silent to that fact here.
Because look what it says.
The sun is quickly proceeding towards its destination.
And clearly from our observation, that's what it's
doing.
Number one.
And if we don't look at it from
our observation, but we look at it from
Allah subhanahu wa ta'ala, from the perspective
of the sun itself, it is so many
thousands of times greater than this earth.
And it has a course that it moves
in as well.
But it's not around the sun.
Sorry, it's not around the earth.
But it has a course.
But we're so insignificant and so small in
relationship to the sun that we can't see
the course that it's moving in.
So the sun has its course, but we're
not privy to it.
We're not informed.
We can't observe its movement.
For us it stands still from a solar
perspective, from astronomers perspective.
But if we look at it from our
perspective, we see its movement.
But the main thing is to focus on
the fact that look, because the discussion about
the sun is following the discussion about the
night and day.
Because the day, the light that covers or
that illuminates the darkness rather, changes that state
is by the sun.
And the sun has a movement.
And we know that.
It's something we can observe that it starts
here and it ends there.
And then it says, the sun is quickly
proceeding towards its destination that is the designing
of the almighty, the all-knowing.
And for the moon we have appointed measured
phases until it turns pale, curved and fine
like an old branch of a date palm.
So we see this month after month, if
you care to go and look for it,
that it starts off very small as a
sliver, the hilal.
Then it grows and it gets bigger and
then it starts to recede.
And we see that every month that eventually
it will recede into this old withered, as
though it's an old withered stick from a
palm tree.
Something of that nature.
Nowhere does it say something is going around
the other because you could look at this
from many different perspectives.
Neither it is for the sun to overtake
the moon nor can the night outpace the
day.
Which means that one dominates the other, right?
One dominates the other and the sun never
rises except in areas where that's the case.
Where it's the norm for the sun and
the moon, it does not change that course.
Otherwise it's a set norm.
Which means that everything in this world is
going according to a particular plan until the
day of judgment when things will be different.
So the fact that in some places the
sun's light is mitigated in a sense and
it's cold and so on and so on
seems like darkness, well that's the norm there.
That's the way it is.
It's never been otherwise necessarily.
Neither is it for the sun...
So there's no haphazard system.
It's a predictable system.
Right?
It's a predictable system that we're going through.
Neither is it for the sun to overtake
the moon nor can the night outpace the
day.
Each one is floating in an orbit.
But in an orbit that is relative to
it.
So it doesn't have to be that it's
an orbit around the earth that insists that
the sun has to go around the earth
or the earth has to go around the
sun.
That's a separate aspect.
If that's what it does, well that's its
orbit.
But the Quran is just saying this is
the orbit.
So you cannot say that...
Well, some astronomers would have thought that the
sun goes around the earth.
But that's their thought.
And then it goes back to history.
Because pretty much all nations, just as we
have, all nations had heard about the Ark
of Nuh A.S. And now the Ark
of Nuh A.S., whoever was in there,
is related to us.
Every single person here that is listening to
this and will read this has some relative,
some great ancestor in there.
That's why he's saying...
And it is a sign that we have
boarded their children in the loaded ship.
And created for them things similar to it
on which they ride.
There'll be more tafsir of this as we
continue.
So that's the first part of this, of
the verses that we're covering today.
Then the other parts speak about the hereafter.
So let's look at this in a bit
more detail.
سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا سُبْحَانَ, we've already
explained that.
It means Allah is transcendent and pure above
any form of defects.
He is the one who's created all of
the pairs, all of the categories of things
and all types of everything.
Whether it be the difference in color, whether
it be difference in their taste, whether it
be difference in their form and difference in
every other way.
Those are the main differences you see.
Color, size, taste and so on.
And it's in everything else.
So all accidents that occur on any of
these substances, meaning all temporary states or all
characteristics of things, Allah subhanahu wa ta'ala
is the creator of them.
He says, مِمَّا تُنبِتُ الْأَرْضِ From that which
the earth grows and from yourself.
وَمِمَّا لَا يَعْلَمُونَ And also those things that
which they do not know.
Allah subhanahu wa ta'ala says in another
verse, وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
That we created pairs, categories from everything just
so that you would make some remembrance, you
would reflect and remember.
Then, وَآيَةُ اللَّهُمُ اللَّيْلُ Speaks about the ayah,
the sign, one of the signs, one of
the biggest signs because people, they value the
day.
In fact, some people subhanAllah, when winter comes
along, they get depressed.
But they should go and go to a
doctor and speak about it because there is
a cure for this apparently.
Some people don't know, they think it's just
misery that they go through.
But there is a cure for it, there
is some imbalance somewhere that can be treated,
inshaAllah.
وَآيَةُ اللَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارِ فَإِذَا هُمْ
مُظْلِمُونَ So I explained already, نَسْلَخُ مِنْهُ النَّهَارِ
We strip away, so that to uncover what's
beneath it.
So we take away the sun and then
there is the night that remains there.
وَالشَّمْسُ التَّجْرِيلِ مُسْتَقَرِّ اللَّهَ The sun will continue
to move in its course, whatever that course
is.
It cannot falter this way or that way.
It cannot move of its course.
And it will continue to do this until
Allah subhanahu wa ta'ala wills it to
do so.
And that's why we learn in the ahadith
that when...
which we covered in quite detail in the
signs of the day of judgment, the major
signs, that one day it will seek permission
and it will not be permitted to rise.
So in our perspective to continue in this
way.
And it will be sent back, sent backwards.
That's when it will rise from the west.
So the sun continues in its course every
day, day after day.
It continues in its course because Allah subhanahu
wa ta'ala permits it to continue and
illuminate the next part and continue.
But one day Allah subhanahu wa ta'ala
will say that you can't.
And that is the day of judgment.
So when the day of judgment comes, then
initially a sign will be given that will
rise from the west.
And after that it will stop.
With regards to the word مُسْتَقَرٌ لَهَا Ibn
Kathir says that there are two opinions about
this.
Because there's a hadith in which the Prophet
sallallahu alayhi wa sallam said to Abu Dhar
radiallahu anhu, Oh Abu Dhar, أَتَدْرِي أَيْنَ تَغْرُبُ
الشَّمْسِ Do you know where the sun sets?
When you see the sun set, do you
know where it sets?
Well, he didn't say when the sun sets.
He says, do you know when the sun
sets?
قُلْتُ أَللَّهُ وَرَسُولُهُ أَعْلَمُ Abu Dhar radiallahu anhu
says, I replied Allah and His Rasul know
best, His Messenger know best.
قَالَ فَإِنَّهَا تَذْهَبْ حَتَّى تَسْجُدَ تَحْتَى الْعَرْشِ It
continues to go until it makes prostration.
It prostrates under the Arsh.
Now the question that many have put up,
those who want to find faults, is that
we know that the sun just moves to
another area.
When it's no longer day here, it's day
somewhere else, it's gone somewhere else.
There's no time where it disappears completely and
it's gone from the entire universe.
There's always where it's somewhere.
So how is it possible that the Prophet
ﷺ is saying that it does this Sajdah
تَحْتَى الْعَرْشِ under the Arsh.
Well, that's many ways to understand that.
Firstly, this is speaking about, you could take
it metaphorically.
Prostration for a human being, Sajdah for a
human being is on seven limbs.
Without that our Sajdah is not done.
Our forehead, palms, knees, feet, nose, this is
our limbs that we do Sajdah on.
Everything has its own way of prostration.
Everything doesn't need seven parts or seven limbs
to do prostration on.
So firstly, whatever that prostration is, that is
known to Allah ﷻ exactly the prostration of
the sun.
However, to take it metaphorically, the fact that
it abides by the command of Allah ﷻ
in this obedient way, day in and day
out, going and moving from one place to
the next in its course as Allah ﷻ
set it, that is prostration.
That is submission.
That is the submission to Allah ﷻ.
Thirdly, if you don't want to take it
metaphorically and it says go, the Prophet ﷺ
said, it goes and prostrates where?
Taht al-Arsh.
Well, where is Taht al-Arsh?
There's a hadith that's related by Imam Tabari
and most likely Ibn Mardawi as well.
The Prophet ﷺ said that this entire universe
compared to the throne of Allah ﷻ is
like a ring in the middle of a
vast desert.
This entire universe is like a ring thrown
into the middle of a vast universe and
that vast universe is the throne of Allah
ﷻ.
Wherever it goes is Taht al-Arsh.
Wherever it goes, it's beneath the Arsh.
So in its daily routine, going from one
place to the next, it is probably constantly
doing sajdah to Allah ﷻ in its own
way.
It doesn't need the limbs to bow down.
It is in submission.
So that Allah ﷻ knows best what exactly
this means because the sun is too great,
too mighty, too majestic for us to go
and discover that.
We're not looking at something smaller than ourselves.
We're looking at something way beyond ourselves.
But clearly, every place is Taht al-Arsh
and it's just to show its submission and
Allah knows best.
But these are all possibilities.
And the second, only one of these is
mentioned.
This hadith is referenced by Ibn Kathir, rahimahullah.
The other two explanations I got are from
other tafaseer.
But the second explanation that Ibn Kathir gives
is that the sun continues in its course
until it goes and does the sajdah, the
prostration under the throne of Allah ﷻ referring
to the day of judgment.
So this is not an everyday thing that
it goes and prostrates under the throne of
Allah ﷻ as referred to.
Because the hadith is general that it goes
and makes sajdah.
Prophet ﷺ was not necessarily referring to it
each night.
But he's speaking about the life of the
sun that eventually it will go and that's
where it will end up.
That it's such a great creature, it seems
like nobody can stop it.
It has its course, it doesn't stop for
anything, does it?
Nobody doesn't stop for anything except there are
some miracles related about Ali r.a and
others about kind of pausing it for a
while, right?
So that the asr salat could be performed.
But the main thing, it does not stop
for anybody except Allah.
So this is to show that but eventually
that will also go and prostrate.
Just like people in this world, they think
they're great, they think they are independent, they're
all powerful.
Well, if you want to think that the
sun is like that, no, its end will
also be like this.
Although it's constantly doing sajdah anyway if you
look at it from the first opinion.
So Allah subhanahu wa ta'ala knows best
but I think this is very satisfactory in
terms of this explanation is inshallah satisfactory what
the mufassereen have given us.
Because eventually Ibn Kathir mentions that the end
of its mustaqar, the end of its orbit
or its place, its course is on the
day of judgment when it will no longer
be able to move.
And its movement, it will become motionless.
All movement from it subsiding and then it
will be rolled up and it will be
in a state of prostration.
In fact, in another qiraah, now this is
another option among the four, I think we
gave four or five exam, possibly four or
five explanations.
But another explanation is that in another qiraah,
it says, وَالشَّمْسُ تَجْرِي لَا مُسْتَقَرَّ لَهَا Instead
of, لِمُسْتَقَرٍ لَهَا The way we read it
in the mashhoor qiraat, in the famous readings
and renderings is the sun travels, لِمُسْتَقَرٍ لَهَا
in its course, according to its course, for
its course.
Whereas, لَا مُسْتَقَرَّ لَهَا The sun travels, there
is no place for it to stop because
it continues.
And that's another possibility.
But the first opinion is stronger anyway.
Because the second reading supports the aspect that
it doesn't really stop, does it?
It's night in one place, so it's a
day in another place.
And when it's night, it's day in another
place.
So there is no stop for it.
There is no rest for it.
ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ This proves what we've
been saying above.
ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ Which means, this is
the taqdeer.
Taqdeer means, this is the designation, decree, planning,
design, estimation, although the word estimation is weak.
But in the sense that this is the
determination of aziz, alim, the mighty one who
can control the sun and all these majestic
celestial bodies.
And also the alim, the one who knows
exactly where it's gonna go, where it does,
what's gonna happen to it.
So, in there is a sign that you
do not know.
What we're speaking about here, you may differ
about it, you will not get to the
reality of it, but this is the determination
of the mighty and knowing one, that he
knows exactly its course and where it will
go.
Taqdeer al-aziz al-alim, that's what it
is.
Because if we knew the reality of the
sun, then why would Allah subhanahu wa ta
'ala say that?
But he's saying that there are obviously things
in there which you will not understand.
It's too big of a body.
It's like a little bacteria literally trying to
understand the tooth that it's on.
Look at the sheer proportion difference.
So, the other thing is, the other taqdeer
is also determination, the way Allah subhanahu wa
ta'ala sets it out.
So, it's set so perfectly, Allah subhanahu wa
ta'ala has arranged the sun and set
it to work in this way so perfectly
that it's running its course, is perfect.
بحساب دقيق.
With a very, very subtle and very fine
-tuned, sophisticated course as it sets in and
as it continues its course around the world.
Then, وَالْقَمْرَ قَدَّرْنَاهُ مَنَازِلًۭا حَتَّى عَادَكَ الْعُرْجُونِ
الْقَدِيمِ Again, the word used is manazil.
Some would refer the word manazil to an
old Akkadian term which can be translated as
mansions.
Not, you know, mansions of brick and mortar,
but these are the mansions in the heavens
which are considered places where the moon, you
can say, stages of where the moon is
at in a given part of the year.
And what this is referring to, what Allah
subhanahu wa ta'ala says is, we have
appointed measured phases.
For the moon, we have appointed measured phases.
So, one is obviously what we can clearly
see.
And then there's what the astrologers and the
pre-Islamic Arabs and then the Islamic Arabs,
because of their connection with the desert, found
it very important to designate these things because
it helped them to understand weather.
It helped them, and then the pre, which
is haram in Islam, is to predict things
which is totally, you can say totally banned
in Islam in the sense that it was
totally denigrated and not approved at all in
Islam.
But the moon is referring, moon being referenced
to this kind of a sequence.
So what it is is, manazil could be
considered, manzil means the place where you do
nuzul.
Nuzul means to stop, to stop for a
while, to reach somewhere that's a pause, that's
a stage.
So manazil is the pull of manzil.
So these are, you can say the night
residences of the moon.
Because whether it's day or night, the moon
is moving.
It doesn't move only at night.
But when it becomes night for us, we
see it at a particular stage, in a
particular state.
So that's why, again, it's from our perspective
that these are the mansions.
So today it's at this place, tomorrow it's
at this place, basically it's this size because
of the light from the sun and so
on and so forth.
Normally what it is, is that there are
28 divisions of the path of the moon,
28 throughout the year.
There's 28.
Each one is 12 degrees and 51 minutes.
Between each two of them is 12 degrees
and 51 minutes.
There's 28 in a year, each one lasting
about 13 days.
Each one lasting about 13 days.
And what they've done is, each one or
more than one, they've grouped into what they
would call nawa.
So these are manazil, and one manazil or
two manazils have been grouped.
Depending on where they occur during the year,
they call them nawa, pul anwaa.
So that's why the Prophet ﷺ uses this
word in hadith as well, that they say,
when it comes to this nawa, this will
happen.
And if it's this nawa, then this will
happen.
But he's saying that that's all just false.
So the nawa, the anwaa, these are either
a particular manzil or a group of manazil,
that it's still within this nawa.
That they tie to weather patterns, for example.
Each manzil is tied to a dominant star.
Each manzil is tied to a dominant star.
In the estimation of people, this is.
The Quran isn't saying any of this.
It's just saying that it has manazil.
But it doesn't say 28 manazil anywhere in
the Quran.
So people figure out.
Because by pure, clear observation for anybody, who
doesn't know Zodiac or anything, we can see
that the moon is at different stages, predictable
stages.
The 14th moon is going to be the
largest one.
And then the first one, and then the
second one, so on and so forth.
Although, unfortunately, that one is also one full
of ikhtilaf, which is really problematic for us.
But each manzil is supposed to be tied
to a particular star or a constellation.
Now these, we're talking about from the Arabic
astronomers.
Each one of these constellations and stars that
they tie these manazil of the moon to,
some of them are similar to what people
may know of the astrological ones.
They're not all necessarily the same though.
They've got the Pleiades, they've got a few
others.
They're not all the same, but some are
similar to that.
I think that's where we will stop it.
That's as far as my knowledge goes with
this.
Right?
Alhamdulillah.
But the main thing that Allah subhanahu wa
ta'ala is saying here, that the moon
we have appointed measured phases until it eventually
turns pale, curved and fine, like an old
branch of a date palm.
That's the last sliver of it.
Now the thing about pairs in plants, many
things, sciences later found pairs in things that
were hitherto undiscovered.
That's why it says, وَمِمَّا لَا يَعْلَمُونَ And
pairs in also those things that you don't
know because it's complementary pairs.
Another thing to support what we were speaking
about the sun and the moon is Allah
subhanahu wa ta'ala says in the Quran,
and this is a very powerful statement because
He says, اِعْتِيَا طَوْعًا أَوْ كَرْهًا Allah subhanahu
wa ta'ala addressed the heavens and the
land, the earth and the heavens.
And He says, come together طَوْعًا أَوْ كَرْهًا
whether you like it or not.
Basically, willingly or unwillingly, by force or willingly,
come together.
قَالَتَ أَتَيْنَا طَوْعِئِينَ They both said, we will
come willingly.
However, when you look at the matter from
which each of these are created, they are
supposed to be opposites.
They're supposed to be repelling of each other.
But the fact that they're together, I mean,
there's a number of things.
We don't want to go into a discussion
of the signs in Quran that there are
people who already speak about that.
You can look into those places.
We're doing a tafsir of Surah Yaseen and
just relating the particular issues.
But yes, then it carries on.
Then it begins to speak about things that
you ride upon.
And with that, it relates back to Nuh
a.s. But its focus is, Allah has
given you so many things to ride upon.
The reason Allah subhanahu wa ta'ala is
using the example of this withered branch, this
old branch of a date palm is because
this was observed.
They could observe the way the sun, then
the moon and how it ends at the
end of the month.
Then they could also observe how the palm
and various parts of the palm would become
eventually.
So it was to make that connection that
look at this, you'll see it here as
well.
Although it's not as clear here, it may
be more clearer here.
But it's to just show that Allah subhanahu
wa ta'ala, this is all from the
same creator.
But each thing has its own unique course.
لَشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمْرِ After talking
about the two individually, Allah subhanahu wa ta
'ala says, it is not for the sun.
And look at the way he says it.
He could have said, the sun cannot reach
the moon or catch up to the moon
and overcome it.
It says, it is not for the sun.
لَشَّمْسُ It is not for the sun that
it does this.
Which is more powerful to say, it doesn't
have the ability to do it.
Because it's not ordered by Allah subhanahu wa
ta'ala.
It's prohibited from doing that.
So neither is it for the sun to
overtake the moon.
لَشَّمْسُ يَنبَغِي لَهَا So, it's not appropriate for
it.
It's not permitted for it to do that.
It just doesn't have the ability.
However, it doesn't mention that here.
But it mentions it in another surah.
That when it comes to the Day of
Judgment, جُمِعَ الشَّمْسُ وَالْقَمْرُ Surat al-Qiyamah.
فَإِذَا بَرِقَ الْبَصْرُ وَخَسَفَ الْقَمْرُ وَجُمِعَ الشَّمْسُ وَالْقَمْرُ
يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُ That when it...
Here it's saying, the sun cannot overtake the
moon and neither the moon can overtake the
sun and dominate itself.
However, when it comes to the Day of
Judgment, they will both be put together.
جُمِعَ الشَّمْسُ وَالْقَمْرُ Will be just put together.
Because there will be no use for it
anymore.
We're going beyond this world.
Another ayah, وَآيَةٌ لَّهُمْ Another ayah, just as
before.
وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارِ A sign
for them is the night.
وَآيَةٌ لَّهُمْ Another ayah, another sign.
If you don't believe that Allah subhanahu wa
ta'ala is behind all of these, the
mighty, majestic, and you should worship Him.
Another ayah is that we have carried, boarded
their children in the loaded ships and created
for them things similar to it on which
they ride.
What it is, is that the older people
in Arabia, at that time, used to send
their younger children in the ships for foreign
trade.
That's why their children are specifically mentioned.
And what it is, is that they must
have felt that when you look at a
ship in the middle of a vast ocean,
it's literally like a piece of straw flowing
in a lake when you compare the size
of the two.
Absolutely powerless.
Yet Allah subhanahu wa ta'ala has given
them this way which they use securely and
with some sense of security.
Not 100% security in everything, 100%
security in anything, but with some sense of
security.
So He's trying to remind them of the
fact that even in the ships that you
send your sons on to go and trade,
because Jeddah was close by the port, so
some used to send them through that way.
That is also another sign for you that
Allah subhanahu wa ta'ala has given you
enough security that you feel confident enough to
send them and it gets them to their
destination.
So just like we've done your children like
that, your forefather the same thing.
When a torrent came, the floods came, that
nothing could happen, nothing could survive it, Allah
subhanahu wa ta'ala directed Nuh a.s.
to construct this ark, this ship.
And that was all by our doing.
And Allah subhanahu wa ta'ala allowed it
to navigate the paths of this storm and
this water, and it came to rest on
Judi.
وَخَلَقْنَا لَهُم مِّن مِثْلِهِ مَا يَرْكَبُونَ And we
created for them things like the Safina of
Nuh, like the ship of Nuh a.s.
These major ships by which they sail the
oceans, that even though relatively speaking they're very
small and minute compared to the vast body
of the ocean of the water, but yet
Allah subhanahu wa ta'ala has given them
the ability to do this.
إِنَّ شَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ So then
it continues with that.
وَإِنَّ شَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ
يُنقَضُونَ إِلَّا رُحْمَةً مِّنَّا وَمَتَاعًا إِلَى حِينٍ وَإِذَا
قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ
لَعَلَّكُمْ تُرْحَمُونَ وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ
رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ And if we
so will, we can drown them.
Although there's a sense of security, but if
we want, we can make it useless and
it will drown.
Then no one will respond to their cry
nor will they be rescued unless there be
mercy from us and unless we let them
enjoy for a while.
And they pay no heed when it is
said to them, save yourselves from that punishment
which is before you in this world and
that which will come after you.
Come after you die so that you may
receive mercy.
There comes to them no sign from the
signs of your Lord but they turn averse
to it.
So, if we want, we can drown them.
Then no one will respond to their cry
nor will they be rescued.
Because even today with all of the facilities
that we have and all the coast guard
and the rescue mechanism and the arrangements that
we have in place, still people die.
Because it's just too vast.
So Allah subhanahu wa ta'ala says that.
But then there's also an outlet.
So He says, unless there be mercy from
us.
Then they will be saved either by somebody
else or they'll be thrown onto an island
or they may be able to clutch onto
a small piece of wooden and get to
safety.
That's if Allah subhanahu wa ta'ala wills.
So it's a perfect description of the way
it is and it's still like that.
But, and unless we let them enjoy for
a while.
Sometimes it's mercy.
There's two reasons why Allah subhanahu wa ta
'ala may give somebody success.
Sorry, somebody's safety from an accident of that
nature.
Unless there be mercy from us.
So that person has rahmah.
So that person is gonna be treated with
mercy.
So his safety, his delivery from this problem
was mercy.
But then there's also people who are evil.
And they're saved sometimes.
So just in case people start thinking about
that.
And unless we let them enjoy for a
while.
That's just giving them a bit more time
in this world to continue with their tyranny.
And they pay no heed when it is
said to them, save yourselves from that punishment
which is before you in this world and
that which will come after you so that
you may receive mercy.
So after all of this, there's a bit
of nasiha.
That this is Allah subhanahu wa ta'ala.
He ends it, He pauses it on this
issue of the ocean.
And the ship in the ocean which is
obviously very precarious.
And then He brings in this description or
this exhortation that they don't realize when we
talk.
And that which will come to you after
you die so that you may receive mercy.
But they don't take heed to that.
In fact, there comes to them no sign
from the sign of your Lord but they
turn averse to it.
Which means they come sign after sign and
each one of them, they reject it.
Whether it's a cosmological sign, whether it's from
nature, or whether it's a sign from the
Quran.
A revealed sign.
They turn averse to it.
Because their hearts are so dead.
So if somebody is at the ocean with
everything in the control of Allah subhanahu wa
ta'ala, only Allah subhanahu wa ta'ala
can safeguard somebody and keep them protected.
That is a major sign for them.
This Safina, that was a major sign for
them.
And even today, I mean, when you get
to the ocean, and if you're in the
middle of the ocean, you just feel so
weak.
Whatever you have with you, you feel so
weak.
What can you do?
So the sign here are two.
One is the fact that this little ship
that's so mighty when you look at it
from a human perspective but compared to the
ocean, it is so small that Allah subhanahu
wa ta'ala gave them the ability to
ride and to traverse these oceans.
And the second thing is that Allah subhanahu
wa ta'ala keeps them protected, but He
can overcome them if He wants to.
وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ When
they're told to save yourself from that punishment
which is before you in this world.
مَا بَيْنَ أَيْدِيكُمْ That is in front of
you.
وَمَا خَلْفَكُمْ That's behind you, that is going
to catch up with you in the hereafter.
لَعَلَّكُمْ تُرْحَمُونَ Protect yourself from it now before
it happens so that you are treated with
mercy.
So this is all the sign for that,
that if you do not listen to these
signs then this is what will happen to
you.
Then Allah subhanahu wa ta'ala carries on
and they say, when will this promise come
true if you are truthful?
When will this warning come true if they're
truthful?
Because their hearts are so dead and this
nasiha is not going to benefit them, those
who it's not going to benefit.
They eventually become so bold enough to say
that when will this warning, this promise that
you keep making come true if you are
truthful?
So Allah subhanahu wa ta'ala says, we're
not going to cover this today, but we'll
cover this in detail next time.
They are looking for nothing but for a
single cry that will seize them when they
will be quarreling.
So they will not be able to make
a bequest, nor will they be able to
return to their household.
So now this ties it in with the
story that was mentioned of the people of
Antakya, that Allah subhanahu wa ta'ala is
so angry with them and considered them so
despicable that he didn't send a special punishment
as send loads of angels, but he just
had Jibreel alayhi salam shriek once and that
destroyed all of them.
So here he's saying as well that the
only thing that will help these people or
is that what they're waiting for?
A single cry that will seize them.
And then it will be so fast that
they won't be able to make wasiyah, they
won't be able to say, okay, this is
for that person and this is for that
person, or this fulfill this responsibility and that
responsibility.
They won't even be able to go back
home.
But if that happens, that will be the
end of it straight away.
May Allah subhanahu wa ta'ala forgive us
and may Allah subhanahu wa ta'ala protect
us from all of these calamities.
May Allah subhanahu wa ta'ala allow us,
give us insight into these signs, strengthen, refresh
our Iman, strengthen our Iman, and keep us
believers until our last day and grant us
Jannatul Firdaus.
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 Assalamualaikum Warahmatullahi Wabarakatuh