Adnan Rajeh – Surat Ad-Dhaariyaat Summary-1
AI: Summary ©
The transcript discusses the significance of Surah Ad-Dariipped and its significance to Muslims, as it offers a comparison between functional and purposeful life. It also highlights the importance of identifying the meaning of the Surah and its significance to achieving a common goal. The transcript provides examples of stories and discusses the importance of provision for money and money to achieve wealth and profit. The importance of knowledge and learning in building successful businesses is also emphasized. The transcript is difficult to summarize as it appears to be a jumbled mix of characters and symbols.
AI: Summary ©
Inshallah today we will be talking about Surah
Ad-Dariyat and it exists within the cluster
of surahs that starts with Qaf and ends
with Hadid and all these surahs they offer
comparisons and choices and all the topics that
these surahs cover are extremely important and very
critical to our existence as Muslims and to
the understanding that we have of the world.
Surah Qaf began yesterday, we talked about it
and it offered the biggest comparison that's there
between being someone from Ahl al-Jannah or
being from Ahl al-Nawliya, and it did
it in a very dynamic manner by taking
us into the future and taking us back
again and giving us the ability to take
a moment and think and make our choices
and watch out for oblivions which is the
key problem that this surah talked about.
Surah Ad-Dariyat offers a different comparison and
a different choice.
Surah Ad-Dariyat compares being functional and being
purposeful, having a purposeful life and not, and
living a life that is purposeless or aimless
or living a life where you're not functional,
where your goals are not the goals that
Allah has created you to have.
We make the wrong choice in terms of
why we're here and what we're here to
do.
And it's a very important surah because it
has within it probably one of the most,
if not the most important ayah in the
Qur'an for us as human beings, as
Muslims, to know what our purpose is.
It's a Meccan surah, it's not very long,
but the stories that it has in it
and the topics that it tackles trying to
explain it are very interesting.
It starts by Allah Subh'anaHu Wa Ta
-A'la making an oath, or a number
of oaths, a series, with ذاريات ذروى فالحاملات
وقرى فالجاريات يسرى فالمقسمات أمرى إنما توعدون لصادق
وإن الدين له واقع And what these are,
ذاريات ذروى فالحاملات وقرى, are Allah Subh'anaHu
Wa Ta-A'la showing us how things
happen in stages.
ذاريات is the wind, the wind that carries
the seeds from a place that they won't
grow to a land that they're able to
grow in.
فالحاملات وقرى, the clouds that carry the water.
فالجاريات يسرى, these are the ships that will
later carry the fruits that the seeds will
turn into.
فالمقسمات أمرى, and this is how the fruit
will be distributed amongst others.
Now if you go to the tafasir, you'll
find that the different scholars have had multiple
opinions on what these are.
Are these mala'ika?
Are these just natural phenomena?
Are they people?
They differ, but regardless, what you see here
is you see different roles.
You see different things occurring one step at
a time in order for the final product
or the final goal to actually be achieved.
And that's basically what the surah is going
to focus on and touch on.
The fact that we all play a role
in achieving the bigger goal, and that we
have to identify what that role is in
order to do it properly.
The other side of the coin is not
caring about all that, not being a part
of that bigger picture, not having a role,
not having a purpose.
And then living life just running after risk,
which is what the surah is going to
take a moment and talk about.
That's why the answer of these oaths, when
Allah Subh'anaHu Wa Ta-A'la is
making these oaths, I swear by What you
have been promised is the truth.
And the deen, meaning the day of judgment,
is going to occur.
That's one way to understand the ayah.
Another way to understand the ayah is the
deen, which is religion, is reality.
Indeed, faith or religion is reality or will
be reality.
And I think that's more in keeping with
what the oaths were trying to explain, meaning
giving that sense of purpose, of goal, of
different roles, and different people doing different things
to achieve a common goal.
That's why right after these verses, Allah Subh
'anaHu Wa Ta-A'la will say Al
-Kharras is someone who lies aimlessly.
Al-Kadhib is lying.
Al-Kharras is someone who just lies for
the sake of lying.
I mean there's no goal for the lie.
They're not trying to achieve anything by lying,
which is again in keeping with the main
concept of the surah.
And then Allah Subh'anaHu Wa Ta-A
'la elaborates a little bit and explains.
Al-Ghamra is where you're up to here
in water.
Al-Maghmur, meaning that you're flooded or you're...
Al-Stahun, unaware or distracted.
So what the ayah is saying is that
may Allah punish those who are Al-Kharras,
or those who just lie for the sake
of lying, not realizing that they are very
close to drowning, but they've been distracted from
that.
They pay no attention to it.
They don't notice how close they are from
being in a state of complete loss.
And that's what the ayah is trying to
point out for us.
The verse is right after that.
Allah ﷻ says …
Indeed the pious will find themselves in gardens
and springs.
We're talking about Yawm al-Jannah.
They take what Allah Subh'anaHu Wa Ta
-A'la offers them, and then Allah Subh
'anaHu Wa Ta-A'la describes them for
us, takes us a few steps back, showing
us what type of people they were.
إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ Indeed, they were
people of excellence.
كَانُوا قَلِيلًا مِّنَ الَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ
لِسْتَغْفِرُونَ وَفِي أَمْوَالِهِمْ حَقُّ لِلسَّائِلِ وَالْمَحْرُومِ Explaining
the two sides of worship that Allah Subh
'anaHu Wa Ta-A'la has asked us
to do.
قَلِيلًا مِّنَ الَّيْلِ مَا يَهْجَعُونَ They slept small
amounts of the night.
وَبِالْأَسْحَارِ هُمْ لِسْتَغْفِرُونَ They would ask for forgiveness
just before Fajr, the act of worship that
is specific between you and Allah Subh'anaHu
Wa Ta-A'la, prayer.
وَفِي أَمْوَالِهِمْ حَقُّ لِلسَّائِلِ وَالْمَحْرُومِ Within their wealth,
there is a right for the person who
is asking for wealth, for money, the person
who is deprived, for the needy and the
deprived.
Which is the other types of acts of
worship that serve others.
There's two types of acts of worship.
The acts that don't serve others directly, it's
between you and God.
And that's what the first قَلِيلًا مِّنَ الَّيْلِ
مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ لِسْتَغْفِرُونَ And then the
other types of acts of worship that serve
others وَفِي أَمْوَالِهِمْ حَقُّ لِلسَّائِلِ وَالْمَحْرُومِ People who
are purposeful, who knew what they were here
to do and did it.
That's why you can continue the verses وَفِي
الْأَرْضِ آيَاتٌ لِّلْمُوْقِنِينَ وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ وَفِي
السَّمَاءِ رِزْقُكُمْ وَمَا جُوعَدُونَ فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ
لَحَقَّ مِثْلَ مَا أَنَّكُمْ تَنطِقُونَ Then the verses
point us towards where we should be directing
our focus to contemplate and reflect وَفِي الْأَرْضِ
آيَاتٌ لِّلْمُوْقِنِينَ On the earth you will find
signs for those who have certainty And in
yourselves, within yourselves, within your own bodies, within
your own souls Within the structure that makes
you an entity أَفَلَا تُبْصِرُونَ Do you not
see that?
And then in the sky, in this cosmos
beyond you is where you find your provision
And this is what you've been promised And
Allah SWT swears, or takes an oath by
Himself as the Lord of the cosmos and
the earth وَفِي السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقَّ This
is the truth مِثْلَ مَا أَنَّكُمْ تَنطِقُونَ Just
like you speak, just as certain you are
of your own speech, be certain of your
rizq Why are they here, these verses?
Very simple The only way we can actually
be people of purpose Is if we take
time to think about what all this is
about What the universe is here for, where
did it come from, who put it there
Is there a purpose for the universe itself,
is there a creator, is there a larger
plan that exists Am I a part of
it, should I care, should I be asking
that question This is the beginning of the
path, of the road That allows you to
arrive at the point where you figure out
that yes, you do have a purpose Yes,
you do have a role to play, to
figure out that role That's why these verses
are pointing towards looking at the, observing and
contemplating the earth And contemplating one's self Because
without doing that, without asking those big questions,
there will not be big answers These issues
are the philosophy of life itself Everyone has
to have a life philosophy Even those who
say we don't have a life philosophy, they
do Their life philosophy is that they don't
have a life philosophy That's what it is,
but it's still there You have to have
a way to understand the world That's what
makes you human That's the difference between us
and every other mammal running around And every
other animal and living, breathing thing We're forced
by the metacognition abilities that we possess To
have a life philosophy, to have a perspective
and a worldview And understand how you put
the world together in your mind Some people
answer the question early on And are happy
with a simplistic or meaningless answer Which is
what the surah is looking at And some
don't, they reflect more, they contemplate more And
they wonder, they ask the right questions, and
they come to the right answer Those who
don't have aim in life, those who don't
understand their role What is the most important
focus that they have?
Someone who's not living for the sake of
a loss of pounds What's the most important
focus that exists?
Wealth, money That's why surah al-Dari will
talk about it many times You're not here
for money You're not here to make wealth
You're not here to put it together You're
not here to build wealth You're not here
to provide Allah provides for you You're here
to serve another purpose Of course you're going
to need a certain amount of provision Of
course you're going to work to obtain that
But that's not why you're here, that's not
your goal That's why the surah, وَفِي السَّمَائِلِ
ازْمُرْكُمْ مُمَّا تُوَعَلُونَ Allah subhanahu wa ta'ala
says, guaranteed your provision for you To continue
the surah, Allah subhanahu wa ta'ala praises
the righteous And mentions to them gardens and
springs Then he talks about their past, About
what they had before Indeed they were before
that doers of good They had good They
were few in the good that they avoided
And in the bad that they asked for
forgiveness This is the relationship between them and
Allah There's a type of worship Its direct
effect is between you and Allah It doesn't
have a direct effect on people There's another
type of worship Which has a direct effect
on people It benefits people وَفِي أَمْوَالِهِمْ حَقٌّ
لِلسَّائِلِ وَالْمَحْرُومِ These doers of good lived their
lives And they did well in doing these
two worships So they built what was between
them and Allah That they didn't sleep at
night Except a little, and they prayed And
they asked forgiveness from their companions And in
their money there was a right for the
needy and the deprived Then the verses move
on To the issue of contemplation وَقَالَوا فِي
الْأَرْضِ آيَاتٌ لِلْمُؤْقِنِينَ وَفِي أَنفُسِكُمْ أَفَدَاتٌ مُصْرُونَ And
these two verses come in this surah The
truth is The difference between the one who
lives his life And he has a clear
goal And a clear purpose And a clear
path He realizes his role in this life
And the one who doesn't have any of
these things It's the issue of the first
contemplation When a person looks at the earth
and the soul He looks at life And
he asks himself, why am I here?
Do I have a goal?
Is there someone who created me?
Is there someone who created me?
Is there someone who created this life?
Does this existence have a purpose?
Or is the issue just a coincidence Or
a pattern So I live my life like
this Until it ends So this question is
asked by a person in different stages of
his life Some people ask themselves in their
teens And some people don't ask themselves until
they are 30 or 40 But without this
deep question There is no deep answer This
is called the philosophy of life Every person
should have a philosophy of life What is
your understanding of existence?
How do you explain existence?
Even the one who says, I don't have
an explanation for this existence I don't have
a philosophy of life Your philosophy of life
is that you don't have a philosophy of
life As long as you are a human
being You have a perspective that you look
at the universe with And you understand existence
and life with it As long as you
are a human being This is the only
difference Or the most important difference Or the
first difference between us and animals And we
look at this issue And we get a
deep answer And some people look at it
superficially And then they end up with a
question As those who are in a deep
depression say They ask themselves, when?
They have a superficial question When?
When is not the question When is the
hour?
No, what did you give to it?
This is the important one When does this
call exceed your ability and my ability?
And in yourselves And for that, immediately after
And in the heavens Your sustenance and what
you know He who lives his life without
a goal He lives his life That is,
he makes the focus of his life his
sustenance He searches for his sustenance He seeks
my sustenance He who wants to avoid these
questions He avoids them with sustenance With the
demand of sustenance With the accumulation of money
So Allah, Glory be to Him, in Surat
Al-Dhaniya Indicates to this meaning That sustenance
is not the purpose of your existence Allah
did not create you to drink sustenance Allah
did not create you to be a slave
to sustenance and money But He created you
for another purpose And sustenance is established in
Him In the heavens is your sustenance Of
course, you will work And you will go
to work But this is not the reason
for your existence And it is not your
purpose And the leaves of the heavens and
the earth Indeed, it is the truth As
you used to say The examples I'll offer
now in Surat Al-Dhaniya Are a couple
of stories that come in a row The
story of Ibrahim, peace be upon him When
the two angels came to his house On
their way to the people of Lot The
story of Moses, peace be upon him With
Pharaoh And then the story of Al The
story of Thamud Four stories, each one only
a few lines But these stories are important
Because they remind us of a common denominator
amongst them There's a thread There's a thread
that kind of attaches all of them See,
when the angels came to Ibrahim, peace be
upon him And he offered them food And
they said, we don't eat They said, don't
be scared وَبَشَّوهُ بِغُلَامٍ عَلِيمٍ And they gave
him the good news Of a knowledgeable child
that will come to him He was old
at the time Given the news of a
knowledgeable child فَأَقْبَلَتِ امْرَأَتُهُ فِى صَرْوَةٍ فَصَكَّتْ وَجْهَهَا
وَقَالَتْ عَجُوزٌ عَقِيمٌ So his wife, when she
heard that she was going to be pregnant
At a very old age She went like
that, as a sarwah فَصَكَّتْ وَجْهَا She slapped
her own face And she said, عَجُوزٌ عَقِيمٌ
An old lady that cannot bear children عَقِيمٌ
The word عَقِيمٌ is interesting in this So
you'll find it twice now عَقِيمٌ is something
that is not productive That can't produce It
can't produce anything It's there, but it doesn't
function It doesn't do its job That's where
the word comes from So when someone can't
have children عَقِيمٌ is because they're supposed to
be able to But they can't It's there,
everything is there The anatomy is there It's
just not doing its job So when she
heard that she was going to have a
child She said عَجُوزٌ عَقِيمٌ She thought she
was عَقِيمٌ And it's as if Allah Subh
'anaHu Wa Ta-A'la is correcting her
No, you're not عَقِيمٌ It doesn't apply to
you Even if you can't have children You're
not عَقِيمٌ Not in that sense Because you're
doing your job You're playing your role You're
doing your part in this bigger story So
you're not عَقِيمٌ And that's why Allah Subh
'anaHu Wa Ta-A'la granted her a
child At the end of her life It
was more just to have her understand That
just because you don't have children Doesn't mean
that you can't do your job Just because
a woman can't bear a child Doesn't mean
that she's not productive in the ummah Not
at all There are different roles that she
can play And will play And if you
look at the Historically, many, many women didn't
have children Were able to do a lot
for the ummah And the examples are endless
And the wife of Isma'il Of Ibrahim
Alayhi Salaam The mother of Ishaq Was a
good example of that She never bore children
before Ishaq And it's as if in her
mind she's عَقِيمٌ But Allah Subh'anaHu Wa
Ta-A'la said No, you're not عَقِيمٌ
And here we're going to give you a
child like that So you finally understand He's
going to be a child of knowledge Because
knowledge is what we build And knowledge is
one of the main functions That we have
as Muslims But it was learning that lesson
It was that important concept That she was
being taught Because in a moment Allah Subh
'anaHu Wa Ta-A'la is going to
speak about عَادٍ وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ
الْرِيحَ الْعَقِيمُ And عَادٍ We sent upon them
a wind that was عَقِيمٌ Now wind is
never عَقِيمٌ Whenever wind moves Wind brings It
pollinates It brings seeds It's just at the
beginning of the surah He says ذَلِيَتِ ذَرْوَا
It brings فَالْحَامِلَةِ وَقْرَى It moves the clouds
It brings what?
So when is ريح عقيم?
It was عقيم in this example So you
can see this conundrum that we have She's
calling herself عقيم Because she doesn't have kids
And Allah Subh'anaHu Wa Ta-A'la
said No, you're not And then Allah Subh
'anaHu Wa Ta-A'la sent the wind
That's never عقيم But in this case it
was عقيم مَا تَذُرُوا مِنْ شَهِيٍ أَتَتْ عَلَيْهِ
إِلَّا جَعَلَتْ أُكَرَّمِينَ That this wind hits and
destroys The concept is the same things Can
be used to be functional and productive Or
can be used for the opposite reason It
could be completely non-functional, non-productive That's
why when the two malanika talked to Ibrahim
Alayhi Salaam About why they're going to people
of Dhul He says مِنْ يُرْصِلَ عَلَيْهِ وَهِيَ
جَارَةً مِّنْ ضِيمٍ We're going to throw at
them Or send down on them, on the
people of Dhul صَدُوم Rocks that are made
from clay The same rocks that you use
to build a house with Are going to
be used to destroy something So it really
comes down to What we're going to use,
what we have How are you going to
use what you got That's what's going to
make it functional, productive Or non-functional, non
-productive And that's kind of the thread between
these surahs وَفِي ثَمُودِ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا
حَتَّ حِيْن ثَمُودِ They built everything They literally
sculpted the mountains They built castles in the
mountains You would think this is a very
functional group No, تَمَتَّعُوا حَتَّ حِيْن Just enjoy
your time فَعَتَوا عَنْ أَمِي رَبِّهِمْ فَأَخَذَتْهُمُ الصَّائِقَةُ
وَهُمْ يَنظُرُونَ And then they were taken, very
quickly Uselessly, as if they never existed And
this is what Allah Subh'anaHu Wa Ta
-A'la tried to explain Just because you
do a lot Doesn't mean you're doing the
right thing And just because you're not doing
something that everyone else is doing Doesn't mean
that you're not fulfilling your role Sarah, the
wife of Ibrahim Just because you can't bear
a child Doesn't mean that you're not extremely
important in the story of Ibrahim A.S.
Doesn't mean that you're a very important character
In the history of the human race Just
because you can't do what everyone else is
doing And Thamud and Fir'aun with Musa
Just because you're able to build great things
Doesn't mean that you're doing your job correctly
Doesn't mean that you're going to be applauded
later for what you've done No وَفِي مُوسَىٰ
إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ فَتَوَلَّىٰ بِيَوْمِهِ
وَقَالَ سَاحِرٌ أَوْ مَجْنُونَ فَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي
الْيَمِّ وَهُوْ مُولِينَ When Musa went and spoke
He had sultan mubeen, he had knowledge with
him He had good evidence Fir'aun was
too arrogant, he turned away So Allah subhanahu
wa ta'ala drowned him The same drowning
that the surah was talking about at the
beginning When it says فِي غَمْرَةٍ سَاهُون The
person who was distracted Never asked the big
questions Living a life of just A aimless
life You don't realize that you're drowning You're
drowning, you're distracted by the fact that you're
drowning yourself It's just a matter of time
You're going to wake up too late And
you can see all these Trends that the
surah has In trying to explain the concept
It's about doing what you're here to do
Having a goal that is correct, the right
one التحدث سبحانه وتعالى بعد ذلك عن مجموعة
القصص قصة إبراهيم عليه السلام مع الملكين الذين
جاء للقاب قوم لوط وموسى مع فرعون وعاد
مع هود وثمود مع صالح كل قصة بضر
آيات ليست من السورة التي فيها سرط طويل
القصص وإنما فقط الله سبحانه وتعالى يذكرنا بهؤلاء
يذكرنا بما كانوا عليه حتى نرى الرابط بين
هذه المهور فلما أتى الملكان إلى إبراهيم وقدم
لهم الطعام لم يأكلوا فخاف منهم فقالوا لا
تخف ونبشرك بغلام عليم يأتيك من زوجك سارة
هذه سارة لم تحمل فهي واقفة تسمع فلما
سمعت أنها تحمل بطفل أقبلت في صرة من
الصرة وهذا الصوت الذي يأخذه الإنسان إذا ما
فوجئ بشيء فصكت وجهها وضربت وجهها تعجبا وقالت
عجوز عقيم أنا عقيم لا يقول الله لها
لست عقيم مجرد أنك لا تجدين لا يعني
أنك عقيم العقوم هذا معناه بالشرع الذي لا
ينتج الذي ليس له هدف لا يفعل شيئا
مفيدا فأجري على الذي لا ينجب لأن الإنسان
المفروض بكل ينجب فالذي لا ينجب سميه عقيما
لكن الله سبحانه وتعالى أراد أن يصحح هذا
المعنى في عقلها أنت لست عقيما فقط لأنك
لا تنجبين أنت تقومين بدور مهم مع إبراهيم
لولاك لم استطاع إبراهيم أن يقوم بأمور كثيرة
المرأة فقط لأنها لا تنجب ستكون ليست تاتور
أبدا الشريع الإسلامي والقرآن يرفض مثل هذا الكلام
ومع ذلك أعطاه الله سبحانه وتعالى ابنا في
آخر أمورها إكراما لها لتدقم المعنى لكي يستوعب
القضية أنت لست عقيما أخذي أنا ولد وإذا
هو ولد خذي ولد لكنك لست عقيما بينما
الريح التي أتت على عاد في نفس السورة
ريح عقيم إذ أرسلنا عليه الريح العقيم مَا
تَذَرُّ مِنْ شَيْءٍ أَتَتَ عَلَيْهِ إِذَا جَعَلَ تُكَرَّ
مِنْهُ الريح ما تتكون عقيما الريح تأتي بالمطار
وتأتي بالحبوب وتأتي بالغير لكن ما عاد تأتي
بالعقم وما تقتل كل شيء إذن نفس الأمر
قضية واحدة ويمكن أن تكون منتجة ويمكن أن
تكون عقيما بحسب استخدامنا لها بحسب هدفها بحسب
غايتها ومن مجرد أنك لا تفعل مثل ما
يفعل الآخر لا يعني أنك غير منتج وأنك
عقيم القضية ليست بكثرة البنيان ولا بكثرة المال
وبنأجل ذلك كانت قصة ثمود الذين نحتوا في
الجبال بيوتا فارغ قاموا بأمور كثيرة هؤلاء عندهم
جناف عندهم عيون يظن الواحد إذا نظر إلى
ثمود أنهم منتجون أنهم ذات أدف وغاية لا
لا دولي أهداف ولا دولي غايات وأهلكهم الله
تمتعوا حتى ينقي لهم هذا كله تمتع الذي
لا يقوم بدوره الصحيح مهما قام بأجوال الأخرى
لا معنى لهم هذا ليس أمر لا معنى
لهم تقوم بدورك الصحيح ليس بدور الذي تريد
وكذلك الأمر مع موسى وفرعون نفس القضية الفرعون
يظن لأنه يملك الأرض ولأن الأنعار تجري من
تحته وبنى الأهرام إذن هو يعني بل لا
أبدا القضية قضية أن تدرك دورك وتقوم به
بما استطعت هذا المهنم قوم نوح قوم نوح
قوم نوح من قبل وإنهم كانوا قوم فاسقين
كل الأنبياء كانوا يتذكرون هنا قريبا فقط يذكروننا
أن الناس قد فعلوا الكثير من الأشياء ولكن
هذا لا يعني أنهم كانوا قوم فاسقين الله
سبحانه وتعالى يقول وَإِنَّا لَمُوسِعُونَ وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ
الْمَاهِدُونَ وَمِنْ كُلِّ شَيْءٍ خَلَقَنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
We built the cosmos and they're still expanding
We built the earth and made it accessible
for you and from everything we created two
two pairs so that you may remember Allah
سبحانه وتعالى and figure out that this is
going somewhere there's a goal for all this
فَفِرْغُوا إِلَى اللَّهِ So return, run back to
Allah سبحانه وتعالى You're not running away from
something you're running towards something running towards a
better reality where when you know what you're
here for what you're supposed to do you
feel better, you live a better life when
it's clear to you, for us, what our
goals are we live better, we're happier, we're
much more calm and focused because we know
what we're here to do and that's what
the ayat are saying we'll move a few
more verses towards the end He says سبحانه
وتعالى وَذَكِّرْ فَإِنَّا ذِكْرَوَةً وَثَارَوْا Remind Remind people
of this because this will help those who
have some belief in them وَمَا خَلَقَتُ الْجِنَّ
وَالْإِنسَ إِلَّا لِعَمَكُمْ This is the verse that
the whole surah has been building up to
And I only created the jinn and the
human beings for worship not worship in terms
of just rituals as important, as rituals are
in our deen, which is what we're here
to do today, tonight extremely important, but that's
not all that worship is that's why at
the beginning of the surah there يَأْتِذَرْ وَالْحَامِلَةِ
وَاخْرَى all of these roles that's why he
talked about Sarah the lady who didn't have
children, that she wasn't aqeem and she was
offered a child at the end it's not
just rituals actually nowhere in the surah does
it focus on that specifically even when he
talked about the مُؤْمِنِين كَانُوا قَلِيلًا بِاللَّيْلِ مَا
يَهَجَعُونَ after وَفِي أَمْوَارِهِمْ حَقُّ لِلسَّائِلِ وَالْمَحْرُمِ they
used their wealth for khayr when you continue
the ayah after says مَا أُرِيدُ مِنْهُمْ رِزْقًا
I don't want a rizq from you وَمَا
أُرِيدُ أَنْ يُطْعِمُونَ Allah is saying I don't
want you to make money from me and
feed me إِنَّ اللَّهَ هُوَ الرَّزَّاقُ وَذُلْقُومَةٍ but
Allah is the one who is the provider
and He is the one who has strength
and He is the one who is unpentable
سُبْحَانَهُ وَتَعَالَى but when we when we fail
to see that we live a life where
it seems like we're just what are you
making all this money for?
where are you going with it?
your children will do the same with you
but what are we running after?
what is so extremely important that we can't
seem to but Allah سُبْحَانَهُ وَتَعَالَى reminds us
you're here to worship not for rizq I'm
the provider, I'll provide for you do your
job that's why the surah repeats that concept
we're here to worship Allah سُبْحَانَهُ وَتَعَالَى in
every sense of the word not just the
rituals that's why the surah focuses on that
and gives examples of that you see each
of the prophets trying their best to remind
their people the surah is not filled with
just acts of dhikr and quran it looks
at the concept of worship from a very
larger perspective which is what I hope I
was able to explain to you today تُخْتَمُ
السُّورَةِ بِقَوْلِهِ سُبْحَانَهُ وَتَعَالَى فَفِرْبُهُ إِلَى اللَّهِ فِرَارُ
إِلَى اللَّهِ لَيْسَ أُرُوبًا لِلْوَاقِعُ إِنَّمَا ذَهَابٌ إِلَى
وَاقِعٍ أَفْضَلَ مِنْهُ إِذَا مَا عَرَفَ الْإِنسَانُ وَغَيَاتَهُ
وَعَاشَ حَيَاتًا كَرِيمَةً مَلِيئةً بِالْإِقْمِنَانِ وَبِالسَّكِينَةِ لَنَّهُ
عَرَفَ لِمَاذَا خَلَقَهُ رَبُّهُ وَأَيْنَ هُوَ ذَاهِبٌ فِي
عُمْرِهِ هَذَا الَّذِي يَعِيشُهُ هَذَا أَمْرٌ يَهْتَاجُ فِيهِ
الْإِنسَانِ حَتَّى يَسْعَدَ فِي أُوجُودِهِ ثُمَّ يَقُولُ وَذَكِّرْ
فَإِنَّ الذِّكْرَ تَنْفَعُ الْمُؤْمِّنِينَ وَمَا خَلَقْتُ الْجَنَّ
وَالْإِنسَانِ الآية المحورية في السورة وأكاد أقول في
القرآن مَا خَلَقْنَاهُمْ بِالَّذِي تَعْبُدُونَ ليس الشعائر فقط
وإنما بالمعنى الذي أسست له السورة والذاريات والحاملات
والجاريات قَلِلَ مِنَ الَّذِي مَا يَهَجَعُنَ وَفِي أَمْوَالِهِمْ
حَقُّ للسَّائِرِ الْمَحْرُومِ المعنى العام للعبادة مع الشامل
للعبادة قُلِقْنَا مِنْ أَجْلِدِهِ وَلَمْ نُخْلَقْ لِجَلْبِ الرِّزْقِ
إِذَا إِذَا يَقَالَ بَعْدَهَا مَا أُرِيدُوا مِنَهُمْ مِنْ
رِزْقٍ وَمَا أُرِيدُوا أَن يُطْعِمُونَ إِنَّ اللَّهَ هُوَ
الْمَزَّاقِ وهذا هو المعنى الذي أسرت له السورة
I hope that was beneficial سبحانك الله وبحمدك
شُرُّ اللَّهِ إِلَّا أَنْتَ أَسْتَغْفِرُكُ وَتُوبُ إِلَيْكُ السلام
عليكم ورحمة الله وبركاته