Adnan Rajeh – Surat Faatir Summary
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The concept of frustration is not just a choice, but a required behavior for a decision to be made. It is also important for integrity and strength to achieve spiritual health and seeking spiritual clarity. The importance of understanding deeds and the power of science to fulfill one's mission is emphasized. The transcript describes a series of disconnected sentences and phrases that do not form a coherent dialogue.
AI: Summary ©
Surah Fatir, Chapter 3, Verse 11 Bismillahir-Rahmanir
-Rahim, walhamdulillahi rabbil-alameen Allahumma salli wa sallim
wa barak ala nabiyyina Muhammadin wa ala alihi
wa sahbihi ajma'in wa ba'd.
Today, inshallah, I will share with you Surah
Fatir, which is the third surah within this
cluster of surahs that we are discussing, starting
with Surah Al-Ahzab and ending with Surah
Az-Zumar, talking about the concept of submission
to Allah subhanahu wa ta'ala and followership
of his orders, and followership of his commands
and his rulings, subhanahu wa ta'ala, giving
up our free will for his free will,
subhanahu wa ta'ala, which is probably the
biggest thing that you can ask someone to
do.
And each surah is looking at this concept,
this very deep and difficult concept actually, from
different angles and different aspects.
And Surah Al-Ahzab began by telling us
the importance of following Allah subhanahu wa ta
'ala's rulings, especially and specifically when the rulings
are very difficult to follow, when there's a
lot of haraj, and there's a lot of
uncomfortableness dealing with the rulings of Allah subhanahu
wa ta'ala.
Surah As-Sabah talked about following the commands
of Allah subhanahu wa ta'ala, submitting to
Allah subhanahu wa ta'ala as groups, or
as societies, or as communities, and what that
would look like, and how doing that will
allow the communities to continue to flourish, and
how not doing that will cause them to
fall.
And that's what we learned from Surah As
-Sabah.
And Surah Al-Fatir looks at it from
a bit of a different angle from both
of the ones before it.
Surah Al-Fatir talks about following the commands
of Allah subhanahu wa ta'ala, submitting to
His will by properly understanding His commands, and
having the proper perspective of the world around
you, and how that will lead us to
be able to take proper stands, and take
decisive choices and decisive decisions in our lives.
Surah Al-Fatir.
Surah Al-Fatir looks at the concept of
following and submitting ourselves to Allah subhanahu wa
ta'ala through ilm, through knowledge and understanding
and comprehension, proper comprehension of what Allah subhanahu
wa ta'ala explained and what He created,
and how that once we have that proper
understanding and proper comprehension, we will be able
to take proper decisions in our lives, and
commit ourselves to Allah subhanahu wa ta'ala's
commands and rulings.
And that's what Surah Al-Fatir looks like.
Surah Al-Fatir, that was the one who
began it all.
So it's kind of taking us back to
the basics of what He did, jalla jalaluhum.
And the surah begins with a very interesting
verse that is very unique to Surah Al
-Fatir, you don't find it anywhere else.
And He talks subhanahu wa ta'ala about
the fact that He created mala'ika.
أُولِي أَجِنِحَةٍ مَثْنَا وَثُلَاثُ أُبَعِي Created angels that
have wings, and these wings come in pairs
or triplets or quadruplets.
And the question is, why is He telling
us subhanahu wa ta'ala?
He said, well the same angel can have
different types of wings, they can look differently,
even though in essence they're the same thing.
مَا يَفْتَحِ اللَّهُ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا
وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِنْ بَعْدِهِ If
Allah subhanahu wa ta'ala offers compassion or
offers mercy to us subhanahu wa ta'ala,
and anything that He does, then no one
has the right to limit that mercy.
And if Allah subhanahu wa ta'ala limits
something for us, then we have no right
to expand it or open it.
And this is all symbols to what He's
put in His deen subhanahu wa ta'ala,
of things that have sa'a, that have
openness, and things that don't.
He gives commands to the human race in
the beginning of surah Fatir.
يَا أَيُّهَا النَّاسُ أُذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ Here's
some pieces of knowledge for you to know,
O people.
Remember the bounty of Allah.
هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُم مِّنَ السَّمَاءِ
وَالْأَرْضِ The bounty of creation itself, of life
itself, and the bounty of provision.
Then He says in the ayah, يَا أَيُّهَا
النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقَّ O people, indeed
the promise of Allah subhanahu wa ta'ala
is the truth.
These are pieces of information, this is knowledge
and ilm that we have to have with
certainty, in order for us to be able
to make proper decisions in the future.
That's why the ayah after, فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ
الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ إِنَّ الشَّيْطَانَ لَكُمْ
عَدُوٌ فَاتَّخِذُوهُ عَدُوَّةٌ Do not be fooled by
the dunya.
If you have the proper information of what
He made subhanahu wa ta'ala, what Allah
created, and what is required of us, then
you'll be able to make the decision that,
dunya is not something I'm going to be
fooled by, I'm not gonna be taken by
its worldly pleasures and leisures.
I will identify shaytan as being my enemy,
someone who will continuously do waswasa, and try
to take me away from the path of
Allah subhanahu wa ta'ala.
That's why the ayah after it, Allah subhanahu
wa ta'ala says, أَفَمَنْ زُيِّنَ لَهُ سُؤُ
عَمَلِهِ فَرَآهُ حَسَنًا What about the person, this
is what the ayah is saying, what about
the person who is fooled by the badness
of his own deeds, who has decorated his
own bad deeds to the point that he
thinks the bad deeds that he is doing
are good deeds.
زُيِّن He doesn't understand things properly, there's a
problem with perspective, there's a problem with the
information that this person has been fed to
the point where the bad deeds that they
are practicing, they think they're good.
This is what Surah Fatirah is trying to
teach.
مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا Another
problem.
Those who are looking for integrity, those who
are looking for high status, those who are
looking for strength, where are you looking for
it?
Where are you seeking that from?
Allah subhanahu wa ta'ala owns al-izzah,
He owns strength subhanahu wa ta'ala.
Are you looking elsewhere for izzah?
When you should only be looking within the
commands and rulings and teachings of Allah subhanahu
wa ta'ala.
If you understood things properly, you wouldn't look
anywhere else.
وَتَنْظُرُوا إِلَيْهِ مِنْ زَوَايَ مُخْتَلِفَةٍ فَنَظَرَتْ سُرَةُ الْأَحْزَابِ
إِلَى الْمَسْأَلَةِ فِي مَا يَتَعَلَّقُ بِالْحَرَجِ وَالْمَشَقَّةِ
فَالأَوَامِرُ الَّتِي نَجِدْ فِيهَا حَرَجًا وَنَجِدْ فِيهَا مَشَقَّةً
وَمَازَالَ الْوَاجِبُ عَلَيْنَ أَنَّ التَزِمَ أَمْرَ اللَّهِ وَنَسْتَسْلِمَ
لَهُ وَسُرَةُ سَبَةٍ نَظَرَتْ إِلَى الْإِسْتِسْلَامِ وَالطَّاعَةِ لِلَّهِ
جَلَّا جَلَالَهُ مِنْ وِجْرَةِ نَظْرِ الْمُجْتَمَعَاتِ أَنَّ الْمُجْتَمَعَاتِ
وَاجِبٌ عَلَيْهَا أَنْ تَفْعَلَ هَذَا وَأَنَّ هُنَاكَ مُقَوِّمَاتِ
لِطَاعَةِ الْمُجْتَمَعَاتِ لِلَّهِ وَأَنَّهَا إِذَا أَطَاعَتْ وَاسْتَسْلَمَتْ
لِلَّهِ إِرْتَقَتْ وَقَوِيَتْ وَإِذَا لَمْ تَفْعَلْ إِنْهَارَتْ حَضَارَتُهَا
كَمَنْ هَارَتْ حَضَارَتُ سَبَةٍ وَسُورَةُ فَاطِرْ تَنْظُرُ إِلَى
هَذِي الْمَسْأَلَةِ مِنْ زَاوِيَةٍ أُخْرَى سُورَةُ فَاطِرْ تُحَدِّثُنَا
أَنَّ مِنْ طَاعَتِنَا لِلَّهِ وَأَنَّ مِنْ إِسْتِسْلَامِنَا لِلَّهِ
جَلَّ جَلَالُهُ وَأَنْ نُحْسِنَ فَهَمَ الْكَوْنَ الَّذِي خَلَقَهُ
وَنُحْسِنَ فَهَمَ الْدِينَ الَّذِي أَنْزَلَهُ عَلَيْنَا أَنْ نَفْهَمَ
مُرَادَ اللَّهِ مِنَ الْأُمُورِ وَأَنَّ هَذَا الْفَهْمَ إِذَا
تَأَتَّى لَنَا وَإِذَا حَصَلْنَا عَلَيْهِ أَتَاحَ لَنَا أَنْ
نَحْسِمَ مَوَاقِفَنَا مِنَ الْحَقِّ وَمِنَ الْبَاطِلِ أَنْ نَقِفَ
مَوْقِفًا صَحِيحًا قَوِيًّا حَاسِمًا ثَابِتًا وَاضِحًا تِجَاهَ الْأُمُورِ
فِي الْحَيَاءِ وَلَا يَتَأَتَّ هَذَا لِلْإِنْسَانِ إِلَّا إِذَا
حَسُنَ فَهْمُهُ لِمُحِيطِهِ وَحَسُنَ فَهْمُهُ لِمَا أَرَادَهُ اللَّهُ
لَهُ فَمِنْ أَجْلِ ذَلِكَ تُفْتَتَحُ السُّرَ بِقَوْلِ أَجْنِحَةٍ
مَثْنَةً وَثُلَاثًا وَرُبَاعًا يَتَحَدَّثُ عَنِ الْمَلَائِكَةِ أَنَّ لَهُمْ
أَجْنِحَةٍ تَأْتِي مَثْنَةً وَتَأْتِي ثُلَاثًا وَتَأْتِي رُبَاعًا لماذا؟
هو ملك واحد لكن له أجنحة مختلفة ويظهر
بمظاهر مختلفة يشير سبحانه وتعالى هنا مجازاً إلى
أفكار يعني ندركها الآن من الشرع من سعته
ورحمته وجواز الاختلاف في قضايا كثيرة فيه ما
يفتح الله من رحمة فلا ممسك لها وما
يمسك فلا مرسل له من بعده إذا الله
فتح رحمة يأتي أحد ويغلق ويضيق على رحمة
فتحاه لا أبداً وإذا ضيق في أمر وحسمه
فلا يجوز لأحد أن يوسع فيه فهذه إشارات
بليغة في بداية السورة ثم يأمر الإنسانية جل
جلاله بقوله أذكروا نعمة الله عليكم هل من
خالق غير الله يرزقكم؟
من العلم الذي تحتاجونه من حسن الفهم الذي
نحتاج إليه كبشر أن ندرك من هو الخالق
ومن هو الرازق وما هي النعمة ثم يأمر
إن وعد الله حق وأن ندرك أن ثمت
حساب وبعث بعد الموت فإذا أدركنا هذه المسائل
فإذا تحصلنا على هذه المعلومات الواضحة استطعنا أن
نحسم موقفنا من الدنيا فلا تغررنكم الحياة الدنيا
ولا يغررنكم بالله الغرور وأن نحسم موقفنا من
الشيطان إن الشيطان لكم عدو فاتخذوه عدو وأن
نحسم موقفنا من أعمالنا لأن هناك أفمن زين
له سوء عمله فرآه حسنا فإن الله يضل
من يشاء ويهدي من يشاء فلا تذهب نفسك
عليهم حسرات إن الله عليم بما يصنعون هذا
الذي زين له سوء العمل فظن أن عمله
سيء حسنا هذا لا يحصل إلا للذي لم
يدرك الأمور إدراكا صحيحا إلا للذي لم تكن
عنده المعلومات الصحيحة والعلم القيم الذي من خلاله
يفهم حسنا عملي من سوء العمل فالذي اختلطت
عليه الأمور يظن سوء عمله حسنا وكيف يحسم
الإنسان موقفه من الأعمال إذا لم يحسن الفهم
عن الله سبحانه وتعالى مثال آخر أعطانا إياه
في يد الصفحة قال من كان يريد العزة
فلله العزة جميعا إليه يصعد الكلمة الطيب والعمل
الصالح يرفعه إذا بحث الإنسان عن العزة عند
غير الله ضل كيف نبحث عن العزة عند
غير الله والله يملك العزة جميعا جل جلاله
إلا أن نكون قد لم نحسن الفهم عنه
أو المعلومات التي أعطينا إياها والتي ورثناها عن
مجتمعاتنا وعن ثقافاتنا قد زينت لنا وغرتنا أن
العزة عند غير الله وهي ليست عند غيره
فلا تجد العزة إلا في الإسلام إلا في
اتباع أمريكا ما قال عمر بن الخطاب وهذا
من جمال سورة فاطر أنها تجمع بين حسن
الفهم وبين اتخاذ المواقف الحاسمة وهذا جزء من
الاستسلام والطاعة لله وهذه سورة قيمة جدا في
معناها ومتأثرة في حياتنا في هذا العصر الذي
نعيش فيه وما يستوي البحران؟
هذا عذب فرات إغ شرابه وهذا ملح أجاج
ومن كلٍ تأكلون لحما طرية وتستخرجون حلية تلبسونها
وترى الفلك فيه مواخر ومن
كلٍ تأكلون لحما طرية وتستخرجون حلية تلبسونها وترى
الفلك فيه مواخر وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا
يَمْلِكُونَ مِنْ قَطُمِيرٍ وَاللَّهُ
وَالْغَنِيُّ الْحَمِيدُ وَلَا تَزِرُوا وَازِرَةٌ وِزْرَ أُخْرَى وَإِن
تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ
وَلَوْ كَانَ ذَا قُرْبًا This
is how it works.
Some things are very different and they're similar.
Make sure that you are taking your stanzas
clearly.
Make sure that you understand that no one
else owns anything but Allah سُبْحَانَهُ And make
sure you understand that we're all very much
in need of Him every moment of the
day.
We need Allah سُبْحَانَهُ تَعَالَى as generosity every
moment of our lives and that يوم القيامة
no one will carry the sins of anyone
else.
And then the ayah after that he says
وَمَا يَسْتَوِي الْأَعْمَى وَالْبَصِيرِ Similar to the first
one.
But here there are no similarities.
Some things are different with similarities, some things
aren't.
وَمَا يَسْتَوِي الْأَعْمَى وَالْبَصِيرِ وَلَا الظُّلُمَاتُ وَلَا النُّورِ
وَلَا الظِلُّ وَلَا الْحَرُورِ وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا
الْأَمْوَاتِ The one who is capable of seeing.
The one who has insight is not like
the one who is blind with no insight.
Darkness is not like light.
Shade is not like scorching heat.
Someone who is dead is not similar to
someone who is alive.
There's no similarities here.
Showing us, subhanahu wa ta'ala, that some
things, we need perspectives.
We need to be able to understand what
He's teaching, subhanahu wa ta'ala, and to
be able to gain the perspective that allows
us to comprehend things properly, so we can
make the proper decisions.
He gives us these examples of how we're
supposed to view, what perspectives we're supposed to
have, and then examples of what decisions we're
supposed to make.
Surah Al-Fatihah is very amazing in the
way that it presents its argument.
ثُمَّ يَقُولُ سُبْحَانَهُ وَمَا يَسْتَوِي الْبَحْرَانِ هَذَا عَذْبٌ
فُرَاتٌ سَائِقٌ شَرَابُهُ وَهَذَا مِلْحٌ أُجَاجٌ The difference
between these two Bahrainis is clear.
This one drinks his water.
This one can't drink his water.
In fact, he sheds when he's thirsty.
ثُمَّ يَقُولُ سُبْحَانَهُ وَمَا يَسْتَوِي الْبَحْرَانِ هَذَا عَذْبٌ
فُرَاتٌ شَرَابُهُ وَمَا يَسْتَوِي الْبَحْرَانِ هَذَا عَذْبٌ فُرَاتٌ
شَرَابُهُ وَمَا يَسْتَوِي الْبَحْرَانِ ثُمَّ يَقُولُ سُبْحَانَهُ وَمَا
يَسْتَوِي الْبَحْرَانِ يَعْتِي فِي آخِرِ هَذَا الْمَقْطَعِ فَيَقُولُ
وَمَا يَسْتَوِي الْأَعْمَى وَالْبَصِيرُ وَلَا الظُّلُمَاتُ وَلَا النُّورِ
هُنَاكُ أُمُورٌ لَا تَشَابُهَا بَيْنَهَا فَلَيْسَ ثَمَّ تَتَشَابُهُمْ
بَيْنَ الظُّلِّ وَالْحَرُورِ أو بَيْنَ النُّورِ وَالظُّلُمَاتِ وَبَيْنَ
الْأَعْمَى وَالْبَصِيرِ وَبَيْنَ الْمَيِّتِ وَالْحَيْفِ فَهَذِهِ مُتَضَادَّاتٌ
لَا تَشَابُهَا بَيْنَهَا يَجِبْ حَسْمُ الْمَوْقِفِ مِنْهَا وَهُنَاكَ
أُمُورًا كَالْبَحْرَينِ هُنَاكَ فُرُقَاتٌ وَهُنَاكَ مُتَشَابِهَا فَحَسْمُ
الْمَوْقِفِ يَكُونُ مُخْتَلِفًا ثُمَّ بَيْنَ هَذَيْنَ الْمِثَالَيْنَ
يُعْطِيْنَا أَمْثِلَةٌ على قضايا من المفترض إذا فَهِمْنَا
الدُّنْيَا وَفَهِمْنَا أَمْرَهُ وَفَهِمْنَا شَرْعَهُ أَنْ نَحْسِمَ مَوَاقِفَنَا
مِنْهَا بِشَكْرٍ وَاضِحٍ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا
يَمْلِكُونَ مِنْ قَطْمِيرٍ يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ
إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ فِي كُلِّ
لَحْظَةٍ وَفِي كُلِّ ثَانِيَةٍ وَفِي كُلِّ آنٍ نَحْنُ
فُقَرَاءُ إِلَى رَحْمَةِ رَبِّنَا فُقَرَاءُ إِلَى عَطَائِهِ فُقَرَاءُ
إِلَى رِزْقِهِ فُقَرَاءُ إِلَى مَدَدِهِ جَلَّ جَلَالُهُ لا
يُمْكِنْ أَنْ تَمُرْ عَلَيْنَا لَحْظَةً مِنْ لَحَظَاتِ حَيَاتِنَا
وَنَحْنُ لَسْنَ مُفْتَقِرِينَ إِلَيْهِ بَلْ نَحْنُ فِي حَالَةِ
فَقْرٍ كَامِلٍ وَتَامٍ إِلَيْهِ جَلَّ جَلَالُهُ وَلَا يَحْتَاجُنَا
سُبْحَانَهُ وَتَعَالَى بِشَيْءٍ هُوَ غَنِيٌّ عَنَّا وَمُسْتَحِقُّ لِلْحَمْدِ
فِي كُلِّ حَالِ هَذِي حَقِيقَةٌ وَاقِعَةٌ مِنْ مُفْتَرَضِ
أَنْ نَفْهَمَهَا وَأَنْ نَحْسِمَ مَوَاقِفَنَا مِنْهَا فَإِذَا عَلِمْنَا
دَوَامَ افْتِقَارِنَا إِلَى اللَّهِ تَصَرَّفْنَا وَعِشْنَا وِفْقَ هَذَا
الْمَعْنَى فَإِذَا
كُنَّ مُفْتَقِرِينَ إِلَى اللَّهِ فِي كُلِّ أَحْوَالِنَا وَنَحْنُ
كَذَٰلِكُ وَأَجَبَ عَلَيْنَا أَنْ نَحْسِمَ مَوَاقِفَنَا مِمَّا يُرْضِيهِ
عَنَّا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى مَا أَحَدْ
يَحْمِلْ ذَنْبَ أَحَدْ يَوْمِ الْقِيَامَ حَتَّى لَوْ كَانَ
ذَا قُرْبَ مَا أَحَدْ يَحْمِلْ وَإِنْ تَدْعُ مُثْقَلَةٌ
بِالذُّنُوبِ إِلَى حِمْلِهِ بَذُنُوبِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ
وَلَوْ كَانَ ذَا قُرْبَةٌ هَذِهِ قَضَايَ مَحْسُومَ وَاضِحَ
مَعْلُمَاتٌ عَلَيْنَ أَن نَفْهَمَهَا وَأَن نَحْسِمَ مَوَاقِفَنَا مِنْهَا
وَيُبَيِّنُ لَنَا سُبْحَانَهُ وَتَعَالَى هَذَا بِالْأَمْثِلَةِ وَمَا يَسْتَوِي
الْبَحْرَانِ وَمَا يَسْتَوِي الْأَعْمَالِ وَالبَصِيرِ أَمْثِلَة جَمِيلَ مُهِمَّ
غَنِيَّ بِالْعِلْمِ وَغَنِيَّ بِحُسْنِ الْفَهْمِ He moves on,
subhanahu wa ta'ala, and the verses that
come after are some of my personal favorite
verses in the Qur'an.
I love these ayat.
I think they're extremely important for everyone living
in the 21st century to know.
He says, أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ
السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا Did
you not see that Allah subhanahu wa ta
'ala brings rain down from the sky.
And then from the earth, He will produce
fruits and vegetables that have different colors, different
types, and different species, and different kinds.
مُخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ
أَلْوَانُهَا وَغَرَابِيبٌ سُودٌ And then when you look
at the mountains and the rocks, you find
some rocks have white color, and other rocks
are red, and other rocks are volcanic black.
There's different types of rocks, different kinds of
rocks, different colors of rocks.
وَمِنَ النَّاسِ وَالدَّوَابِ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ
And then from the human race, and all
the creatures that Allah subhanahu wa ta'ala
created, and even livestock that you use, there
are different races, different cultures, there are different
species, and different types, and different colors.
There's this huge variety and diversity amongst what
He created.
Then after that, He says subhanahu wa ta
'ala, إِنَّمَا يَخْشَ اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءِ Exclusively
the ones who truly revere God.
The ones who truly revere Him.
Why?
Because they understand Him, are the scholars, العلماء,
scientists.
We often use, إِنَّمَا يَخْشَ اللَّهَ مِنْ عِبَادِهِ
الْعُلَمَاءِ to talk about the scholars of hadith,
and fiqh, and Qur'an, and tafsir, and
seerah, and all that.
And that is correct, and those who understand
these things and learn them, are truly worthy
of revering Allah subhanahu wa ta'ala.
But that's not what the Qur'an is
talking about.
The Qur'an did not refer to those
type of scholars in these verses.
The Qur'an referred to the scholars, the
scientists who know what He made, subhanahu wa
ta'ala.
Who took time to study the diversity and
variety of Allah's creation.
They actually took time to look at the
different, they're studying botany.
Isn't that what the verses are teaching us?
To study botany, to study rocks, and geology,
and soil, and to study ethnology, the human
race, to study zoology, studying what He created
subhanahu wa ta'ala, studying the earth, studying
life, plants, and studying human beings, and studying
animals.
And the more you study, the more you
see how much variety there is in all
of it.
And then if you do that, suddenly you
revere God.
You're almost the only one who can actually
revere God.
Why?
Because you understand what He made.
You're at awe of the complexity, and the
accuracy of what He created subhanahu wa ta
'ala.
Others, they look at life, and they see
life, just regular life.
It's just, it's fine, it's life.
It looks nice, it's beautiful.
But someone who understands how that life actually
works, how it began, how it progressed, how
it evolved, how it functions today, someone who
understands that, appreciates Allah subhanahu wa ta'ala's
creation more than someone who has a very
generalized understanding of what He made subhanahu wa
ta'ala.
He's teaching us, you need to learn, you
need to understand what I did.
Why?
Because the verse right after it, ثُمَّ أَوْرَثْنَا
الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ
لِّنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ
اللَّهِ And then we gave our book to
those whom we chose from our servants.
He gave the Qur'an to those whom
He chose subhanahu wa ta'ala.
And some of them ظالموا لِنَفْسِهِ Some of
them will take the Qur'an and mistreat
it and misuse it and harm themselves and
harm others with it.
And some of them مُقْتَصِدٌ will be very
mediocre in the way that they learn from
it.
And some of them will take it and
will soar ahead.
They'll soar ahead in this competition of life
using the خَيْرَ that Allah subhanahu wa ta
'ala gave them.
Who will do that though?
The ones who understand.
The ones who really understand what they were
given because they looked at what Allah created.
See, there's no difference between the sciences of
biology and fiqh.
They're not different.
For us to continue to say, this is
علوم الدنيا and this is علوم...
They're not.
They're all the علوم of Allah subhanahu wa
ta'ala.
One, we're studying what He created.
And the other, we're studying what He revealed
to us in terms of text.
That's it.
They're the same thing.
They come from the same source.
It's not like there's two sources here.
It's not like here, these are the sciences
of Allah subhanahu wa ta'ala.
Fiqh and tafsir and aqeedah.
And then here, there's a science of dunya.
What are you talking about?
The one who sent the tafsir and the
hadith and the Qur'an and all that
is the same one who created what you're
studying.
There's no difference.
Actually, if you really want to be able
to understand all these other sciences, you need
to appreciate what He was able to do.
And if you don't appreciate it, then you
can't revere Him properly.
And then when you're given the book, فَمِنْهُمْ
ظَالِمُ لِنَفْسِهُ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ May Allah
subhanahu wa ta'ala make us from the
saabiqeen.
It's a scary ayah, wallahi.
It's very scary.
One of the most beautiful verses in the
Qur'an and I have a close personal
relationship with it.
What Allah subhanahu wa ta'ala says in
surah Fatir is أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ
مِنَ السَّمَاءِ ثُمَّ يَعُدُّ عَلَيْنَ جَلَّ جَلَالُهُ كَيْفَ
أَنَّ خَلْقَهُ كَيْفَ أَنَّ مَا صَنَاعَ وَأَنْشَأَ فِي
هَذَا الْكَوْنِ مُتَنَوِّعٌ تَنَوُّعًا عَظِيمًا فَمَرَاتٍ مُخْتَلِفًا
أَلْوَانُهَا أَلْوَانُهَا يَأَصْنَافُهَا وَأَنْوَاعُهَا وَأَشْكَالُهَا وَمِنَ
الْجِبَالِ حَتَّى مِنَ الْحَجَرِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ
أَلْوَانُهَا وَغَرَى بِيبُسُ تَجِدْ حَتَّى أَنْوَاعَ الْحَجَرِ وَأَنْوَاعَ
الْتُرْبَةِ تَخْتَلِفُ فِي أَلْوَانِهَا وَأَصْنَافِهَا وَأَنْوَاعِهَا وَمِنَ
النَّاسِ وَالدَّوَابِ وَالأَنْعَامِ حَتَّى مِنَ الْبَشْرِ وَمِن مَخْلُقَاتِ
اللَّهِ وَالحَيْوَنَاتِ حَتَّى مِنَ الدَّوَابِ الَّتِي نَرْكَبُهَا هُنَاكَ
مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ تَخْتَلِفُ أَعْرَاقُنَا وَثَقَافَاتُنَا
وَتَقَالِيدُنَا وَأَلْسِنَتُنَا وَتَخْتَلِفُ الْحَيْوَنَاتُ مِنْ أَنْوَاعِهَا
وَأَصْنَافِهَا وَأَلْوَانِهَا وَأَشْكَالِهَا هذه الاختلافات الكثيرة وهذا التنوع
العظيم في خلقه يقول في آخر الآية إنما
يخشى الله من عباده العلماء وكثيرا ما تستخدم
هذه الآية للإشارة إلى علماء التفسير والحديث والفقه
والسيرة وهذا حسن ولا ريب أنهم يخشون الله
سبحانه وتعالى ولا ينكر ذلك إلا من لم
يتفقه في دين الله لكن لم يقصد هذا
سبحانه وتعالى في القرآن وإنما أشار إلى العلماء
بعد أن أشار إلى تنوع ما خلق سبحانه
وتعالى يتحدث عن الذين تعلموا علم النبات وعلم
الحيوان وعلم أعراق الإنسان وعلم الجيولوجيا وعلم البيولوجيا
الذي فهم هذه العلوم أدرك حقيقة صنع الله
أدرك دقة ما كونه الله وأبدعه وفطره في
هذا الكون والذي يدرك هذا والذي يفهم هذا
خشيته لله تختلف عن خشية من لا يدركه
من ينظر إلى الحياة نظرة عامة فيرى الحيوانات
تمشي فيها ويرى الماء شيء جميل لكن الذي
يعرف بالضبط كيف تحركت هذه المكونات وكيف أنشأت
هذه المخلوقات وكيف تبدأ نشأتها في أرحام أمهاتها
وكيف تتطور وتكبر وما الذي يحصل في خلاياها
هذا يدرك حقيقة صنع الله هذا يدرك بشكل
متعمق جدا شكل عميق جدا ما الذي فعله
ربنا فتكون خشيته لله على مستوى أعمق بكثير
من الذي يفقه هذه الأمور فقها عاما يعني
فقه البسطاء والذي يعلم هذه الأمور حقيقة هم
العلماء الذين يخشون الله ثم تأتي الآية من
بعدها على طول حتى نتعلم ثم أورثنا الكتاب
هذا القرآن أورثناه للذين اصطفينا من عبادنا فمنهم
ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن
الله ومجعلنا منهم آية مخيفة حقيقة سيورث الله
القرآن لعباده الذين يختارهم ويصطفيهم فبعضهم سيظلم نفسه
بهذا القرآن ويظلم آخرين بهذا القرآن ويسيء استخدامه
ويسيء فهمه ويسيء التعامل معه ويستشهد به بغير
مواضعه ويضيق الواسع منه ويوسع الضيق منه ويؤذي
الناس وبعضهم مقتصد سيكون قليل العمل به وقليل
الاهتمام به ومنهم من سيسبق بالخيرات بإذن الله
من الذين سيسبقون إذا فهمنا هذه الآيات هم
الذين يحسنون الفهم هم الذين إذا عدت إلى
الآيات التي قبلها مباشرة رأيتهم يعني قد أدركوا
الثمرات المختلفة ألوانها والجبال والجدد البيض والحمر والسود
والناس والدواب والأنعام المختلفة الذين هم العلماء الذين
يخشون الله كيف نفهم القرآن وكيف نفهم دين
الله إذا لن نفهم صنع الله في خلقه
هذه التفرق المستمر بين علوم الشرعي وشرعي وعلوم
الآخرة وعلوم الدنيا هذه تفرقة باطلة سيئة وكأن
مصدر العلمين مختلفان والمصدر واحد هذا خلقه الله
وهذا أنزله الله فكلاهما من الله تدرس ما
صنع وتدرس ما أنزل وكلاهما مصدرهما واحد فالتفرق
بينهما أضر بالمسلمين والله أضر بالمسلمين ووالله لا
نستطيع أن نحسن فاهم قرآنه وشرعه وحديث رسوله
وسنته إذا لم نفهم صنعه وخلقه والتنوع الرهيب
الذي جعله في هذا الخلق فالذي يفهم هذا
التنوع يفهم كيف أن الإسلام جاء فيه سعى
وفيه شدة وفيه فصل خطاب وفيه متشابهات وفيه
محكمات لكن لما جهلنا هذا كله وفصلنا فمنهم
ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن
الله The surah ends reminding us of what
we're here to do what we're supposed to
understand هو الذي جعلكم خلائثة في الأرض فمن
كفر فعليه كفره ولا يزيد الكافرين كفرهم عند
ربهم إلا مقتا he made you stewards of
the earth another piece of information that we're
supposed to understand if we're going to submit
to Allah subhanahu wa ta'ala we have
to understand these things so we can make
our decisions properly we are stewards here he
put us here responsible of the earth to
take care of it in his name subhanahu
wa ta'ala that's what we're here to
do إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَن تَزُولَ
وَلَا إِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّنْ
بَعْدِهِ إِنَّهُ كَانَ حَلِيمًا غَفُورًا but he's patient
he's patient, he holds on to this universe
he keeps the cosmos running giving us time
to figure this out and come to the
right conclusion so we can make the right
decisions but if he were to let it
all go subhanahu wa ta'ala who's going
to keep things running?
who's going to allow the universe to still
exist and allow us to still exist?
no one that's why he continues to tell
us at the end of the surah that
I'm going to give you time you need
time to understand this?
fine, take time study, learn, increase your knowledge
increase your understanding improve your perspectives, tweak your
mindset so you can make the right decision
he continues to tell us that أَوَلَمْ يَسِيرُوا
فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَقِبَةُ الَّذِينَ مِنْ
قَبْلِهِمْ وَكَانُوا أَشَدَّ مِنْهُمْ قُوَّةٌ وَمَا كَانَ اللَّهُ
لِيُعْجِزَهُ مِنْ شَيْءٍ وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا
كَسَبُوا مَا تَرَكَى عَلَى ظَهَرِهَا مِنْ دَابَهُ وَلَكِنْ
يُؤَخِّرُهُمْ إِلَى أَجَلٍ مُسَمِرٍ He did not walk
the earth and see what happened to the
people before them and then take a lesson
for themselves if Allah subhanahu wa ta'ala
was going to punish everyone for the mistakes
they made the moment they made them no
one would be left alive no one would
be on earth but He gives us وَيُؤَخِّرُهُمْ
but He gives us time He gives us
time until we can figure out these things
and come to conclusions and better and improve
our understandings of of what He made subhanahu
wa ta'ala and what He revealed to
His Prophet ﷺ Surah Fatir to me is
very personal it's very beautiful it talks about
intellect it talks about thought it talks about
comprehension and mindsets in order for us to
submit to Allah subhanahu wa ta'ala we
have to submit through ilm we submit through
science through knowledge through proper perspectives and comprehensions
not through jahl not through ignorance and misconceptions
and misunderstandings if we try to submit to
Him and follow Him through that we will
only make things worse we have to build
our knowledge build our understandings make sure we
have the proper certainties so we can build
based on these pieces of information that we
have proper decisions and stands that will allow
us to continue to serve to be khala
'if as He said at the end of
the surah and to continue to serve Him
the way He wants to be served subhanahu
wa ta'ala Surah Fatir ends by reminding
us that we are His khala'if in
His earth He is the One who made
you khala'if in the earth and it's
as if He is pointing out to us
in this meaning that a good comprehension of
Allah and understanding of what He revealed to
His Messenger and understanding of what He created
in this universe and gathering this information that
will help us to take the right positions
and this understanding will help us to be
khala'if if we don't understand our mission
and we don't know why we were created
then how do we fulfill the mission if
we don't know what the mission is?
we have to understand and know and have
a good understanding of Allah because of His
creation for us so that we can fulfill
the mission Surah Fatir ends by reminding us
that we are His khala'if in His
earth and the surah ends by saying that
He will give us time He says to
us, I will give you time Allah holds
the heavens and the earth so that you
will not go astray and if we go
astray, if He holds them one after the
other He is Forbearing, Forgiving, Dreaming and He
is patient with us and He holds the
heavens and the earth and if He wants,
He can leave them as they are and
He gives us time, even if Allah takes
people for what they have earned He does
not leave them on their backs but He
gives them time so that we have a
good understanding of Him so that if we
don't understand and understand His creation and His
law we will be able to submit to
Him and to apply His words as He
likes and pleases and to take the decisive
positions I hope that Surah Fatir was clear
to you May Allah bless you May Allah's
peace, mercy and blessings be upon you