Adnan Rajeh – English Tafseer Halaqah- Surat Al-Mulk -4
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AI: Transcript ©
Today insha'Allah ta'ala we continue in
the tafsir of surah al-mulk and I
had explained up to the last or the
verse before last on the first page.
So we talked about ayah number 11, we
recited ayah number 12, we just didn't talk
about it so I'll kind of talk about
those two insha'Allah ta'ala and then
we will continue with verses number 13 and
14 moving forward.
Surah al-mulk is obviously a surah of
great significance within the Qur'an for Muslims
because the Prophet ﷺ attached to it a
number of bounties amongst them the protection from
the punishment within the grave and even on
the Day of Judgment similar attachments.
And this surah is widely recognized and loved
by Muslims everywhere and it's an easy surah
to remember.
It's the first within this cluster that we
are reviewing from al-mulk to al-mursalat,
the third group of surahs within what we
call al-mufassal, the last piece, the comprehensive,
the last piece of the Qur'an from
qaf, ya'ni tuwannas.
And this group, this third group, this cluster
of surahs from mulk to mursalat, they offer
us the requirements.
What is it that you need to have
in order for you to be able to
carry Islam or represent Islam and spread Islam?
Again, the first four surahs talk about the
four main requirements in knowledge, in ethics, in
connection or relationship, and in behaviors, mulk, qalam,
haqa, and ma'arij.
And they'll probably take a decent bulk of
time for us to go through because they're
extremely meaningful and I do advise all those
who don't know surah al-mulk by heart
to memorize with us the couple of verses
that we recite every week, hopefully at the
end of this you'll end up with a
juz' or two, that you know well in
terms of your memorization and you also understand
well, which allows you insha'Allah to practice
and to implement in your life.
Surah al-mulk talks about the requirement of
knowledge, what is it that we need to
know?
What is factual?
What is undeniable?
What do you accept as a maxim, what
do you accept as maxims as a Muslim?
What are certain pieces of information that for
you are undisputed and they're not negotiable or
debatable?
And that's what surah al-mulk basically covers,
it just talks about that and if you
look at this first page that we went
through over the last couple of weeks, Allah
subhanahu wa ta'ala told us the following,
he told us about himself, with six or
seven statements in a row, he told us
about himself, who he is subhanahu wa ta
'ala, tabarak, bi adhi al-mulk, ala kulli
shay'in qadeer, khalaq al-mawta wa al
-hayat.
He talks about the origin of existence, he
talks about the creation of death and life,
he talks about why there is death and
life and why you get this opportunity, he
tells you what your obligation is towards it,
in terms of your contemplation and ongoing reflection,
the infinite amount of time you should be
spending reflecting upon what it is, thumma rji
'il basra, karratayni yanqalib.
And then he talks to us subhanahu wa
ta'ala about the duality of every creation
that he put here, everything that is made
has a presence in alam al-shahada, has
a presence within the observable universe that we
have, and it has a function there, and
it has a presence in alam al-ghayb
that we don't know about, but accept and
acknowledge that it exists.
And then he talked to us subhanahu wa
ta'ala about the day of judgment and
the potential of punishment and the potential of
reward.
And that piece we haven't talked about because
it's the last verse within this page, but
those are the seven pieces of information that
Allah subhanahu wa ta'ala shared with us.
And if you think about them, that's pretty
much the whole story.
You need to know who it is that
did all this, who is Allah subhanahu wa
ta'ala, what exactly he did, what are
you going to be doing about it, you
need to understand the reality of what it
is that you're looking at, and then what
accountability looks like at the end.
And all that was explained within this first
page.
The remainder of the surah is going to
point out a number of topics within these
seven.
It's going to expand on a couple of
the seven that were not expanded upon initially,
and you'll see what I mean as we
recite.
So the way Allah subhanahu wa ta'ala
went over the reality of Jahannam, as he
described it to us, وَلَمْ
يَأْتِكُمْ نَذِيرٌ When they are evidently or inevitably
thrown into Jahannam, they will hear its heavy
breathing and seething as it boils over and
over and over.
It is almost tearing itself from the inside
out, from upset from the human being and
his sin.
Every time a group is thrown in, the
gatekeepers will ask them, did you not receive
someone who warned you about this?
Did you not receive a warning for this?
How is it that you ended up here?
Did you not get a warning?
So they would respond to them, قَالُوا بَلَا
قَدَ جَاءَنَا نَذِيرٌ Yes indeed, we did receive
a person who warned us.
فَكَذَّبْنَا But we refused to listen.
وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ We said,
God never sent anything.
There is no God, or there is one,
but He didn't communicate to anyone, so everything.
إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ We told
our warners that they are nothing but frauds
and that they are living a great illusion.
وَقَالُوا لَوْ كُنَّا نَسْمَعُوا أَوْ نَعْقِلُوا مَا كُنَّا
فِي أَصْحَابِ السَّعِيرِ And they said indeed, had
we at that time listened to what was
being said, had we at that time comprehended
and reflected upon what was being said, we
wouldn't have ended up where we are right
now in this في أصحاب السعير Amongst the
people of the flaming fire.
فَاعتَرَفُوا بِذَنْبِهِمْ And they admitted.
They acknowledged their sin.
In any other situation, this would be extremely
meaningful.
It's very meaningful for you to acknowledge and
own your mistake.
It takes a lot of courage, it takes
a lot of strength, it takes a lot
of humbleness and humility to do so.
And in any other situation, this would have
been a great moment for them.
This would have served as a full tawbah
for them, had they done it in any
other setting, but they did it at the
setting, in a setting where Allah سبحانه وتعالى
was not listening to them anymore.
He hears them, but He is not listening
to them anymore.
And no one is keeping track of what's
being said.
And whether they say it or they don't,
whether they feel it or they don't, at
that moment, it means absolutely nothing.
So the ayah, it almost...
SubhanAllah, the way the language works here is
very interesting.
The ayah almost makes you feel that we're
celebrating.
فَاعتَرَفُوا بِذَنْبِهِمْ Finally, they admitted their sin.
And what you think is going to come
next is, and because of this, فَسُحْقًا was
the follow-up.
Good rhythms.
لِأَصْحَابِ السَّعِيدِ To the people of the flaming
fire.
Meaning, oh, so you admitted it, finally, you
admitted it.
Oh, well, good rhythms.
There's no good for you anymore.
No, no, I would have told that to
you in dunya.
No problem.
You admitted it.
Amazing.
Good, good job.
This is a tawbah and Allah سبحانه وتعالى
never refuses the tawbah of His servant.
He loves the tawbah of His servant سبحانه
وتعالى.
Prophet عليه الصلاة والسلام tells us, لَللَّهُ أَشَدُّ
فَرَحًا لِتَوْبَةِ عَبْدِهِ مِنْ رَجُلٍ أَضَاعَ نَاقَتَهُ فِي
الصَّحَرَاءِ فَلَمَّا بَلَغَهُ الْمَوْتِ حَفَرَ لِنَفْرِتِهِ حُفْرَةً فِي
الْأَرْضِ ثُمَّ نَامَ فِيهَا لَا تَأْكُلُهُ السِّبَاعِ فَإِذَا
بِهِ قَبْلَ أَنْ يَمُوتُ وَالنَّاقَةُ وَمَعَهَا زَادُهُ فَمِنْ
شِدَّةِ فَرْحَتِهِ قَالَ اللَّهُمَّ أَنَا رَبُّكَ وَأَنتَ عَبْدِي
لَكَ الْحَمْدُ أَخْطَأَ مِنْ شِدَّةِ الْفَرَحِ هذا الحديث
في الصحيحين that Allah subhanahu wa ta'ala
is more happy with the repentance of his
servant then, and he gives us a simile
gives us an example, a simile a man
who took a journey in the desert on
a camel and he lost his camel and
upon his camel was a provision and he
lost this camel long enough to the point
where he was going to die from starvation
and thirst and because he didn't want to
be eaten by the hyenas and the predators
of the desert he dug himself a hole
a grave and he lay down in it,
preparing himself for death and as he is
taking his final breaths the camel would come
back with the provision still on it so
he would come out in happiness and say,
oh Allah I am your lord and you
are my servant the Prophet ﷺ says أَخْطَأَ
مِن شِدَّةِ الْفَرَحِ he made a mistake with
his words out of extreme happiness he was
so happy, he said it wrong he meant,
اللَّهُمَ أَنتَ رَبِّي وَأَنَا عَبْدُكُ you are my
lord and I am your servant but he
was so happy that he said it wrong
this is what the Prophet ﷺ is telling
us he said Allah subhanahu wa ta'ala
is happier with your tauba, with your repentance
than this man is with finding his provision
in the middle of the Sahara سُبْحَانَ اللَّهِ
العَظِيمُ جَلَّ جَلَىٰ اللَّهُ this is how happy
he is subhanahu wa ta'ala, if you
are to repent and turn back to him
and change your ways despite that if you
do it on the day of judgement it
doesn't matter despite that, when they do it
at that moment, فَاعْتَرَفُوا بِذَنْبِهِمْ they acknowledge their
mistakes, they owned they didn't blame anyone see
the verse doesn't have any blame قَالُوا لَوْ
كُنَّا نَسْمَعَ if we listened they didn't say,
well if the guy who came to us
was a bit more attractive, or he spoke
slower or he spoke softer or maybe he
wasn't so fat, or maybe he looked differently
maybe we would have listened to him they
didn't blame the person who was speaking they
said maybe if we listened and if we
thought about these things, and if we comprehended
then we wouldn't be here, it's no one
else's fault but our own so they completely
owned it that's a huge moment for them
but it doesn't matter yeah, too late, sorry
doesn't matter, فَسُحْقًا that's the answer, فَسُحْقًا good
riddance it's a very scary ayah because we
know how much Allah subhanahu wa ta'ala
loves the repentance of his servant he loves
the repentance of his servant the only door
that never closes is the door of tawbah,
every other door opens and closes, the door
of ilm you get some ilm and then
you don't get ilm after a while, then
you go and you get ilm again and
then provision sometimes you get a lot, sometimes
you get a little sometimes you don't get
anything at all it's a fluctuating it's a
fluctuating process of Allah subhanahu wa ta'ala
opening and closing the doors of his mercy
and the doors of his forgiveness but tawbah
is 24x7 there it is not dependent on
anyone but you, the door does not require
a key, you don't have to knock on
it you just have to walk through by
performing that tawbah, by turning, by regretting your
previous mistakes, owning them and turning back to
Allah subhanahu wa ta'ala and seeking his
forgiveness and he'll always accept you subhanahu wa
ta'ala until until until the spirit is
out of your body to the point where
it's right at your throat meaning it's been
removed from the feet, the legs and the
stomach and you've waited until there's nothing left
but the brain still working and you're about
to lose it and that moment it doesn't
count, Fir'aun waited until that moment the
ayah is very we recite these verses sometimes
and we don't understand the ayah is not
saying that he's not deserving of forgiveness he
just waited too long now now, as you
are drowning say it before you drown before
you enter the just a second ago, if
you just said it a second ago it
would have been accepted by Allah subhanahu wa
ta'ala but you waited until you absolutely
knew you were going to die so might
as well, I'm going to die and I
know I was full of it for the
majority of my life, I know that I've
been lying the whole time and now that
حتى إذا أدركه الغرق when drowning caught him,
this is what the ayah says أدركه just
when drowning caught Fir'aun as he knew
that he is dead, خلاص, he's not going
to make it out anymore, he has no,
there's no hope of him living anymore, خلاص
قال آمنت أنه لا الآن, now قد عصيت
قبل وكنت من المفسدين the whole time before
this you've just been ongoingly sinful and spreading
of corruption, فاليوم ينجيك ببدنك لتكون لمن خلفك
آية today, only your body will make it
only your body will make it you won't
make it he didn't, his body did though,
why?
so that we could all take the عبرة
the lesson from it and that's what happens
when you wait, or when the sun rises
from the west those are two moments where
the door of tawbah closes aside from that,
if you are taking in deep breaths as
you are right now then the door of
tawbah is wide open for you, to turn
back to Allah subhanahu wa ta'ala and
repent and get rid of your previous sins
and turn your ship around and you won't
get فَسُحْقًا لِأَصْحَابِ السَّعِيدِ no, you'll get فَأَعْتَرَفُوا
بِذَنْبِهِمْ فَأَعْتَرَفَ بِذَنْبِهِمْ فَأَعْتَرَفَتْ بِذَنْبِهَا they admitted
their sin and something beautiful will follow that
something beautiful something of welcoming something of love,
something of compassion and mercy and forgiveness an
open door for you to be different but
يوم القيامة it's not there and this reality
is really what we have to take time
and think about when it comes to the
Day of Judgment we don't have that anymore
we don't have the opportunities that we have
every moment of every day that we are
living here where we can always turn this
around we can always repent for our previous
mistakes and shortcomings we can always make the
intention of being better and not being in
a state of sin not being in a
state of disobedience and challenging Allah but rather
to be within His pleasure subhanahu wa ta
'ala and that's really what the Quran ongoingly,
continuously time and time again is trying to
drill into us that don't wait until when
it doesn't matter anymore they made a great
wallahi a great confession honestly, like I look
at their confession here and it's spot on
they didn't lie, they said جاءنا ندير we
received no one's listening, not even the guy
who asked them the question like the gatekeeper
didn't ask them for this whole story, he
didn't care he's like did you get a
warner I just need to know this, I
have a checkbox I need to, did you
get warned, you were warned خلاص inside why
are you telling me all this, I don't
need to know فَكَذَّبْنَا وَقَدْ I don't care
what you did, I just have to know
that you were warned if you weren't warned,
then maybe someone made a mistake somewhere, we
have to send you back because you can't
be here if you were not warned about
this place, you have to be warned you
have to have known about it beforehand in
order for me to take you in, or
there has to be some other exception or
some other ruling going on but they went
ahead and they just offered their confession and
it was perfect, فَكَذَّبْنَا they owned it, we
refused it even though it made sense to
us and we told the person who gave
us the warning, we told them something that
we knew was wrong and we sent them
back unlawfully and we said things that were
mistakes and had we listened to them appropriately
or thought about it we wouldn't be here,
this is completely on us we made the
mistake good for them, they admitted their sin
what they get is good riddance good riddance
to the people of the flaming fire the
last verse in this page never in the
Quran does Allah SWT ever, not once does
Allah SWT talk about Jahannam and not talk
about Jannah or vice versa, ever you can
take that as a rule of thumb and
run with it in the Quran, you'll never
find a place in the Quran where Allah
only talks about one He always talks about
two, He may not give them the exact
same number of verses or the exact same
space within the surah, depending on the depending
on the reasoning, depending on the goal, depending
on how the surah is designed what purpose
it has, what theme it has, but He'll
always talk about both and here the same
thing, He talks about Jahannam in some degree
of detail because that's what you need to
know you absolutely need to know that in
depth you have to understand what it is
that you're up against you can't afford not
to know this, you can afford not to
know the details of Jannah, you can but
you can't afford not to know what Jahannam
is because falling into Jahannam and not making
it to Jannah are kind of two different
things conceptually speaking, not making it to a
place of ease versus being put in a
place of punishment aren't the same thing on
the Day of Judgment they are but they're
not the same thing conceptually philosophically they're not
the same thing for me to be taken
to a place of ease and luxury and
leisure or for me to be in a
place of punishment, that's not the same thing
so He has to talk about subhanAllah about
the punishment first so that you're aware of
it so that you know what to avoid
because you want to avoid this, whether you
make it to the place of leisure and
luxury or not, the place of pleasure, that's
a different story you need to make sure
you're not here though because this is not
a good outcome, this is not where you
want to be, but the way it works
on the Day of Judgment is that if
you avoid the first one you get the
second يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ Indeed, those who revere
يَخْشَوْن the word is خَشْيَة and خَشْيَة is
the mix of three things so خَشْيَة is
three things it's not fear, it's reverence and
reverence is three things, خَشْيَة is three things
number one is fear of just punishment with
love and respect those are the three things
that make خَشْيَة people often wonder how is
it that you can love Allah and fear
Allah and خَشْيَة puts the three of them
together خَشْيَة has respect, اجلال, تعظيم so you
hold Allah in high regards and you love
him and you fear just punishment it's because
what you fear with Allah is very different
from what you fear with human beings if
you fear me as a human being then
you fear my injustice, my oppression you fear
that I don't treat you fairly and I'm
not just and appropriate and I'm not righteous
that's what we fear in this world, we
fear that we end up being mistreated or
oppressed or persecuted by others, that's fear you
can't love someone you fear that way that's
agreed upon I can't love one whom I
fear will mistreat me oppress me, persecute me
take away my حقوق I can't, you can't,
you can't love someone and fear that from
them but with Allah subhanahu wa ta'ala
you don't fear that Allah subhanahu wa ta
'ala will be unjust with you, you're not
afraid that Allah subhanahu wa ta'ala will
mistreat you you're not afraid that Allah subhanahu
wa ta'ala will oppress you or persecute
you what you're afraid of is that Allah
subhanahu wa ta'ala treats you fairly that's
what you're afraid of, you're afraid of justice
with human beings it's the opposite, I want
your justice, just be fair with me and
I'm good I don't want anything else, I'm
afraid that you're going to lie, manipulate, corrupt
and then not treat me, I'm not going
to get treated fairly, you can take away
my حقوق that's what I'm afraid of but
with Allah subhanahu wa ta'ala I'm not
afraid of that, I'm afraid of justice I'm
afraid that on the Day of Judgement he
gives me only what I deserve my fear
is that Allah subhanahu wa ta'ala treats
me fairly on the Day of Judgement, how
much do you deserve for this, let's look
at what you did, I'm going to give
you exactly what I promised you I would
give nothing more, obviously there's nothing less, that's
not even, you don't need to worry about
that the worry is if he doesn't give
me more because the quality of what I
did yeah that's not, it's very low quality,
I need if it's just عشرة حسنة بعشرة
أمثالها I'm not going to do well I
need it times twenty and a hundred and
a million, I need you to forgive a
bunch of things that I did not repent
for my fear is justice my fear is
يوم القيامة if he tells me I'm going
to treat you with my عدل, with my
fairness and justice, يا لطيف that's the مصيبة
let me give you an example, if you
have a child who made a mistake and
their parents are coming, they're afraid of one
of two ways, if the parent is brutal
and they're aggressive, then the kid is afraid
that they're going to be punished for this
mistake way beyond what they deserve and that's
a fear that love is hard to exist
with, but if the child loves the parent
then their fear is to disappoint them, their
fear is to lose a privilege that they
were going to get before their fear, that's
what they fear, so they're afraid but they're
afraid and they're basically a little bit, there's
دلال as they say in Arabic a little
bit of a spoiling, where you're coming to
him, forgive me for this one, don't treat
me fairly don't do what you told me
you were going to do when I made
this mistake and that's fair, I don't want
that, can you do something else for me?
Can you let this one go?
Allah has the exalted example but this is
the same thing, so your fear of just
punishment on the day of judgment is not,
you can love Allah that's why reverence is
the mix of fear of just punishment, you're
fearing of what you have brought upon, I'm
fearing of what I've brought upon myself, what
I deserve in terms of my deeds, and
I love him subhanahu wa ta'ala and
I have this high degree of respect and
exaltation of Allah subhanahu wa ta'ala the
mix of these three things is called خشية
it's a beautiful word and it exists in
the Quran in multiple spots and it's worthy
of understanding and using, إنما يخشى الله من
عباده العلماء and you'll find a lot of
points where it's used and it's the action
and the concept of خشية is that of
people of high status and high spirituality and
closeness to Allah subhanahu wa ta'ala because
they have all three, they exalt him and
they love him and they fear that punishment
so they have خشية in their hearts إِنَّ
الَّذِينَ يَخْشَوْنَ رَبَّهُمْ Indeed those who revere their
Lord بالغَيْب so we talked about this before
in the surah we've already gave a everything
has a reality in شهادة and a reality
in غَيْب your خشية of Allah subhanahu wa
ta'ala is in غَيْب because there's all
of these signs that are pointing towards Allah
subhanahu wa ta'ala so you have evidence
but you don't have proof you don't have
the physical one meaning he's not a part
of the observable universe Allah subhanahu wa ta
'ala, I can't see Allah, I can't smell,
I can't touch I can't hear, I can't
measure there's no equation that's going to have
God at the end of it, there's no
scientific breakthrough one day that's going to find
God, that's not going to happen I'm telling
you from now, it's not going to happen
if it does then they didn't find God,
they found some great maybe some other creature
that lives out there that Allah subhanahu wa
ta'ala created but they won't find God
because Allah subhanahu wa ta'ala can't be
found in عالم الشهادة, he's غَيْب he is
غَيْب subhanahu wa ta'ala the ملائكة are
غَيْب historically what happened before the details of
that is غَيْب الجن غَيْب, all these things
are غَيْب we don't have access to them,
so Allah subhanahu wa ta'ala here is
emphasizing the fact that those, indeed those who
revered Allah in a form of غَيْب meaning
even though they did not have direct access
to Him they didn't have that direct access
so they had to find Allah and find
the evidence for Allah subhanahu wa ta'ala
and build their certainty in Allah subhanahu wa
ta'ala through the signs of the universe
that were surrounding them those were able to
do that, those were able to build that
reverence for their Lord بالغَيْب لهم مغفرة they
will find forgiveness because the people a second
ago in the verse before didn't the people
in the verse before, they were seeking that
because they acknowledged their sin, they were seeking
forgiveness, they didn't find it, but those who
revered their Lord in this dunya بالغَيْب even
though they weren't able to see Him directly
or speak to Him directly, they had to
read His words subhanahu wa ta'ala and
reflect upon them and make dua even though
He was not going to speak to them
directly, so those who do that لهم مغفرة,
they're going to find that forgiveness وَأَجْرٌ كَبِيرٌ
a great reward, so they're going to get
both they're going to get that forgiveness and
they're going to get the vast reward that's
waiting for them on the Day of Judgment
may Allah subhanahu wa ta'ala make us
from those people inshallah all right, so that's
the completion of the first page of surah
al-mulk, now we'll move on inshallah, recite
a few verses and we'll explain some of
the new ones, we'll continue subhanahu wa ta
'ala with offering some of these pieces of
knowledge that we need to know about ourselves
and about Allah subhanahu wa ta'ala and
about our story here on earth in a
way that you'll find inshallah helpful and meaningful,
we start with ayah number 13 لَطِيفُ
الْخَبِيرُ so, he says here subhanahu wa ta
'ala وَأَسِرُوا قَوْلَكُمْ speak secretly القول are words,
or what you say أسِرُ is from سِر,
سِر is a secret, أسِر is a command,
he's saying subhanahu wa ta'ala speak secretly
أَوِجَهَرُوا بِهِ or speak loudly, publicly بِهِ here
is بِقَوْلِكُمْ إِجْهَرُوا الجَهُرُ is to speak in
a way that is public, people can hear
that's why when you pray we have two
types of prayers, صلاة سرية a prayer where
you're reading under your breath and people can't
hear what you're saying and صلاة جهرية where
you're reading out loud and people can hear,
right?
وَأَسِرُوا قَوْلَكُمْ أَوِجَهَرُوا بِهِ he's saying, go ahead
speak secretly, or speak publicly and loudly he's
saying subhanahu wa ta'ala, it doesn't make
a difference do whatever you want speak secretly,
speak loudly people can know about it people
cannot know about it إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
Indeed, he is the omniscient, who knows that
which is hidden inside the chests ذاتِ الصُّدُور
are chests ذاتِ الصُّدُور mean that which is
hidden or contained within the chests إِنَّهُ عَلِيمٌ
he is the omniscient, he is the all
-knowing of that which is hidden and contained
within the chests so you can say whatever
you want, it doesn't make a difference to
him again, these verses are all knowledge driven
meaning you need to know this about Allah
subhanahu wa ta'ala that this doesn't make
a difference you can speak openly, you can
hide it you can keep it to yourself,
do what you want as far as your
relationship with Allah subhanahu wa ta'ala goes,
it makes no difference he knows what's going
on so it doesn't, for me it does
if you don't speak loudly I have no
idea, I can assume things assumptions are not
knowledge an assumption is not knowledge if I
assume that you think that or feel that
or said that an assumption doesn't do anything
إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا Indeed,
assumptions we talked about this in Surah al
-Najm it doesn't help anything in terms of
establishing reality it doesn't establish reality my assumptions
don't establish that Allah subhanahu wa ta'ala
does not assume anything to him, it's the
same his ilm, it doesn't make a difference
he does not require you to do anything
in order for him to know what's going
on, he does not require you to verbalize
it openly he sees it all subhanahu wa
ta'ala and then to emphasize this أَلَا
يَعْلَمُ مَنْ خَلَقُ what?
does he not know whom he created?
أَلَا يَعْلَمُ is a question يَعْلَمُ does he
not know مَنْ خَلَقُ whom he created he
doesn't know who he created he created you
and he doesn't know how to figure you
out he created you, doesn't know what you're
doing what are you talking about I always
find these verses whenever I'm talking about to
find them to be extremely helpful because I
find this argument to be way better than
any argument I can make to convince people
that Allah subhanahu wa ta'ala is the
omniscient whether you do it or you don't
do it, whether you say it or you
don't it doesn't make a difference, whether you
do it now or later on he knows
all of it subhanahu wa ta'ala because
the argument he makes in the Quran is
very simple أَلَا يَعْلَمُ مَنْ خَلَقُ does he
not know whom he created who's going to
know you aside from the one who created
you not give birth to you because we
make this bad analogy, well my parents gave
birth to me and they don't know everything
يعني giving birth is not creating, they're not
equal they're not even remotely the same and
still then still then as a father as
a father and a mother if your gut
tells you something about your child 99%
of the time is true if your gut
tells you something about your kid you're almost
never wrong it doesn't mean that you can
always act upon it but if you have
a gut feeling then you're probably correct if
you're thinking something like it's your child, it's
a piece of you if you know yourself
then you're going to know them so if
you think that they're doing something they're probably,
I always tell parents never ever ignore your
gut never ignore your instincts doesn't mean necessarily
you become aggressive but if you feel something
is wrong then don't ignore that and find
ways to look into it actually if there's
a problem someone's struggling, someone's going in the
wrong direction or falling into the hands of
people who are not helpful then you need
to trust your instinct even with that even
something as simple as because what's really giving
birth we have our involvement in the process
of creation from the birth perspective or circumstance
it's very simple Allah created from nothing Allah
granted life He created the concept of non
-existence and He created the concept of existence
does He not know whom He created are
you making an argument that He created something
from nothingness and He doesn't know what He
created somehow someone else understands this more than
He does or someone has more knowledge about
this than He does how is that argument
sustainable how is that an acceptable argument to
make say it secretly say it publicly it
makes no difference He knows all that is
contained within the chest does He not know
whom He created of course He knows whom
He created and He is and these are
two names that fall under the umbrella of
ilm and if you attended the post-fajr
lessons during Ramadan this last Ramadan on the
weekdays specifically and I went over Isma Allah
al-Husna categorically so we didn't obviously cover
all 99 or the ones that we know,
there's more than 99 we didn't even cover
the ones that we are fully aware of
I just categorically put the names in 12
different groups and talked about how these groups
all these names have something in common and
within the concept of ilm of knowledge there
is an umbrella name, al-alim under that
name you have al-sami' and al-basir
and al-khabir and al-latif and al
-raqib, and al-shaheed all these are names
that kind of fall under He is the
omniscient subhanahu wa ta'ala but each of
them refer to a specific aspect of His
knowledge subhanahu wa ta'ala that's meaningful to
you that you and I will understand because
knowledge is such a complex thing for us
as human beings we're always learning, there's so
many different ways to learn and there's so
much to learn so when He says I
am the omniscient I know all, we sit
there like that's a huge phrase so what
exactly is it limited He is al-latif,
meaning He knows the subtleties, He is the
omniscient of all of the subtleties, al-lutf
there's two meanings for the word lutf one
is kindness or tenderness but really what it
is, is subtlety things that are undetectable the
details that are so small that no one
can really pick up and the reason that
kindness is one of the meanings of it
is because someone who is paying attention to
the granular aspect of things meaning to the
small subtleties is someone who has to be
very tender you have to be very very
precise and you have to have finesse and
you have to do things very very tenderly
in order to get it right so the
word tenderness becomes the meaning of lutf as
a secondary meaning but the lutf in its
essence is just the attention to granularity the
attention to the subtleties the details meaning there
are things that are so detailed that you
don't think could be known that He knows
the details, the photons that are moving the
small bursts of energy that exist and that
we can't follow and we can't even measure
appropriately He is aware of all that الخبير
الخبير is referring to knowing things that are
not detectable by our senses, meaning the thoughts
the feelings السميع, when you say something I
hear it البصير, when you do something I
see it, right سميع بصير, He hears what
you're saying sees what you're doing but then
الخبير, He knows what you're feeling He sees
what you're thinking الخبير is regarding the aspects
of you that are not visible are not
traceable, they don't come out اللطيف, the granular,
the details the little subtleties that no one
can pick up, the subtleties that maybe you
don't even know or maybe sometimes you do
know, but no one else does because they're
so detailed and no one can pick them
up there's a lot of these things in
life you'll be in situations where you witnessed
something you witnessed an event and the story
is told of that event and it's told
in a certain way and there's this one
little detail that you know exists in this
story that no one else does, that changes
the whole thing, that either you give or
you don't, a small little detail, a tone
in the way it was said, the timing,
the sequence, the reaction, something very subtle, that
the majority of those who were there did
not pick up on did not notice, the
way the narrative came out didn't contain that
subtlety, but that subtlety, had it been there,
would have changed things, He's اللطيف, subhanahu wa
ta'ala He knows those little subtleties, subhanahu
wa ta'ala الخبير, the one who knows
what you feel and what you think, this
is what this ayah is saying, these two
verses are speaking to us about the nature
of Allah subhanahu wa ta'ala's knowledge the
nature of Allah subhanahu wa ta'ala's comprehension
and understanding of things, is علم, subhanahu wa
ta'ala what you need to know, is
how Allah subhanahu wa ta'ala knows, and
what Allah subhanahu wa ta'ala knows, because
that's going to be a big deal for
you, as a human being you have to
know that Allah subhanahu wa ta'ala, nothing
is hidden from Him, nothing that you are
doing, nothing that you didn't do nothing that
you are going to do in the future
none of that is hidden, none of that
is unknown to Him, the concept of it
being unknown to Him, is saying لا تعلم
من خلقت it's like telling Him, you don't
know whom you created you created, you don't
know what you did that's why you don't
know what's going to happen next He's saying
الا يعلم من خلقت, what do you mean
how do I not know what I created,
I created it I didn't inherit it, I
didn't buy it, I created it from nothing,
every aspect of it came from, everything that
exists in this universe belongs to Allah think
about it that way, everything all the matter
and all the energy that exists in the
universe belongs to Allah subhanahu wa ta'ala,
things are made in China, but they all
belong to God they're pieces of material they're
made of molecules, they have atoms and protons
and photons and electrons, and they all belong
to God they're all a part of His
creation subhanahu wa ta'ala are you accusing
Him that He does not know what He
created does anyone have the ability to accuse
God that He does not know what He
did, and He is عليم بذات الصدور and
He knows what exists inside that chest, and
He is the omniscient of the subtleties and
He is the knowledgeable of that which is
not even measurable, the thoughts and the feelings
that don't even have a trace in the
universe, He knows these things and you're going
to accuse Him that He does not have
the knowledge of what He created أَسِرُوا قَوْلَكُمْ
أَوجَهُوا بِالسَّهِرِ do what you want so in
Quran whenever you have a command, like a
فعل أمر, a verb that is commanding what
does it mean in Arabic so if you
bring an أصولي, a scholar of أصول فقه,
someone who talks about origins of jurisprudence and
they'll explain to you that الأمر للوجوب الأمر
للوجوب so when someone is commanded so is
He commanding us to sometimes speak publicly can
I take a lesson from this no this
is not a command in the sense of
becoming obligation or obligatory thing no, He's saying
He's saying do whatever you want not as
in do whatever you want I'm inviting you
to sin I'm saying it doesn't matter what
you do it doesn't matter to the outcome
that I'm trying to explain to you what
is the outcome that He's trying to explain
to us here that I'm going to know
about it anyways so you can keep it
to yourself you can tell people that they
know about it He knows everything you have
some time to learn about that piece as
you grow older you came late to the
حلقة so I'm sorry let's continue ayah number
15 هو الذي جعل لكم الأرض ذلولا هو
الذي جعل لكم الأرض ذلولا فامشوا في مناكبها
فامشوا في مناكبها وكلوا من رزقه وكلوا من
رزقه وإليه النشور وإليه النشور أأمنتم من
في السماء so whenever there's two Hamzahs in
a row you have to make sure that
you emphasize both sounds appropriately because the Hamzah
is a very heavy letter in Arabic it's
not مفخم, so it's not o but it's
heavy as in it's شديد it's a letter
that is very enunciated at the beginning of
it أ it's a very heavy sound so
you can't really move along with it for
example there are letters where as long as
I have a supply of oxygen I can
continue to roll upon them until the end
of the time so the ش for as
long as you just make sure that you
give me the oxygen to continue to do
the breath to do it, same thing goes
for letters like I can go on forever
but there are other letters that you can't
do that you say the letter and it
ends right then and there and the Hamzah
is one of them like the ب and
the ج they stop right there, you can't
move so أج is not an Arabic letter
أج that's French or maybe English it's not
Arabic, Arabic is أج because you can't move
on it it's شديد and Hamzah is like
that أ it's nothing, it's tiring actually the
majority of differences of the قراءات, the majority
like if you look at the قراءات and
their differences maybe 15% are the تشكيل
الحركات and the words and stuff, the majority
of it is just how they dealt with
the Hamzah was there a مد before it,
a مد after it some of them completely
removed it some of them emphasized it, everyone
had a different approach that's why sometimes you'll
hear someone reciting instead of saying مؤمنين they
said مؤمنين some people completely get rid of
it some give مد before it like we
do, some مد after it some do مد
before and after it like وش which if
you pray in تراويح you have to spend
2 hours to get the ختمة because it
takes forever to get the recitation because they
have to do مد before and مد after
each one 4 or 5 counts, the guy
runs out of breath within the first وقع
so it's not easy to do it every
قراءة has a proper setting for when it's
best to be recited because of what it
offers so the Hamzah is a heavy letter,
so you have to make sure when you're
making the sound, you offer it its full
enunciation أأمنتم and we have that in the
Qur'an where two Hamzahs come together and
you kind of just roll over the second
one you roll over the second one we
have that for example in سورة الفصلة you
have أعجمي so it's أعجمي in origin, but
because it's two Hamzahs and then أعين and
أعين is even more difficult so this becomes
extremely stressful on the throat so the أقرا,
you just kind of roll over the second
one, أعجمي that's how you kind of do
it, but here no, you don't roll over
both Hamzahs have to be enunciated appropriately أأمنتم
so just watch out for the Hamzahs because
they're important and when you stop at a
Hamzah which we stopped at when we were
reading we stopped at the word سماء أأمنتم
من في السماء there, it's not سماء it's
not a part of the Hamzah, you don't
make that sound you have to stop, everything
stops السماء nothing it's like I passed away
nothing, there's no breath, there's no sound, the
Hamzah cuts everything at the end of it
so you have to kind of watch out
when you're reciting this is not a great
place to stop, you would continue reciting appropriately,
but just for your ease I stopped here,
you would continue أأمنتم من في السماء and
you keep on going, but we stopped here
just because it's too long, so we continue
أَن يَخْصِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ أَمْ
أَمِنْتُمْ مَنْ فِي السَّمَاء أَن
يُرْسِلَ عَلَيْكُمْ حَاصِبًا فَسَتَعْلَمُونَ
كَيْفَ نَذِيرٌ so he continues سبحانه وتعالى to
talk about what he has created and made
after explaining to us the nature of his
knowledge, in two verses that summarize hours of
theological debate he says هُوَ الَّذِي جَعَلَ لَكُمُ
الْأَرْضَ ذَلُولًا here is the one who made
earth for you ذلول ذلول is a word
that comes from the origin of ذل, ذل
is when someone is humiliated or broken or
their integrity is taken away but really the
origin of the word this is what the
word ذل means in in proper Arabic, but
really what the word ذل means is something
that is low and smoothed out, it's not
a problem there's no ups and downs you
don't have you don't have a spike somewhere
that you'll run into, you're not going to
run into a into a hill, it's smooth
مُذَلَّلَ and when we talk about someone who's
been humiliated that means they have no more
they have no more integrity, the integrity is
like a it's like a little bit of
a hump where you fight back ذلول خلاص
there's nothing left when we talk about someone
who is مُتَذَلِّل لِلَّهِ سُبْحَانَهُ وَتَعَالَى someone who
is humiliating themselves for the sake of Allah
then they have made themselves nice and smooth
they don't have inside of them any challenges
to God, there's no humps left they don't
challenge Allah سُبْحَانَهُ وَتَعَالَى they are nice and
they have completely smoothened themselves and humiliated themselves
so that Allah, so whatever you want to
happen within this area can happen because there's
no pushback, that's what this means and from
that, the concept of عبودية actually stems the
concept of being a servant, of being عبد
stems from this idea is that مُعَبَّدَ مُذَلَّلَ
that not only is it smooth which is
ذلول, مُعَبَّدَ it has been stomped on back
and forth it's been evened out appropriately, so
ذلول is just smoothened out, مُعَبَّدَ meaning someone
has put an effort to look for any
ups and downs any unbalances or unevenness and
has completely fixed it so nothing's there, and
that's the concept of عبودية and عبد, so
here the word is being used in its
literal form, where he's saying indeed, he is
the one who made the earth for you,
ذلول smoothened, meaning it's accessible it's not hard
it's easy for you to walk upon, even
though it's a globe even though if you
were to look outside and say, how are
we living on this thing it's a ball,
why isn't the guy in China falling off
why is it when it turns around I
don't have to hold on to the ground
until it comes to the other side we
look at it and we don't understand it
takes a lot of knowledge and learning to
grasp gravity and how this all works, but
even though it's like that even though it's
filled with water 70% of it is
water, even though it's filled with mountains and
it's ذلول it's been smoothened out for you
to exist upon, it's just right for you
it's just right, you know the story of
the bears and the porridge when you grew
up, it's just right it's just right for
you, anything else wouldn't have worked, a little
bit closer to the sun, it would have
burned into a crisp, a little bit farther
life would have never started, it would be
too cold the water would never leave its
ice form if it was any bigger, we
wouldn't have enough oxygen, if it was any
smaller, it would have too much and we
would burn it has to be exactly the
way it is, it's ذلول it has been
put in a way so it's smoothened out,
that you can go ahead جعل لكم he
has made, these are pieces of information he's
giving you, he's saying I did this for
you you were the goal you were the
goal, 6 billion years of this planet being
cooked around the sun, the goal the end
goal was for you to emerge, the human
being to emerge finally, to exist and to
have the experience that you have and the
opportunity that you've been offered هو الذي جعل
لكم لكم this is not, some people recite
this verse and drop it because it's a
little bit of a, no no, this is
the most important piece of the whole verse
the most important piece of this whole verse
is that لكم that people don't even look
at because we know جعل الأرض but he's
saying I did this for you specifically you
were the purpose you were the goal, you
were the objective هو الذي جعل لكم الأرض
ذلولا he is the one who made the
earth nice and smooth so that you can
access, so you can walk, so you can
move around, he did that for you فَمْشُوا
فِي مَنَاكِبِهَا so walk on its shoulders, المنكب
is a shoulder المنكب is the simile or
the he is using a figure of speech
سبحانه وتعالى to refer to mountains and to
refer to the different places that exist on
earth, it's like every hill and every mountain
and every continent and every country is a
منكب it's a new space to go stand
on because if you want to stand on
someone, you would stand on their shoulders, so
like you want to stand here, you can
stand over there, it's all these places you
can go stand go from one منكب to
the other and within the concept of منكب
is when I stand on something, on a
shoulder it means I'm not really self-sufficient
I don't support myself by myself, I need
someone to support me, I have to stand
on your shoulders so if you decide to
walk away, I die, I fall and break
my back so I need you to stand
there, so he says في منكبها you're walking
around and you're standing on these منكب they're
not yours, you didn't make them you need
them to stay the way they are in
order for them to support you, so acknowledge
that acknowledge that he made this smooth for
you so go around, فمشو he's inviting you
سبحانه وتعالى as he invited you at the
beginning of this ayah, to look the first
invitation was فرجع البصر take a look at
the sky هل ترى من فطور do you
see any discrepancies ثم رجع البصر كره then
look again, look an infinite number of times
again see, do you find any break to
the system, to the to the laws that
govern it, do you find any mistakes, nothing,
okay good now, take a look, you've done
that you've done that infinitely, you keep on
doing that and you're looking, can't find anything,
so you're in awe and you're in respect
ينقلب اليك البصر وخاسئ you're frustrated that there's
nothing there and you're in awe now he
tells you, alright, look at the earth take
a look, you see, I smoothened it out
for you to walk around, so go, walk
فمشو, this is a direct invitation for you,
as a human, go walk walk this earth,
فمشو في مناكبه go walk on its shoulders,
go get on the mountains and go down
their valleys and swim through the rivers, and
take a look at the oceans and enjoy
the jungles, and be a part of the
forests, and go around, go فمشو, walk, I
made this all for you all of this
is for you, سبحانه وتعالى the story in
the Quran is very different than some of
the unfortunate biblical versions that are offered today
in the first set of verses where coming
here is a punishment ياخي, it's not a
punishment being here is not a punishment, please
stop this is from the Judeo-Christian narrative
that we are مبتلى به in this land,
or we're on earth as a punishment يا
عمي, you were created to be here you
were created to be here this was created
for you in the origin of time in
Allah سبحانه وتعالى's infinite knowledge, in his wisdom
this was always going to be your home
this was going to be the beginning, it's
always been like that the story of Adam
عليه السلام is symbolic, it's for you to
learn something it's for you to understand, you
weren't standing here as, I don't want you
anymore go there as a punishment, no, you're
not here as a punishment this is not
a punishment, this is an opportunity ليبلوكم here,
go go and struggle and learn, go and
struggle and learn and understand me I am
very compassionate you understand what compassion is being
nice and protected in Jannah you won't understand
it, go down to Dunya and struggle and
you'll understand compassion when you're tired and hungry
do you understand what forgiveness is?
No do you understand what knowledge and omniscience
is?
No you don't understand me go down to
Dunya, I created it for you I smoothened
it out, go walk وَكُلُوا مِن رِزْقِهِ and
eat from His provision, eat take it, go,
pick it up, eat it taste it, so
you understand the beauty Allah Subhanahu Wa Ta
'ala is the origin of beauty do you
understand beauty?
Not yet, go down understand it, comprehend it
so that you can understand Him Subhanahu Wa
Ta'ala, you're here so that you can
understand His صِفَات and His أَسْمَاء so you
can understand His names and His descriptions and
His characteristics, Subhanahu Wa Ta'ala that's why
we're here so that we are capable of
comprehending who God is by walking on this
earth that He gave us, and eating from
the provision that He left us, so that
we can fully understand Him, because you can't
understand Him if you don't this is not
a punishment Adam Alayhi Salaam was not sent
here as a punishment, Adam was created for
here to begin with, isn't that what Allah
Subhanahu Wa Ta'ala says in the Quran,
Allah does not tell the Mala'ika, إِنِّي
جَاعِلٌ فِي الْجَنَّةِ خَلِيطٌ No He tells them
before He creates them إِنِّي جَاعِلٌ فِي الْأَرْضِ
I'm going to make on earth a steward
He told the Mala'ika before Adam was
told to leave Jannah that I created him
for earth the Mala'ika knew he was
for earth, before Adam Alayhi Salaam knew he
was for earth, and before Adam Alayhi Salaam
made the mistake, and then Allah Subhanahu Wa
Ta'ala go down, struggle struggle, and learn
and grow, and understand and then come back,
come back and you'll be different, the knowledge
that you have, that's why this is here,
because this surah is about knowledge you have
to learn, there are certain realities you have
to understand, and if you don't understand them
then you're not suitable, you're not fit to
be here, you can't appreciate me, and what
I made for you so go down there,
run around a bit walk in the green
valleys breathe the air, smell the flowers, and
speak to the trees and the animals be
there, eat the earth will provide for you
the earth will provide for you all that
you need, you will drink the water and
eat the food ...
I provided it for you, don't worry, I
didn't put you on a planet that has
nothing in it for you to starve, no
no even if you live in the desert
in the desert, I have put a tree
that will give you a small little fruit,
that when you eat, you'll be enough for
you for a couple of days there's enough
nutrients in it that'll take care of you,
don't worry I've taken care of all of
it, just go walk, eat so you can
appreciate what I made for you or else
how else are you going to appreciate if
you didn't, that's why the modern day human
is so disconnected from the world that they
live in, we're so disconnected from earth, and
what earth has to offer, and our connection
to it, the fact that I am from
the soil of the earth, and once I
die, I dissolve back into it, I dissolve
back into this earth, the worms come and
take me, and then they go and they
turn into soil, and fertilizer, that finds its
way into a tomato, or an apple that
someone later on will take a bite out
of, that's what happens to me, because I'm
a part of this and understanding that, and
acknowledging that is very liberating, it's very beautiful
because that oneness with the world that you're
a part of gives you a different perspective
of how you're supposed to look at it
all, how you're supposed to deal with all
of it, so he's telling you, walk, famshu,
it's a direct command, I was telling you
a moment ago, when a direct command is
given, it's for obligation the one before, because
he's do this or that, here, no he
is the one who made the earth smoothened
for you, for your access famshu, so walk
upon his shoulders walk on it, walk on
its ups and downs its valleys and mountains,
walk and then eat from his provision, I
command you to do so, I command you
to walk and to eat so that you
can appreciate what I made for you, so
that you can go through the struggle, that
struggle that friction, will teach you things, it
will show you things, you will learn things
about yourself and when you learn things about
yourself, then you'll learn things about me, and
then you'll understand what it means, that he
is al-latif and he is al-khabir,
and he is al-aziz and he is
al-hakim, you can't understand these words how
do I know that you're wise unless I
go down to earth and I mess up
badly and I completely ruin things, and then
I find out, I see someone walking the
same path I was walking a few minutes
ago, and I see them and just before
they mess up as badly as I did,
I stop them and say, hey this is
not the right path and then they say,
oh jazakallah khair, oh wise one oh wise
one thank you, I would have ruined my
life and you stand there like, oh, I'm
not very wise but I understand now what
this means I understand what it means to
have an experience and then to use that
knowledge to help someone else, so I understand
him when he says I am al-hakim,
oh my servant, I am al-hakim without
the struggle of this earth, of this life,
how will you understand he is al-hakim,
unless you sit there hungry starving and someone
brings you a piece of food and gives
it to you, when they are hungry too,
you will understand what compassion is, and when
he tells you I am ar-rahman ar
-rahim, I don't know what that means and
then when you're sitting there, you're starving and
someone offers you something that they need like
you just like you do, and you take
it and you eat it, and you see
in their eyes that they're just as hungry,
you understand, that was compassion, it's beautiful oh,
that's who you are when you see someone
who gives from what they have more than
they need to out of generosity, you understand
oh, he is al-karim that's what that
means, that's why we're here so that you
can understand God, that's all that's all this
is, that's why he's telling you I made
this earth for you for you, not for
anyone else for you, so walk and eat
so you can appreciate and then everyone is
resurrected back you're all resurrected back to him
subhanahu wa ta'ala, let's see, what did
you learn what lessons did you take with
you how did these lessons impact you did
you use them appropriately did you become a
better person, did you start to emulate me
in my characteristics, did you start to follow
me in my compassion, in my forgiveness in
my love, in my generosity in my wisdom
in my knowledge, did you follow, or did
you not care about any of this وإليه
النشور and if that wasn't enough, Allah subhanahu
wa ta'ala okay أمنتم or are you
so when he says it like that you
have to understand that something is not missing,
but something is deleted that is understood with
the context it's as if you said, as
if Allah said فَمْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِنْ
رِزْقِهِ and you said no alright, the missing
pieces someone said, yeah, I'm good I'm good,
you want me to walk and eat, no
I'm good I'm not doing any of that
I sit and take long bathroom breaks on
my phone for the rest of my life
I'm not going to do any of this,
I'm going to stay here, I have no
interest so Allah subhanahu wa ta'ala said,
why are you going to do this why
won't you walk and learn and struggle and
grow and understand me why won't you, أمنتم
are you safe, do you have the illusion
of safety, that من في السماء that the
one in the skies, meaning speaking of himself
subhanahu wa ta'ala do you have the
illusion of safety الأمن, أمنتم أمن is to
feel secure and safe or do you have
this illusion of safety that the one in
the sky أَن يَخْصِفَ بِكُمُ الْأَرْضِ would not
have the earth open and swallow you فَإِذَا
هِيَ تَمُورُ as it continues in a state
of ongoing instability المور المور هو الارتجاج والاضطراب
المور is instability that's all it is يَوْمَ
تَمُورُ السَّمَاءُ مَوْرًا when the sky, when the
cosmos lose their stability they're not stable anymore
right now you look up there, the ayah
is telling you look يَرْجِعَ الْبَصَلَ كَرَّةً is
it stable or is it not stable, it's
stable then يوم القيامة it's not stable anymore
then يوم القيامة you look up and oh,
there's a break there's discrepancy, the laws don't
apply anymore what happened to the lanterns that
were burning they're not burning anymore, they're falling
and they're being dissolved into nothingness the laws
that govern them don't work anymore تمور is
lax instability أَمِنْتُمْ مَنْ فِي السَّمَاءِ what, you're
not going to do this?
you have the illusion of safety that the
one in the skies will not have the
earth open and swallow you as it continues
in a state of ongoing instability right now,
people who lived through an earthquake know what
this means when the earth under you stops
being stable it's one of the scariest إِذَا
زُلْزِلَتِ الْأَرْضُ it's the scariest thing that ever
happens when the earth because mother earth is
our safeguard, she's our safe haven you can
always lie on the ground when you're tired,
it'll take care of you and then it
stops, and then you lose that safety you
lose that stability why won't you do what
you're asked to do why won't you take
the opportunity he just told you a second
ago I created لِيَبْلُوَكُم to give you the
opportunity so go, take it اِمْشُوا فِي مَنَاكِ
بِهَا كُنُوا مِنْ رِزْغِهِ learn and grow, you
don't want to?
why?
what illusion of safety do you have that
Allah subhanahu wa ta'ala that the one
in the sky will not have the earth
lose its stability and it will swallow you
أَمْ أَمِنْتُمْ or did you have the other
illusion of safety that Allah subhanahu wa ta
'ala the one in the sky will not
send upon you a storm of rocks and
a storm of boulders فَسَتَعْلَمُونَ كَيْفَ نَذِيراً and
if any of these two things were to
happen then at that point you would know
the reality of my warning see it's not
كَيْفَ نَذِيراً it's نَذِيري there's a ياء that's
محذوف, that's taken out so it's نذيري, my
warning but the ياء sometimes in the Quran
that ياء is just removed you find that
a lot in the Quran so if you
look at it, the word نذير has a
كسرة on it it's نذيري فَسَتَعْلَمُونَ كَيْفَ نَذِيراً
then at that point you will know the
reality of my warning I'll end with that
insha'Allah ta'ala, we'll continue insha'Allah
ta'ala next week سبحان الله وبرحمدك