Abu Bakr Zoud – Tafseer Surat Al-Mulk – The Kingdom – ayaat 15-22 – Part 4-5
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As to what follows, respected brothers and sisters
in Islam.
Tonight we continue our study of
Surat Al Mulk, a tafsir of Surat Al
Mulk
with with ayah 15,
And we intend to finish up until Ayah
number 22
which then leaves us with 23
until Ayah 30 and that would be the
conclusion of the Surah Beif Nelaw. Ask Allah
Azzawajal to grant us ease and the ability
to finish what we need to finish today.
Brothers and sisters in Islam, in our previous
discussion,
we discussed that Allah
invited mankind to ponder over the decoration of
the sky and the lanterns, the stars, and
the planets, and the Milky Way, and the
galaxies
that he decorated
the lost sky with.
And then afterwards, he mentioned that there are
flames that detach from the star, and they
are thrown
as stones
against the devils
that tried to eavesdrop and steal the information
that is being shared in the heavens.
And then afterwards, Allah Azzawajal promised these
devils and their followers of the disbelievers,
Jahannam.
And Allah 'Azza wa Jal will give a
detailed description
about how the disbelievers would enter Jahannam.
And that of course is for those
Those who disbelieved in their Lord. They are
the people who failed the test in this
worldly life. Immediately after that, Allah
mentioned those who passed the test.
And their quality was
that they feed their Lord in the unseen.
And these are the people that passed the
test and for them is a forgiveness
and a reward from their Lord. Why did
they feed their Lord in secret? Why did
they Yachshonah Ba'hu Billayb?
Because for them they had the knowledge of
they had the knowledge
that whether you make your words secret or
you make your words public, Allah
knows it all. Not only that
He even knows beyond that
He knows what is deep within the heart
even before your mind thinks of it and
your tongue utters it.
So they knew this about their Lord. This
is why they feed Him in private.
They knew nothing of their affairs would escape
the sight of Allah
So this is teaching us that the more
knowledge we have about Allah
the more hashiya,
the more fee we will have of him
Then
that was the rhetorical question. The logical matter
is that Allah
knows definitely knows who He created.
So since
Allah created us, He knows everything about us.
Now the discussion continues and Allah Subhanahu Wa
Ta'ala invites us
to ponder
over another Magnificent
great creation of His and that is the
Earth.
So now he says
so don't get confused with the Ayat.
You can see a beautiful train of ports
being built here.
At the beginning, he invited us to ponder
over the heavens
and how He created them layer above each
other
Then He invited us to ponder over the
declaration of the heavens.
Then there was a discussion of the hellfire
and the paradise.
Now the discussion goes back to the great
magnificent signs of Allah
and from them is the Earth.
He is the one who made the Earth
humble
exclusively for you
as opposed to saying
the ruler. If that was the order, you
would have mean he made the earth humble
for you. But he
said
the fact that lakum comes before the word
al arut, it implies exclusivity.
Exclusively for Bani Adam Allah
made Di'a Dhanul. SubhanAllah once again,
you know how the repeated name of Allah
in this Surah was Ar Rahman, the Merciful,
so it is from His mercy
that He tamed the Earth for us and
He made us humble. Now we're going to
look into this word, He made the Earth
Dalool. The word Dalool
is for something to be low,
something easy, something soft, humble,
and something comfortable.
Dalulan
he humbled the earth.
Also it comes on the pattern of Faul
and in the Arabic language that implies mubalaga,
yeah, hyperbolizing
something so Dalul doesn't only mean he humbled
the earth, he made the earth extremely
humble
and in the Arabic language,
they say
meaning attained animal
and you know if an animal is tamed
that means before that it was wild
so it was wild and then it was
tamed and now it has been tamed look
how humble it is you can put a
rope to its neck and take it left
it'll go left take it right look how
easy and smooth
its
direction would be as you take it left
and right that's a
so
that Allah humbled the earth suggests
that the earth was not as it is
right now
It was rough and it was rigid and
it was unstable.
Even today the earth is full of volcanoes
about to erupt any time and it wants
to shake at any time. But Allah
keeps it zalool. He humbles it.
And that's why at the end of
time,
at the end of time Allah
says the earth will shake its shaking.
It'll shake its shaking
meaning the Earth was always made to shake.
That's how it was created
and on that day it'll shake the shaking
that it was meant to do all along.
But until now, Allah
holds it back. He tamed it and He
made it extremely humble,
meaning it was extremely violent for it to
become extremely humbled.
SubhanAllah and that's the earth, it's humble,
we step on its back
thousands and thousands of steps a day and
it's calm.
Imagine you step on someone's back
a few steps and he gets frustrated and
he gets up and he's angry.
The earth
we step on it thousands and thousands of
steps a day and it remains as it
is, humbled by the permission of Allah
The earth being made dalool, humbled, it means
that it's easy and very manageable to work
with. That's what Al Arba Daloolan means.
So we walk on it comfortably.
We build on it whatever we want to
build we plow the earth we plant our
seeds we dig the wells we live upon
it we travel wherever we want
that is what is meant
by
look how comfortable and easy and manageable our
affairs and our works are on it whatever
we're to do with this earth we may
do, we build on it and so on
And He
did not make it rough and rocky and
rigid and mountainous all around.
Imagine the earth was made of stones all
of it. Or imagine the earth was made
of iron or gold.
How difficult would it be to walk on?
And in summer, it would get extremely hard!
You can't even live!
And in winter, it would become extremely cold!
Life would be unbearable on Earth! We wouldn't
have been able to plant anything on it
nor dig anything out of it if it
was made of stones or if it were
made of steel or iron or whatever it
is!
So he made it the rule.
As a result, it's easy for us to
walk on. We build on it. It doesn't
get too hot. It doesn't get too cold,
the type of cold that is unbearable, Yani,
and we're able to plant on it and
cultivate it and so on. And, SubhanAllah, the
other thing to reflect upon here is that
we Bani Adam are originally made of this
Arb, made of this Earth, the clay of
this Earth
And if the earth was made humble,
then every single time we look at it,
it reminds us of our origin, and therefore,
we should be humble as well.
Humble towards the commandment of Allah azza wa'jn
and humble towards the creation of Allah azza
wa'jn.
And 17 times a day we're putting our
face on this humbled earth reminding ourselves that's
our origin.
17 times a day at least the human
being needs to be reminded to humble himself.
Otherwise the human being, if he doesn't remind
himself of this reality, he has the potential
to become aggressive.
He has the potential to become arrogant and
unleash
upon the commandments of Allah and upon the
creation of Allah.
So each and every single day, we're supposed
to team ourselves.
The way you do that is you remind
yourself
of this Earth and it being made the
lunar,
and I came from this Earth, so I
possess that ability to remain
patient and to remain humble before Allah
And even though Allah humbled it and made
it soft,
He also made it firm
in order for us to walk upon. So
now he said
walk on its
walk in its paths.
Comes from nakaba
and the word nakaba it means to incline
towards, to lean towards.
Allah
says
When Allah described the disbelievers,
He said they incline away
from the path of guidance.
So mankib manakib means to incline
away, to lean away from and that's why
the shoulder in the Arabic language is called
Al mankib Al mankib
is is this part here of the human
body why was it called a mankib
because it's on the side of the body
it's not in the middle so it was
called Amankib
so the pathways on earth are called Manakib.
Why they called Manakib? The pathways on earth
because
when you walk out of your house, you
lean towards the pathways that are paved and
smooth and flat and you'll choose them to
walk and travel
as opposed to rigid rough rocky areas. You'll
avoid those. So they were called manachic because
naturally the human being leans and inclines towards
those flat smooth parts
and will begin his travel on them. And
then Abbas said
The mountains and that is because even though
the mountains are rugged rough terrain
But there is parts in between them the
valleys and so on Allah SWAJAL, He says
Within the mountains, there are paths, there are
Manakim within the mountains, this is why perhaps
Adan Abbas
said that Al Manakib
are the mountains.
I want you to reflect over this word
It means to walk,
and SubhanAllah, you notice something incredible in the
Quran, and it is actually
shaping our attitude towards
matters of this worldly life.
For matters related to this Dunya,
such as seeking your provision,
sustenance,
Allah said walk on this earth.
In other places He'd said
stroll casually on earth.
Whenever Allah told us to seek provision and
walk on earth and travel in the earth,
He used a word that is of less
intensity:
walk
calmly,
take a casual stroll effortlessly.
And that is teaching us that that is
the attitude we're supposed to have concerning our
worldly matters. Take it easy when it comes
to worldly matters,
Right? Worldly matters such as when you're getting
married,
if you're deciding to travel somewhere, if you're
investing, if you're opening a business, if you
want to buy a car or a house
or moving jobs, well, Inshu'u, take it easy.
This is why in worldly related matters, there's
something known
as before you make a move in this
worldly life seek the consultation of others, relax,
walk easy,
ask people's opinion,
get help from your brothers that are known
in that field, in that area, whatever it
is. And then also Istikhara before you make
a move, pray to Waqaa to ask Allah
SWA if this is good for you, that
He make it easier and facilitate it for
you, take it easy then make the move
in this worldly life
whereas
when it comes
to matters related to our deen, matters related
to the afterlife
The words that Allah uses
in the Quran
are opposite to walking for example, when it
comes to Salat Al Jumuah Salat Al Jumuah
is a worship, he said
He did not say walk to the remembrance
of Allah, he said rush to the remembrance
of Allah.
Because this is a matter related to the
afterlife.
So have the attitude
of being hasty.
Allah
will say
Allah spoke whoever wanted whoever desired the afterlife
then make the effort that it requires, the
word say, rush towards that path of it,
so that you can attain it.
Allah SWAJAN when He spoke about forgiveness, He
said
rush to the to the forgiveness of your
Lord, raise one another to the forgiveness of
your Lord
and then when he spoke about Himself
being the greatest purpose and goal in your
life. He said Fafirruuu
Illallah!
Fafirruuu
run as fast as you can to Allah
So SubhanAllah, the beauty here is that
the intensity level depends on the goal and
purpose.
When the purpose was this worldly life relax
inshul
when it was the afterlife
move a little bit quicker
when your goal and your purpose is Allah
alone and to please Him run as fast
as you can. This is why in matters
of worship There's no Istikharah
you don't make an Istikhara of Allah if
salat is good for me then allow me
to pray and if it's not then keep
me away from it. There's no Istikhara in
matters related
to a Deen right?
You quickly at the very moment and chance
you have, you get up and you perform
these obligations and these worships,
you rush
in matters that are related
to the afterlife SubhanAllah,
and this is how Allah Azzawajal would describe
the companions.
For example, Abdullah ibn Ummi Maktou in Surat,
Abas Allah and Surajal describes him
when he came to the messenger sallallahu alaihi
Wasallam and and he came to the Messenger
to seek knowledge, Allah he said about him,
As for the one who came running, rushing
too, You see the enthusiasm,
the passion he had, the eagerness he had
For matters related to his deed he was
rushing because he needed an answer
for a matter that he was confused about.
So that is the idea. SubhanAllah, today, we've
done completely opposite to that.
For matters of this worldly life, we're rushing,
we rush
quick. Where's the where's where's the quickest service
I can? Who offers the quickest thing? How
can I quickly move on into these matters
of adunya?
And for the matters of the afterlife,
the unfortunate
situation for many, they are on the back
foot they're delayed, right? He literally even like
a person is at his work,
But he delays his salat
because I have work today.
Some people unfortunately
ask
Can I pray all my 5 prayers at
the end of the day? Can I push
them and delay them all the way at
the end because you know I'm very busy
during the day?
I'm rushing
to earn my rizq in this day, so
can I pray 5 prayers at the time
of
Allah Alai Aisha? Heather, this is Haram,
this is Haram, unacceptable,
it is not allowed.
So a person must rush to prioritize
what Allah obligated,
matters of this worldly life can wait, delay
them, nothing is going to go away from
you, whatever your risk is Allah
has already determined it for you,
If you seeking
a risk
means that you're going to neglect your obligations
and your responsibilities,
then that risk and that pathway to a
risk is a fitna for you!
That's how a dunya and that's how money
becomes a fitna to a person.
When a dunya
and seeking its wealth and provision
keeps you away from the obligations and from
your responsibilities,
a dunya has become what? It has become
a fitna for a person.
So we need to understand these matters.
And eat from His provision,
seek His provision.
The provision belongs to Allah
He decreed it for you. So when we
go out from our homes
and we walk on the paths of this
worldly life and we go and seek our
risk whether it's actually buying food itself or
working to earn the money to buy the
food
all of this when the believer does this,
he's doing it because Allah commanded us to
do that.
So you see every time you leave your
house
and you left your house with the intention
of Allah,
you told me
Go and seek
His provision. So I'm leaving my house to
work because You commanded me to go and
seek My provision.
Then your work becomes a worship for that
entire time with this simple intention.
Now Allah
has determined your risk,
but at the same time He has commanded
you to go seek that risk and go
and get it wherever it may be, wherever
Allah
has decreed it for you.
Allah
says
and
to
him
is
the
final
return.
One more point I wanted to mention with
you about the Lulan and Kulum Mir Rizkihi.
Seek your provision
and always remember
that you're seeking the provision on the same
Earth that Allah humbled.
So when you're seeking your provision,
seek your provision in a humble manner.
Seek it in a humble manner,
in a calm manner.
And why do we say this? Because today
businessmen
and people that seek provision are of 2
types.
They see that there is the aggressive
businessman,
whom I'm like the shark,
the aggressive businessman.
And there is the humble businessman.
From the 2, the believer is encouraged to
be the humble businessman.
Right? And the humble businessman is who? Is
the one who
he,
basically
maintains ethical practice in his work.
He focuses on sustainable growth. He listens to
others. He shows respect
and empathy to his workers, to his employees,
right?
He doesn't cheat them, he doesn't steal them,
he doesn't shortchange them. That's the humble businessman
as opposed to the aggressive businessman.
The aggressive businessman
doesn't care.
All he cares about is competition and profit
and growth
and he doesn't care about those under him
that work with him, really does not care
about showing them respect or listening, it's my
way and nothing else.
Don't seek your risk in this manner, even
an Nabi
said:
Be beautiful, have good manners when you're seeking
your risk.
So we understand the difference between these 2.
There are some people like this in business,
when they become a boss of a business,
a CEO or chairman or something,
he thinks, I'm the big shot. Nothing's gonna
happen without my call.
If I don't call it, it's not gonna
happen. Subhanallah. And the day this person dies,
his business continues to run operate as normal
like nothing was relying on you anyway,
right? How many CEOs
have died in the last 10, 20 years
that we know of?
Huge businesses!
Next day
operations are normal. Continue. Nothing is relying on
you. Allah.
Allah, nothing is relying on you. Work will
continue.
And continues. It's like it's like you being
there and not being there did not make
a difference at all.
So a believer should humble himself when he's
seeking
a risk,
be respectful to one another, right?
We are not created animals in where the
shark is the one that dominates
the ocean and eats everyone that's small
and we are not created like lions that
are in jungles that eat every other animal
or we're human beings on earth.
Human beings on Earth, we're meant to deal
with each other in kindness and compassion as
Allah
said,
So if we have this type of spirit
among us in the work field,
then Yani, this would be a matter that
is pleasing to Allah, and such people would
have benefited
from this great sign which is
Allah humbling the earth. Take some of that
humility from the earth
Put it in your attitude. Put it in
your character when you're out there seeking
your provision. Finally, Allah in this ay said
and to him is the final return.
What a beautiful conclusion to the
ayah. And nushur is the final return to
Allah on the day of judgment when the
people are resurrected from their grief,
they're naked, barefooted, uncircumcised,
poor that's Annushoor.
People get up from their graves to walk
to
Allah
awaiting
our results whether we passed or failed. Wenlushur
also comes from the word neshava,
and neshava means to spread something out, right?
To spread.
So the idea here is no matter how
much you spread on earth,
you will ultimately all return and be gathered.
And
Allah Now what is the relationship between
when Allah azza wa jal said walk on
earth, seek his provision,
and then he said, And to him is
your final return.
Well, what does the afterlife
have to do with walking on Earth and
seeking provision?
What we are being taught here is that
with every step we take on Earth, remember
the afterlife.
With every transaction,
remember the afterlife
and remember accountability.
With every dollar you earn and every dollar
you spend,
remember the afterlife.
And if you continuously
remember the afterlife
with every step you walk outside of the
house and with every transaction,
that will keep you humble and consistent upon
doing the right thing.
And from the greatest problems in today's world
is that people have forgotten about adnushr.
They have forgotten about the afterlife,
so you see them eating whatever they want
as though there is no afterlife.
And you see them earning wealth in whichever
way possible halaal haram yalla as though there
is no afterlife
and you see them following their desire and
living in this world the life with no
limits
as though there is no afterlife.
Allah
He said in the Quran
Listen to this ayah very carefully.
This is an ayah that's going to highlight
a major problem in society.
He said indeed
those who are misguided from the path of
Allah
for them there is a severe punishment
Why?
Why were they misguided anyway?
Because they forgot the day of accountability,
because of their forgetfulness and heedlessness of the
afterlife.
The one who forgets the afterlife, that equals
to misguidance and heedlessness automatically.
Hence why
we need to remind each other of the
afterlife that keeps us in check. So don't
walk on earth heedless.
Walk and eat and seek provision with a
heart that is full
of
that is heed heed that that is mindful
of the afterlife. And, you know, what is
the dua of travel?
The dua of travel, Nabi sallallahu alaihi wasallam
taught us.
You find the same thing. The dua of
travel is when you leave your house and
you're traveling.
So you're leaving your house, you're going from
destination A to destination B,
and you and I are encouraged as a
sunnah to say glory be to the one
who made this for us, the ride, the
car, the horse, the camel, whatever mode of
transport we're taking or the airplane
and we could not have done it by
ourselves
And at the end of the dua of
travel we say
and indeed to our Lord we shall return.
Why?
Because when you undertake a journey in this
worldly life,
you and I are being reminded through this
zikr, don't forget the greater journey.
Today you're going from point a to point
b
but as you leave point a don't forget
that there is another greater destination than every
destination on earth and that is the return,
the final return to Allah
You leave from point a, point b. You
come back home every day. You go to
work, you go back home. But one day
you will come. You will not come back
home. That will be your journey to Allah
and it continues
until the meeting with Allah
And so as you walk on earth,
go about your daily life.
Remember, you are walking in His kingdom.
You are walking upon His property.
As you're walking in his property,
so behave in the manner he wants you
to behave while you are on his property.
You know, sometimes we walk into the schools
and they have school guideline
rules.
Please do this and wear this and don't
enter like this and don't do this. And
people will enter and will obey those laws.
But on the bigger picture of things we
are now on the property of Allah
and there are rules, there are guidelines that
you and I have to follow,
and this is what is found in the
Quran or Sunnah.
Now
So now Allah
teaches
us who the real king is. He establishes
his authority upon mankind.
And now,
again, the discussion of the sky and the
Earth will come up because this is Surat
Al Mulk. And the sky and the Earth
for us human beings on Earth are the
2 most obvious clear signs of the kingdom
of Allah
Now Allah Azurjo, he says
He said, do you feel secure that the
one who is above the heavens?
Do you feel secure that Allah a zawajal
bin jereel Rahimahullah? He said the one above
the heavens is Allah, and he is established
upon his ouch, upon the throne.
Do you feel safe and secure
that the one who is above the heavens
will not cause the Earth to open and
swallow you up?
You and your home and your town and
your business
and your wealth. All of it may be
swallowed into this earth just like what Allah
did with Qarun
when Qarun came out of his house
dressing in an elegant fashion but he was
extremely
arrogant. As a result Allah said for Kasafne
The earth opened up and it swallowed him
and his homes
and his kingdom and his palaces and his
wealth all of it went.
Is for the Earth to split
and a part of it is swallowed towards
its core.
All of a sudden, it begins to shake
with speed and violence.
The more as the Arabs, they would describe
a camel, they would say
means a speedy very fast camel.
For either here at the mall, all of
a sudden the earth will begin to wave
and shake violently.
You know, so the idea is this:
you know, if I had a if I
had a ball of sand
and I put a golf ball on top
of it,
then I grabbed the ball and I began
to shake it. What happens to the ball?
It begins to sink it sinks it sinks
until it's completely
covered. The idea here what's happening Allah is
saying do you people
do you feel safe and secure
from the one who is above the heavens
that he may cause the earth to open
up
and it swallows you. Then it
will shake so violently
that it will cover your trace. People walk
on it wouldn't even know that you ever
existed on its face
because your sunken so deep in
SubhanAllah the word tamur is contrary to Zalul.
Zalul is the earth being humble,
tame, calm, doesn't shake.
If at that very same earth that is
Zaraul,
Allah has the ability and the power to
make it damoor,
to make it shake violently
How does one dare to walk with arrogance
on earth
feeling so safe
that Allah
will not cause any earthquake
to crush into his death?
Did anyone guarantee
that this Earth will remain stable forever and
the moon forever?
So, yes, he made the Earth Dalul, but
he can return the Earth to its original
state of Tamur Al Mawr,
causing it to swallow everything that is on
its surface,
and if the punishment doesn't come from the
Earth, then it can come from the sky.
So Allah now continues the rhetorical question and
the threat
against Oish and those who have disbelieved in
Allah
He says
He says, Oh, is it the case?
That do you feel safe and secure
that the one who is above the heavens,
He would not send and unleash upon you
a storm of
stones. To unleash and send upon you.
Well,
is a strong violent wind that carries with
it small stones.
Like what Allah
sent upon the people of Lut
When the people of Lut, their town was
razed to the sky and then it was
flipped, Allah
sent upon them a violent strong wind that
was carrying small stones on it, and then
now they were being shot at and
thrown stoned with these with these stones. Now,
you know, a strong wind on its own
is destructive enough.
Imagine then you're adding
in onto it small stones that will cause
a disaster to mankind.
SubhanAllah,
some of our contemporary Uleana,
our Sheikh,
reward him, he mentioned that
the coronavirus
This wasn't something that was far away from
us. This virus is similar to Alhousib
except that it is very small
particles that cannot be seen with the naked
eye.
And it spread all across the globe.
And this indeed is a punishment against the
disbelievers
and a mercy upon the believers, as Aisha
narrated that Nabi salallahu alaihi wa sallam said
as such
concerning these pandemics and diseases.
Then you will finally understand and know and
acknowledge
how severe my warning was.
You see, Faqai Fakkan and Navir.
Navir was already mentioned in the Surah Surah
You
see
the the the disbelievers rejected the first one
a naveer, which was the Prophet,
and those who carried the message of Al
Islam.
Now Allah
threatens them with another type of naveed, with
another type of warning,
and that is a worldly punishment
that could come from the earth by swallowing
them or could come from the sky,
a wind that carries with it stones.
So Allah Azzawajal mentioned
these type of potential punishments. No escape from
the punishment of Allah a za'ajal for the
one who denies and rejects
Allah
Now, subhanahu wa ta'ala.
So these are 2 questions,
rhetorical questions, to think about. We're not supposed
to answer them. You don't sit there and
you say, oh, yes. I do feel safe
from that or no. Actually, I don't feel
safe. No. You're supposed to be quiet and
you're just supposed to listen and you're just
supposed to acknowledge that we're never safe. No
one is ever safe,
right?
And
don't think or assume
that these are just words that Allah
is saying and they have no substance and
reality to them.
Don't think these are warning or empty warnings
like many people today,
especially among the countries
when wars happen. Some countries
send out empty warnings:
We're gonna do this and we're gonna do
that, and nothing happens.
Allah's warnings are not empty. So now Allah
to
prove this, he says
He says, And certainly those much before Quraysh,
much before them, they denied.
They denied.
They lied against Allah and the prophets and
the books and everything that had to do
with the truth and guidance.
Allah
said:
How severe was my response.
Like the people of Nuh. Didn't Allah destroy
them? Like the people of Ad and Thamuz
and Firaun and Madyan and Qumrut and Qarun
and all these rebellious nations of those who
we know and we don't know, did Allah
do
to them? Didn't each and every single one
of them to the last of them taste
a severe torment for punishment of Allah in
this worldly life?
So these threats that Allah
has just discussed and mentioned to us are
not empty.
And you, O Quraysh,
know exactly well about the food and a'ad.
You people pass their dwellings and you know
exactly what happened to them.
How did you feel safe and secure
that Allah may not do the very thing
to you and cause the oath to swallow
you or send a punishment to you from
underneath you or from above you.
How severe was my response to them? See
the word nakir, it has three meanings.
Nakir
for something to be unknown. So like unknown,
something strange.
The most strange and unusual, unknown sounds to
mankind is the sound of the the brain
of the of the donkey.
So that's one meaning for nakir. The other
meaning for nakir is something
for a matter to be very rigid and
difficult. And lakir also means
to deny something, to reject something.
So on these three meanings fakay, fakan, and
akeer will play out like this.
According to the first meaning when nakir means
unknown,
what does it now mean? Fakir, fakan, and
akeer? It means
Allah a sashaAllah
sarcastically now.
He's mocking the disbelievers, and He says to
them
He says to the disbelievers
how is this unknown
punishment?
How is this unknown punishment
and my response going for you now? Now
that you have tasted the punishment,
now that you have seen it unfold
and before that you did not believe it,
it was like abstract, it was not unknown
to you, He says to them
How
is the unknown
response and punishment?
The other meaning is we said nakir means
for something to be difficult.
According to that meaning, fakay, fakan, and akir
would
be how is the difficulty?
Now, how is the difficulty of the fire
and the punishment?
How's it going for you? Is it difficult?
You thought you were going to make it
very difficult for my sleeves.
You thought you can make it difficult for
Ibadullah,
the believers, the prophets, the messengers,
the callers to Islam
You thought you can make it difficult upon
the believers that lived on earth.
Faqeefaqan and Nakir.
Are you enjoying my difficulty now? Are you
enjoying the difficulty that you're experiencing
in Jahannam and in your grave? Faqeefaqaan and
akeer. See the mockery? The sarcasm that Allah
gives them?
And in the final meaning of fakay, fakan
and akir, we said denial. Fakay, fakan and
akir. On this meaning, it would mean: How
did it work out for you? Denying me.
Your denial of me, how does it work
out?
Enjoying?
You're feeling this punishment? Was it worth it
that you denied and you rejected?
Keep going and the punishment continues upon such
a people. Faqif, Hakan and Hakim, a great
threat against the disbeliever and comfort for the
believers knowing that Allah
supports them, and He is on their side
now.
And now
from the Ayat of severe warning and threats,
Allah
moves on to have invitation for pondering and
reflecting.
Now here's the important thing that I want
you to understand.
Now that you have you understood your place
as a human being We've understood our place
by now, right?
Don't feel safe. A punishment can come from
above. It can come from beneath. This is
not an empty warning. I've done that to
people before.
Now the human being knows himself.
He's humble.
I'm the poor weak slave of Allah
I acknowledge that all might and power belongs
to him.
I can't even guarantee my own protection on
Earth from underneath me, from above me. Allah
now he says
It's something interesting here.
The ayat before,
remember, they were speaking about the heavens.
Right? 1st, ponder over the heaven
then ponder over the decoration
of the first sky
then he told us ponder over the earth
Now he's turning our attention to something that
is in between the heaven and the earth,
something even closer than the decoration of the
sky, and that is the birds.
Like,
how does the discussion of the birds
fit into this passage?
This was always always always a question on
my mind from many years ago.
Now all of a sudden the ayat
are intense you saw the intensity of the
ayat punishment, warning, threats, no one is safe,
no one is secure.
All of a sudden now why don't they
look at the birds?
Until I found a beautiful answer
that one of
I think it was Razi
he mentioned this
he said,
why were the birds mentioned? He said Quraysh
are listening, right? Quraysh are the first audience
to listen to these a'at.
And Allah has just said,
Allah has just threatened. He said he could
send upon you from the sky a strong
wind that carries small stones.
Does that sound familiar to Quraysh?
When during their lifetime
did they see stones falling from the sky?
Ablah.
And the birds
that carried
stones from Sajeel
in their claws and in their beak
and impelted it at Abuha and his army
when they rebelled against Allah coming to destroy
Al Kaaba.
So Quraysh are listening to this
and now the the topic the mention of
the bird has been mentioned
just after
Allah
would send out a warning to everyone that
has become arrogant and in denial of him,
And this, Allahu'Aal
reminds them of that fact,
that even these birds that are above your
head, Allah used them
for a punishment that He unleashed upon a
people
and that punishment
How severe was Allah's punishment upon Abraham? You
know how severe it was? In the very
same surah, Allah says That's
how severe it was, which is this At
the very beginning of the Surah,
This is the army of the elephant. You'll
think something huge.
At the end of the slaughter, look what
they became.
Is the hay that's being chewed by the
animal.
So if the cow was to eat hay,
and as it chews on the hay, and
some of it comes out from the side
of its mouth and falls, that's Al Asf
al Maqul
chewed up straw.
So there were this Asherbilfiil
at the end became Asfil Makkul
How severe was that punishment? And you always
saw this with your own eyes.
So now
how did you feel safe
that the one above the heavens can't send
such a punishment onto you?
He now says
here is the plural,
is birds,
as opposed to the singular, which would be
is the singular,
is birds.
These small birds,
observe them and ponder over all of them.
Different shapes, different colors, different sizes, different abilities,
different lifespans.
Above
them, in the sky flying.
Now these are two descriptions of the birds
that are above us.
Means
as they spread their wings.
When the wing is spread that's called saafat.
Build them
and they fold their wings.
The bird folds its wing when it wants
to go higher or lower and it wants
to descend.
But the interesting thing here is that Allah
Azzawajal said saafhad
which is a noun in the Arabic language.
Why is
what
a verb in the Arabic language.
We would have expected that the whole thing
would have been a noun, if it was
a noun it would have been
Like in Safet
which is the word that is describing the
spreading of the wing of the bird came
as a noun
and the folding of the wing came as
a verb. What's the difference between a noun
and a noun and a verb? To appreciate
this subtle nuance in the Quran.
You see, brothers and sisters, in Islam,
nouns
imply permanence.
If it's a noun, it implies permanence.
Verbs imply
something to be renewed.
Right? So, for example, if I was to
say Muhammadun
Hafizun.
Muhammad is a memorizer.
That's a noun, meaning he is permanent and
firm in his memorization of the Quran.
If I said Muhammad You Fazoo
this is a verb Muhammad is memorizing what
he understands from that? That his memorization
process is being renewed Every day he's memorizing
something. Every day he's memorizing something. Right?
Okay. So now,
sofat is the noun,
because
that's the permanent position of the bird in
the sky. The permanent position is that the
wing is always spread.
Now, the majority of time of the bird
in a sky, its wings are open. They
are spread out.
That's the verb
verb implies something being renewed
because the action of folding the wing is
something renewed.
The bird only does that when it wants
to fly to higher ground
or wants to descend
and land
then it starts
folding its wing But as it's in the
sky
taking,
yeah,
a a certain type of course
and it just continues to fly hovering above
the Earth,
it keeps its wings spread. There's no need
for it to fold its wings. SubhanAllah.
SubhanAllah.
None holds them afloat except the most merciful
once again the name Ar Rahman comes the
surah is all about connecting us with Allah
and His names and His ability over all
things. The surah is about connecting us to
for you and I to recognize everything is
in the hands of Allah
The surah is about connecting us with
He's able to do all things. When you
see the bird in the sky next time,
immediately you're supposed to remember the ability of
Allah. The first piece of information that should
come to your mind when you see a
bird
Nothing carries this
besides Allah Subhanahu wa ta'ala. Allah gave the
bird the ability to fly, created for wings,
feathers, a body, the aerodynamics
it has.
He said.
It's from the mercy of Allah towards the
bird that he gave it the ability to
fly,
So it can travel to find its risk,
and so that it can move from lower
ground to higher ground when there is danger,
and so on. And so that it can
move to higher ground to lay its eggs,
and so its eggs can have a chance
to hatch and become
little birds that grow and develop and then
fly.
All of this
was Ar Rahman. The name of Allah Ar
Rahman is all over the bird and how
it acts and behaves on Earth.
And compare this to airplanes, for example, modern
day technology.
How much effort and technology and resources and
money is required to construct one plane and
get it up to the air?
Subhanallah. And everything in existence that moves only
moves by the permission of Allah. And everything
that hovers in air and is being carried,
it is only carried by
And every one of us that walks on
earth
straight is being carried by Allah.
When Allah
mentioned his ability and his mercy, he concluded
the ayah by mentioning his knowledge.
He said only he
sees everything.
Even this tiny boat, he sees it. He
has complete knowledge about
it, because
it flies in his kingdom. It flies in
his kingdom! Of course, he's going to know
everything about it and see its every move.
And just like he sees the bird, he's
bossir
concerning the bird,
he also sees you and I wherever we
are, whatever we are saying, whatever we are
doing. So Allah is
teaching us that he is in complete control
of all things,
every movement of the bird in the sky,
and every movement of mankind on Earth. He,
subhanahu wa ta'ala, is Basir,
Seize it all.
SubhanAllah.
Now he, subhanahu wa ta'ala, mentions that we're
coming towards the end of our discussion. We
have
3 more aat, insha'allah.
But now Allah is going to mention 2
matters.
1 related to security
and safety, and the other related to provision
and sustenance,
something known in the world today as what?
Peace and prosperity.
Peace and prosperity.
Now it's going to be mentioned.
These two matters, believe it or not:
security,
safety.
See the countries today are all about security,
security measures, and how we're going to keep
the land secure and safe.
And then everyone is also also about food
security as well and how we're going to
keep the provision and the security and the
food coming from country to country by these
boats and whatever it is. These are 2
huge matters, brothers and sisters, in Islam:
security
and prosperity.
And these two matters have caused many to
become misguided.
In fact,
some may be guided and misguided within a
matter of hours because of security and prosperity.
You find
an individual
that is not aware,
he begins to honor someone else
because someone else is strong
and he believes that that person or that
government or that body
owns security
and owns the provision of this land.
So you'll find people become misguided if they're
not careful. They'll worship them:
These people have my security
and they have my food as well.
So he loses the plot altogether and he
begins to worship these people,
show his support and loyalty to them and
accept every law
they send upon them.
See how people become misguided? Because of these
two things. And if power was removed from
these people
and the power of peace and prosperity was
put in someone else's hand, you'll find these
people turning away from this board or governing
money
rushing to the other now obeying them, loyal
to them, showing them their support.
These two matters
have misguided
many on Earth.
SubhanAllah.
And so a country rises
with peace and prosperity,
you find people flocking to it,
right? And if they're not careful, they'll end
up worshiping it, misguiding them. And when the
country
is destroyed
and something else rises You Allah, You Allah,
they'll go from one place to another
depending on who is seen as the superpower
on earth.
Who is seen as the one who has
the full security on his land and has
the food security on his land, according to
that people will make their moves on earth.
And if they're not careful,
you can lose your entire deal with this,
because
this is like a entire citizen.
These are the people that brought you into
their country, so there's a relationship here.
If you're not careful and this and and
and you're transgressing and rebelling against the limits
of Allah, a person may fall into disbelief.
We ask Allah
to save us.
And, of course, these two matters are very
important for any functioning society.
A society cannot function without security and food.
That's why Ibrahim alaihis salam
when he went to the Kaaba and he
made a dua
he said He said: Oh my Lord make
this land a peaceful
city,
a city of security and safety.
And provide for its people
from the many different produce.
You see that? Peace and prosperity.
When Allah
mentioned His favors upon Quraysh, He said
He fed them from hunger.
That's provision.
And he kept them safe from fee, and
that is their safety and their security.
Now Right? And you cannot survive with 1
and not the other. You'll need to have
both
for survival for a functioning society and indeed
they are blessings of Allah Subhanahu Wa Ta'ala.
Now, Omar Arzuzajal addresses this matter, he says
He says
Who is this pathetic,
belittled,
weak,
insignificant
person or army
that you seek
their help and aid if the punishment of
Allah was to come down
other than Allah
Who?
Who will help you
when the punishment of Allah
is sent and unleashed? Who? Your wealth?
Your weapons?
Your nuclear and atomic bombs? What's gonna help
you?
Allah
army is endless.
The previous Ayat mentioned that the sky and
the Earth are 2 of his armies
and the bird as well is one of
his armies.
There will never be an army or a
force
that will ever ever be able
to prevent Allah's punishment
if he decided to send it down. No
one can protect us besides
Allah is asking the rhetorical question:
Who? Which army
is going to protect you and save you
when the punishment comes down?
Who who besides Allah could save and protect?
Besides Allah?
And ponder over this, Allah asked a rhetorical
question, Which army will protect you from Allah's
punishment?
What army are you going to bring? But
just before, what did he say?
Ayat before he spoke about the earth opening
up and swallowing.
So even if you said yes I got
an army prepared,
I have an army prepared to meet and
face Allah, but where is it going to
stand? Where is it going to stand? If
Allah
controls the earth and he just threatened that
he can open the earth and swallow you
up,
what army are you going to bring against
Allah? Where's where's the army going to stand
Where is it going to stand if the
entire earth there is a threat and a
risk it might open it and swallow it
all in?
So there's no point, there's no point
in going against Allah
denying him and going against the Prophets and
the Messengers
and going against the deen of Allah
there is absolutely no point,
because once the punishment comes, who's going to
protect you? Who will help you? That's why
before we sleep we're reading the surah before
we sleep every night.
Tell yourself before you sleep every night,
man
Who's going to aid me and support me
besides Allah if he decided to punish me?
And he used his name Ar Rahman once
again. How beautiful is this?
Even in the context of a threat and
a war,
he used his name Ar Rahman.
What does this imply? What's the message here?
The message is why are you fighting him?
Why are you even trying to fight him?
And, Yannie, why are you fighting His messengers
and His prophets? He put you on earth
and He showed you love and care and
mercy and He continues to do so every
day.
He's Arbuhman
even though these a'ad are in context of
war,
But he still mentions his name Arbuhaman
What are you doing? Oh Kafir, Oh person
who has rejected the Deen of Allah!
He's still
Even in this context
of war, Allah's mercy is still upon the
disbeliever
as he lives on this earth.
Every provision that the disbeliever eats is from
the name of Allah, Ar Rahman.
Ar Rahman is the mercy of Allah that
every single mankind and animal on earth enjoys.
Albaheem is what is exclusive for the believers
on the day of judgment.
But Al Rahman, this is Allah's name, upon
every single person on earth.
Indeed, the disbelievers
are only lost in delusion. They are lost
in delusion
for two reasons. Number 1, because a Shaytan
has said to them
Shaytan told them the punishment Allah will never
be descended upon you. And they are deluded
for the second reason which is
the delusion
of relying on their idols.
Like the previous nations
that were deceived by their belief. They they
thought that the idols would benefit them and
ward away
harm and punishment from them.
And they found no such thing when they
needed it. So al kafirounfirror,
the disbelievers
are in a great
delusion
because the Shaytan has tricked and fooled them
that the punishment will not come down,
and they also have been fooled with their
corrupted belief that their idols are going to
save them if the punishment of Allah was
to come down upon them.
Subhanallah,
look at Fir'aun and look at all these
disbelievers
and rebellious nations that came in the past
when the punishment came upon them,
what army did they had to defend them
from Allah's punishment?
Firaun,
according to some reports and sources, he had
his army was made up of 2,000,000
personnel. 2,000,000.
What did they do? Did they save him?
When he was in the water, he was
saying
He was confessing his belief. He was saying
I believe in the Lord that believe in.
Because he realized
he realized there's no Jund, no one came
to his aid, no one came to his
support
and the same thing as A'ad and Thamud.
When the punishment of Allah came and they
looked at the idols,
the idols were the first thing that were
wiped away by
the violent wind that came.
So the idol couldn't support and help itself.
As a result, it wasn't able to
protect them from Allah's punishment.
So the power and might, it belongs to
Allah's
You want security, you want safety, you attain
it and you seek it from Allah
and no one else,
no army,
and no human being,
and no technology,
and no nothing will provide you any
security and safety. Only Allah
And anyone who seeks support and aid from
other than Allah, thinking it will benefit him
from the from from the punishment of Allah
when it comes is deluded and deceived.
That's the that's how that's what we're learning
from the ayah. Anyone who believes
that he may get support and aid from
other than Allah
when the punishment is unleashed
is deluded and deceived.
And so when the believer feels desperate need
for Allah's support and aid, Listen to what
I'm saying, especially in today's world,
when we are all observing the scenes abroad
and globally, you ask Allah
to save our brothers and sisters in Islam.
But when the believers feel they are desperately
in need of Allah's support and aid, then
this is a sign of their iman.
This is a sign of their humility.
And if we feel independent
from the support of Allah,
and if we don't seek the support of
Allah in our dua,
that is the peak of delusion.
I would be acting like the disbelievers in
that case.
And this is why from the most important
dua of the believer is to always seek
a lost support, help,
aid, and security.
Right? That's why
grant us aid and support against the disbelieving
rebellious nation
and in so many of the afghar of
the morning and the evening and wherever you
may be, you'll find a lot of a
dua is focused on seeking Allah's help.
When you're seeking Allah's help that's a sign
of Iman
and that is a sign that hopefully be
ibn Allah
will grant you that safety and that security
that you're asking for.
And once we have acknowledged
that the peace and security and safety comes
from him, he now discusses the provision
upon mankind.
Or is it not?
Or is it?
Or or sorry. Amman? Or who? Who is
this insignificant
belittle
person or army
that will provide for you
if he withholds
his provision.
They fight Allah.
They deny him, and he continues to provide
for them.
Allah is the one who feeds us and
provides for us. Right?
Everything.
He said Allah could withhold his provision.
He could withhold his provision in numerous ways.
He could block the means to them
such as the rain. He could just withhold
the rain.
As a result, if if rain is withheld,
nothing grows on Earth. We're in serious trouble.
He could withhold the air. If there's no
more air, that means pollen doesn't move from
one plant to another. As a result, there's
no more produce
and fruits and whatever it is on the
on the trees.
He can withhold the sun, the light of
the sun, as a result plants don't develop.
That's amsakeriska.
He can stop the trees from growing, the
fruits from ripening
because all of this is in his hand.
You see, Subhanallah,
he sends the rain.
The plants grew.
The grass grows,
the animals eat this grass, they grease the
land.
That's our meat.
And Allah
then he grants certain people the ability
to harvest
the plants
and work on distributing these foods,
the food items, until it reaches your doorstep.
That's all from
the fact that Allah
has allowed for a rizq to be released.
He didn't withhold it
until it reaches your doorstep.
See how the process is in the waterline?
Rain comes down,
then
things are packed in boxes, then they're shipped
from one country to another until what Allah
has decreed from your rizq that perhaps grew
and it ripened somewhere in the farms in
Mexico
landed to your doorstep that's Allah releasing your
rizq too. Not only that the journey of
your rizq doesn't
end by you going to the shopping mall
and purchasing your food and coming back home.
The release of your risk continues beyond that.
So once you've cooked your meal and you
sit down and you begin to eat
and then the food, the morsels of food
come down to your stomach and make contact
with the stomach acid,
then that digests the food. Allah
could have amsakariska
at that point.
Then once that food has been broken down
in fine pieces, it moves into the smaller
intestines
and that's where all the nutrients of the
food are absorbed,
and then they are dispersed and travel around
the body to vital organs via the bloodstream
and then all the waste is pushed out
to the to the larger intestines, and it
comes out as waste.
In Amzakarista
could be at any one of these levels.
Imagine Allah Azza wa Jal Amzak I'll give
you an example. Imagine he amzak the calcium
from reaching the bones That could be amsakeriska
Imagine he
he he held back the iron
and he he amsacked he stopped it from
reaching the hemoglobins
that are found in the red blood cells,
or he held back the zinc
from reaching the bones and the muscles of
a person.
This is why after we eat food, what
do we say?
We say, oh, praise belongs to Allah, the
one who fed me this food. Yeah. And
he made it nutritious for my body. He
released it into my body, and as a
result, all my organs and my blood cells
benefited from it.
And
then and then we say what?
And Alhamdulillah,
he made it a part of my rizq.
Didn't go somewhere else, He made it a
part of my risk
and then we say
Without
absolutely no effort and no power from my
end.
You had nothing to do with this. You
see this?
You are acknowledging.
Yeah. Maybe you went, you worked, you made
the money, hard work. You came, you bought,
you purchased, you came, you cooked the food.
You think that's that is nothing
compared to what Allah
decreed that He released for you of risk.
That's why at the end we say
without any effort of mine. No, I didn't
do anything
compared to what Allah released of risk.
It dwarfs what your effort is, So He's
the one who released a risk. That's why
now He's saying, Amman Hazal Lavi yar Zukun
in Amsaqariskah.
SubhanAllah. Some people are being tested with calamities.
They aren't able to eat food like how
you and I eat. They eat through tubes,
through their nose, through whatever it is. We
ask Allah to grant
They didn't acknowledge the truth, the disbelievers.
In fact, they persisted
in their arrogance and their aversion. They turned
away from the truth.
To persist.
They say. That is when the waves of
the ocean, they rise, they rise, and then
they come crushing, and they crush everything in
their path.
So
means
the disbeliever
persisted upon
stubbornness and arrogance
to the point where he was ready to
crush anything in his way and in his
path.
Fear Otoo. What did they persist upon?
Otoo is transgression.
Extremism in stubbornness.
All of these signs so far in the
Surah.
And what's the result?
They
upon their stubbornness, upon arrogance.
Not only that,
in addition
to run away.
They persisted in turning their backs to the
message and running away from the message and
the warnings and the reminder.
So they persisted in being arrogant and running
away. And you see these two
qualities if they combine in one heart, that
is a disaster!
If a person is arrogant
but doesn't turn and run away,
he might benefit one day from the reminder
just like Khalid ibn Walid
or Umar ibn Khabab or Abu Sufya
they had rutu,
they had arrogance
but they did not turn away they didn't
have Nufoor So one day Allah azza wa
jal willed for the guidance
to enter their hearts, soften their heart and
they accepted Al Islam.
And if a person ran away,
he would consistently run away from the reminder,
he doesn't want to attend the lesson, he
doesn't want to attend the lecture, doesn't want
to hear anything, but he wasn't arrogant. There
is hope
that such a person may come to the
guidance.
But if a person has arrogance in the
heart and turns away from every reminder, doesn't
give it any of his e and attention,
then this person, done deal, finished, he will
remain misguided and meet Allah
in this manner until Allah unless Allah
wills otherwise.
Can you understand the stubbornness in this after
all these ayat and all these facts and
truths and all these threats
and all these examples of previous nations and
what Allah did with them?
And
they persisted upon
and nufour. SubhanAllah.
And we're coming up to the final ayat,
but there's a very beautiful,
insight here that I want to make.
You see how there was now now observe
with me the structure. There were 2 rhetorical
questions,
and there were 2 rhetorical questions as well.
At the very beginning, what was that?
Then a discussion about the bird, then afterwards
came what?
And then the next one after that,
So
that that spoke about the punishment from the
sky,
you draw it with the that speaks about
Why?
Because
where does it come from?
So another form of punishment in how Allah
can punish you from the above, from the
sky direction,
instead of sending a violent wind
that carries stones,
he can just hold back a risk that
is decreed and determined in the skies.
So that goes with that. It's like another
threat, another warning, another punishment.
And the other Eya, which is
that goes with which Eya? It goes with
the
Aya.
Why? Because we said
that Aya was speaking about a worldly punishment,
the oath opening up and swallowing you
and then Allah is saying
what's this army that you're going to bring
against Allah? The idea is
if you're going to bring an army against
Allah
on what on what earth is it going
to stand?
If Allah has already threatened that He can
open the land and swallowed
meaning whatever army you put on earth,
the army will be swallowed into the earth,
right? So this is how these 2 ayaat
correlate with the ayaat that we have just
read. And finally, brothers and sisters in Islam,
we're coming to the end.
Allah says,
then is the one who walks
face down,
better guided over one who walks straight up
on a straight path. And then Abbas, will
be allah when we said this aya is
an example Allah gave
of the one who walks on the path
of misguidance
and the one who takes the path of
guidance.
So Allah now,
he speaks about 2 types of people, a
misguided one and a guided one,
and he gives an illustration.
The first one,
That's the kafir, the misguided.
Few interpretations here. They are all correct, but
all in that, they said
Imagine a person that is walking looking down
to the ground.
Meaning his his head is down to the
ground, and he's walking,
Doesn't look up, doesn't observe the sky.
He's down. What does this mean? If he's
walking and his head is down to the
earth, meaning he's attached
to the Lakshmiz and the fitan of this
dunirah,
right?
He has forgotten about Allah and about the
purpose of his life.
That's why even Allah when he spoke about
from Bani Israel, he said
SubhanAllah, there's something about when Allah speaks about
misguidance,
He always relates it to the earth. Here,
someone walking with his face down to the
earth over there
also He inclined to the earth
as a result he followed his desire,
so
have this picture in your mind, a person
walking his face is down to the earth,
that implies
that he's attached to the fitan of a
dunya has neglected Allah his responsibilities
and his obligations.
Also means that he's blind. He's walking in
the dark.
Walking in the dark means he doesn't see
the reality of things. He doesn't know the
truth, he doesn't see it, he doesn't know
who Allah is, he doesn't know what the
purpose of life is like someone walking in
the dark, someone walks in the dark, does
he know where he's going?
So on the overall scheme of things, someone
that is walking in the dark in a
dunya, meaning he doesn't know what his purpose
is, he's got no clue where he's going,
who Allah is, what Allah wants from him
and so on And in
a third interpretation
it means
to walk on an uneven surface
like there's a straight road and then there's
a road that goes left and right and
up and down and then it has a
like a circle
and then And then this misguided person is
walking on that lost, confused,
deluded, goes up, goes down, has no clue
where he's going.
Makes it very difficult upon himself.
So every time he stands, he falls. Every
time he stands, he falls because that's the
uneven road. If there's a road that is
uneven let's say you're walking in the desert
and and there's ditches, there's holes, there's crevasse,
for example. You're walking on that.
It you're blind. It's dark. What happens? You
you walk a little bit. You fall. You
stand up. You walk a little bit. You
fall. Right? And this implies
the person's,
yeah, any misguidance in this worldly
life.
One other interpretation of Ulemaat they said imagine
someone walking on his face.
This one's like full literal.
So his face has been put on the
earth, his legs are up in the air,
and he's walking on his face on his
head.
Obviously, such a person is disoriented.
He's at high risk of falling
into a hole in the ground. He doesn't
know his path. He doesn't know where he's
heading. This is the example of the kefir,
of the one who is misguided. He doesn't
know, as we said, the purpose in his
life and what direction he's going to and
why Allah created him. His footar is distorted.
You see, walking is this way. But if
you walk this way, it's an implication that
the footar has been distorted.
A person's natural disposition, the information of La
ilaha illallah in one's mind and in his
heart has been flipped and distorted now. Such
a person is worshiping
instead of Allah his desire.
So you were to worship Allah, you'd stand
and walk straight.
Walking on your head down legs up in
the air meaning that a person who's worshiping
his nafs his nafs has become a Lord
to him! Now
and this air also
alludes to the emotion of becafer in this
worldly life and in the afterlife.
If someone is walking on his face
or walking in the dark, let's say, on
those interpretations
or walking on an unbalanced uneven road,
he's worried, he's confused,
he's afraid.
Naturally, imagine you're walking in the dark, you
become naturally afraid
and that's the state of this the disbeliever
in this worldly life when they turn away
from guidance.
They are scared people. They are really afraid.
Allah
says,
those who believe
And they did not mix their with disbelief.
He says,
For such people, they'll have security and safety.
They'll be tranquil and at peace. What does
that mean? Other than them
other than the believers,
those who have pure kufal in their heart
for them will always be fea and tera
and that's how they live their lives
Fee, worried, scared Every move, every step and
that's why all their people introduced for them
all these psychological books and how to heal
from this and how to heal from that
You hammy there's one thing that heals the
human being Al iman.
Al iman
heals the human being from top to bottom,
right? Okay
Is that example that we just gave now
is he guided
or is the one who walks upon a
straight path guided? Of course, no doubt. The
one who walks on a straight path is
guided. What does that mean? The one who
walks on a straight path is the example
of the believer.
Means when you walk on a straight path,
it's lit up, you can see clearly what's
in front of you. That means the believer
clearly knows his objective in life, he knows
the purpose in life, he knows why he
was created, What are the worships that Allah
wants from him? SubhanAllah. He has no doubt
at all.
To make us of them.
And finally, brothers and sisters in Islam, al
kafir is actually made to walk on his
face on the day of judgment,
and the believer walks upright to the paradise.
Wil kafir walks to the hellfire on his
face.
A man came and he said,
A person
said, is a disbeliever
put on his face on the day of
judgment.
Nabi The prophet said, isn't the one who
made him walk on his 2 feet in
this dunya
able to make him walk on his face
in the afterlife?
When he heard this hadith he said
He said indeed
no doubt about it by the might of
Allah
he's able to do that.
SubhanAllah. Finally,
brothers and sisters in Islam, I want you
now just to to pay attention to something
that is in the rhythm.
All the ayaat that we have been reading
so far have ended with which letter?
Yeah? So we have
The rhythm changes.
And afterwards,
up until the end of the surah, the
ayat are going to be with
All the ayat before
Afirmayyam Sheehanuqibban
were an address to the disbelievers.
Now that the disbelievers
have reached that peak of arrogance
or to win 104,
Allah
has turned his attention away from them
and now He'll turn the attention to Nabi
sallallahu alaihi wasallam
and he'll address the Messenger directly.
So kul, this is an address to the
Messenger sallallahu alaihi wa sallam from now until
the end of the Surah. And between the
all the raw and all the noons and
the mean that is going to come, there
was that one aya which is
the divider,
the one that gave us the example.
Discussion with them is over because it's proven
that the one who walks straight with a
clear vision and a clear purpose in life,
he's more guided than that one. They've had
enough guidance, enough warnings,
enough
reminders, prophets, everyone came attention is taken away
from them now and it is given to
Nabi
So in our last session of the tafsir
of the Surah which
will be this Thursday,
we will continue a Surah until we conclude
it. We ask Allah to grant us goodness
and acceptance. Ask him, subhanahu wa ta'ala, to
forgive our sins and our shortcomings in the
holy