Adnan Rajeh – Surat Saba Summary
AI: Summary ©
The title "na'ma q both regulations" in the Bible is discussed, including its focus on compassion and mercy. The importance of gratitude and humility in society is emphasized, along with the importance of following Facebook guidelines and not asking for actions or deeds. The transcript also highlights the importance of following rules and not just asking for actions or deeds, and provides examples of successful behavior. The transcript provides insight into the history and characteristics of Yemen, including the loss of safety due to road construction and the need for people to leave homes.
AI: Summary ©
Inshallah, today I will talk about Surah Saba,
and it's the second surah within this sixth
cluster of surahs in the Quran, starting from
Surah Al-Ahzab and ending with Surah Az
-Zumar.
And all these surahs talk about the concept
of obedience or followership of the command of
Allah subhanahu wa ta'ala, or full submission,
and it looks at that concept from different
angles, and it's an important one to be
studied in the Quran, because the only thing
that Allah subhanahu wa ta'ala really offered
us in life that is ours is our
free will, and He offers us our free
will subhanahu wa ta'ala, and He asks
us to give up our free will for
His will jalla jalaluhum, to make that choice,
that is the biggest choice we will ever
make in our lives, and it's worth the
Quran looking at it from a number of
different angles for clarity purposes.
And Surah Al-Ahzab, which was the first
surah within this cluster that I talked about
yesterday and the day before, is the longest
one in this group of surahs, and it
talks about submission and followership of the commands
of Allah subhanahu wa ta'ala and ta
'a and istislam, when the commands are especially
difficult, when it's specifically hard to do so,
and there's mashaqqah.
Today Surah Al-Sabah is a bit different,
it looks at ta'a and istislam, but
it looks at submission and followership of the
commands of Allah subhanahu wa ta'ala from
a society perspective, meaning societies have to do
this as well, it's not just for individuals,
and when societies do that, their civilizations will
continue, and when societies have the illusion of
supremacy or arrogance or vanity, then they will
fall, and Surah Al-Sabah tells us what
the components of societal followership of the commands
of Allah subhanahu wa ta'ala looks like.
For me as an individual, it's obvious, I
know how I follow Allah subhanahu wa ta
'ala's commands, I pray, I fast, there's certain
things I do, I read the Quran, I
go, but how do societies actually do that
in general?
Societies, it's not the same, so Surah Al
-Sabah gives us insight to that, that's why
it's a very interesting surah.
So it begins by the praise of Allah
subhanahu wa ta'ala, alhamdulillah, and there's only
a couple of surahs in the Quran that
start with alhamdulillah, al-Fatiha, al-An'am,
al-Kahf, al-Sabah, and al-Fatir, and
these surahs always talk about building things, they're
always looking at how to build something, and
so Al-Sabah is talking about societies being
able to continue to build their civilizations and
their strength through following the commands of Allah
subhanahu wa ta'ala, by identifying those commands,
identifying how societies can slip and can make
mistakes and lose it all.
And the first concept that the surah talks
about in terms of societies following the commands
of Allah subhanahu wa ta'ala and being
in full submission, it talks about the duality
of knowledge and compassion or rahmah.
It starts by ya'lamu ma yariju fil
ardi, wa ma yakhruju minha, wa ma yanzilu
min al-samai, wa ma ya'ruju feeha,
wa huwa al-raheem al-ghafoor.
He knows subhanahu wa ta'ala that which
has descended from the sky to the earth
and that which goes from the earth to
the sky, and indeed he is the most
merciful and the most forgiving.
And it's the only time in the Quran
where raheem comes before ghafoor, it's usually ghafoor
before raheem, but here specifically because that connection
between knowledge and between compassion and societies in
order for them to actually continue to flourish,
then both knowledge and compassion are needed.
And if you continue the verses in the
page, he says subhanahu wa ta'ala, wa
yara allatheena ootoo al-ilm, allathee unzila ilayka
min rabbika al-haq, and those who have
true knowledge will see what was descended upon
you from your Lord to be the truth.
The story right after that, so that's the
first component of societies following and submitting to
Allah subhanahu wa ta'ala.
The first thing they need to do is
compassion and mercy.
The second one is going to be taught
to us through the story of Dawood alayhi
as-salam, wa laqad aatayna Dawooda minna fadlaa,
yaa jibaal awwibi maa huwattayr, wa alanna lahul
hadeed, aneemal saabighat, wa qaddir fissard, wa aamalu
salihaa, innee bimaa ta'amaluna baseer.
Continuing, i'malu aala Dawooda shukraa, wa qaleelun min
ibadiya shukoor.
And it talks about the civilization of Dawood
alayhi as-salam, the society that Dawood alayhi
as-salam and Sulaiman were able to build
and sustain and then flourish on earth, and
the strength and the amount of ilm that
they were given, and fadl, and bounty and
strength that they were offered by Allah subhanahu
wa ta'ala, reached the point where they
were able to get jinn to actually work
for them.
The aspect of life that we use for
superstition, that we somehow fear are going to
overcome our own brains and control us, Dawood
alayhi as-salam was in control of and
made them do things for the sake and
the well-being of his civilization.
Actually, the jinn are the ones that had
the illusion of superiority that caused them to
lose their ability to govern themselves.
And the example of that is given at
the end of that story, falamma qadayna alayhi
al-mawta, maada lahum ala mawtihi illa daabatul
ardi taakulu min sa'atah, falamma kharra tabayyanati
al-jinnu allaw kanu ya'lamuna al-ghayb,
ma labithu fil-adhaabil muheen.
What this ayah is saying is that Sulaiman
alayhi as-salam would command the jinn to
do something for the betterness of his society
and they would do it because they feared
Sulaiman.
And Sulaiman alayhi as-salam, he passed away
while staring at them with his hand on
his cane alayhi as-salam.
And he stayed there for a certain period
of time and the jinn didn't know that
he died.
And people had the illusion as today that
the jinn have information that others don't.
However, the jinn spent a significant period of
time working for Sulaiman not knowing that he
had died.
And the only way they knew he had
passed away is that when the termites or
rodents ate away or nibbled away at the
cane and the cane broke and Sulaiman alayhi
as-salam fell to the ground because he
had passed away a while back and they
figured out that he'd passed away.
And the ayah is saying the jinn if
they knew ghayb, if they knew the unseen
then they wouldn't have spent all this time
working in fear of Sulaiman alayhi as-salam.
That illusion of being more knowledgeable than you
actually are is one of the pitfalls of
al-jinn and it can be ours as
well.
And this is something difficult and the Quran
has given a number of surahs to talk
about this subject from different angles.
For example, surah al-Ahzab in the past
two days talks about obedience and submission and
when the circumstances are difficult and when there
is an embarrassment in the divine order we
must adhere to it whether it is easy
or difficult.
And we have already talked about this with
some benefit.
Today, surah al-Sabah talks about obedience and
submission and leading to Allah but from the
point of view of the communities.
Al-Ahzab was talking about surah al-Sabah
for individuals.
As for surah al-Sabah, there is a
point of view on the communities.
If the communities lead to Allah, and if
they obey Allah and submit to Allah, this
leads to the continuation of their civilization.
And the illusion of superiority, arrogance, power, arrogance,
and not obeying Allah is what causes their
fall.
Then Allah gives us in surah al-Sabah
what are the factors of obedience to Allah.
I know what are the orders directed to
me as an individual.
Salah, fasting, Hajj, zakah, piety, mercy, jihad and
apostasy.
But what are the factors of obedience to
the communities to Allah?
Surah al-Sabah explains this beautifully.
In the first page, it talks about knowledge
and mercy.
In its verses, Allah knows what comes to
the earth and what does not.
And He is the Merciful, the Forgiving.
The name of Allah, the Merciful, has not
preceded the name of Allah, the Forgiving, except
in this context, in association with knowledge.
Then at the end of the page, it
says, And those who have been given the
knowledge which has been revealed to you from
your Lord, it is the truth.
And it leads to the path of the
Exalted, the Praiseworthy.
So the first factor of obedience to the
communities to Allah is to unite between knowledge
and mercy.
Then the second factor is gratitude, which is
present in the story of Dawud and Sulaiman
in their two civilizations.
They were able to create strong communities, Dawud
and Sulaiman.
They even subjected the jinn to themselves.
Today, the jinn, which is the source of
our superstitions, myths, and non-logical things, such
as life and its entanglement.
And this is empty talk.
We imagine that they control us.
And Dawud and Sulaiman were able to control
them.
So they were ordered to do gratitude to
Dawud's family.
And when gratitude was cut off, goodness was
cut off from Allah.
Then Allah pointed out that the jinn did
not know the unseen.
That the jinn in their civilizations and communities
imagined a power that did not belong to
them.
They imagined that they knew the unseen.
So Allah wanted to expose them in front
of people and expose them in front of
themselves.
So Sulaiman died.
And he was bent over his staff.
And he froze in his place.
And the jinn continued to work in front
of him for a period of time.
They were afraid of Sulaiman.
And they did not know that Sulaiman was
going to die until the camel of the
earth ate the staff.
Until it entered the types of ants that
eat wood.
So when the wood got burned and fell,
Sulaiman fell.
So the jinn knew that if they knew
the unseen, they would not have remained in
the painful punishment.
So they exposed themselves and the people.
And we must not fall into the same
mistake that they fell into.
So the first two lessons that Surah Saba
teaches society.
Number one is the complex of mercy and
knowledge.
And the second one is shukr.
Oh family of Dawood, repay what Allah subhanahu
wa ta'ala has given you through showing
gratitude.
And through showing thankfulness by helping others.
The third story in the surah is the
story of Saba which the surah was named
after.
And Saba, لَقَدْ كَانَ لِسَبَأٍ فِي مَسْكَنِهِمْ آيَةً
جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالْ كُلُوا مِنْ رِزْقِ رَبِّكُمْ
وَاشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌ غَفُورٌ فَأَعْرَضُوا So
Saba, they lived in a beautiful part of
the world.
And they had a lot of provision and
green and water.
And they were told by Allah to be
thankful.
But they turned their head from it.
They turned away from it.
And they were not thankful.
And they were not grateful.
What did happen is they became extremely arrogant.
They became extremely arrogant.
And they didn't want others also to benefit
from the bounty of Allah سُبْحَانَهُ وَتَعَالَىٰ.
Because the roads from where they lived to
the center of the world, the center of
commerce, were very...
وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَىٰ اللَّتِي بَرَكْنَا فِيهَا قُرَانٌ
ظَاهِرًا There were a lot of cities on
the way.
So it was safe.
And everyone was able to take their goods
back and forth on these roads safely.
And Saba didn't want that.
Because they were strong.
They thought if they were able to take
that safety away, then only their caravans would
make it to the center of commerce up
in Damascus and back again.
And the rest of the civilizations around them,
most of the kingdoms, would become very weak
because they couldn't.
And they would all need them.
And they would become stronger and stronger.
That illusion of strength.
فَقَالُوا رَبَّنَا بَاعِدُ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنفُسَهُمْ
فَجَعَلْنَاهُمْ أَحَدِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ And when they
did that, when they tried to destroy the
safety that existed on these routes, Allah subhanahu
wa ta'ala had the dam of Ma
'rib open up wide, and they lost their
provision of water.
And it was the biggest immigration that ever
happened from Yemen into Arabia.
Allah subhanahu wa ta'ala took their civilization
away because they became arrogant.
The third lesson is humility.
Societies have to be humble.
Societies have to want khair for others.
Societies and civilization cannot look down at other
races and other groups of people.
From the region of Saba and the region
of Yemen to the Levant, there are safe
roads.
Because there are big cities on the road,
and the road blocks cannot harm people on
the side of the big cities.
The road blocks need to search for those
who walk alone in the barren desert, so
it is easier for them to escape.
So Saba thought that it was one of
its strengths.
If this security is removed, no one will
be able to go to trade, except by
their protection.
And they become richer.
And they have more power over others.
So when they tried to destroy the security
on the road between Yemen and the Levant,
they blew up a dam, and they lost
their provision of water for irrigation.
Then the people of Yemen and Saba had
to emigrate from Yemen to the middle of
the Arabian Peninsula.
And this was because they were arrogant.
So the third lesson in Sura Saba is
humility.
Societies should think that they are greater than
others.
There should be no racism towards other races,
and there should be no desire to harm
others.
The verses after that, Allah tells us, points
out that there is going to be a
certain group of us, but Iblis, may Allah
curse him, his assumptions are going to be
correct.
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبِلِيسُ ظَنَّةً فَاتَّبَعُوهُ إِلَّا فَرِيقًا
مِّنَ الْمُؤْمِنِينَ مِّمَّنْ هُوَ مِّنْهَا فِي شَكٍّ وَرَبُّكَ
عَلَىٰ كُلِّ شَيْءٍ حَفِيظٍ And Iblis, his assumption
was that all humanity would follow him.
And there's going to be a group of
us, within our societies, and within our human
race, who are going to prove him right,
instead of prove him wrong.
And the only reason that he was able
to actually woo them, and distract them from
the طريق, was through uncertainty, was through doubt,
الشك.
The fourth lesson.
The way that societies have to treat the
commands of Allah subhanahu wa ta'ala is
through certainty.
We know that this is what Allah subhanahu
wa ta'ala taught, and we commit to
it 100%.
We don't waste time.
We don't treat it as if it's something
that a human being wrote.
There's a difference between what Allah subhanahu wa
ta'ala decreed, and what the human beings
decree in this world.
And societies have to see that difference, and
have to treat it as if it's different.
The حكمة of Allah subhanahu wa ta'ala
cannot be equal to the حكمة of the
human being.
و الدرس الرابع جاء في الآية العظيمة التي
صدر يقول و لقد صدق عليهم إبليس ظنه
هناك مجموعة من البشر سيصدقون ظن إبليس عليهم
و ظنه أنه سيستطيع أن يغوينا أجمعين و
ليس له سلطان على الناس إلا من خلال
الشك إلا من خلال إدخال الشك فالدرس الرابع
اليقين المجتمعات يجب أن تتعامل مع أوامر الله
و شرعه بيقين و لا أن تساوي بين
أوامر الله و شرعه و بين أوامر الناس
و تشريعاتهم و بين القوانين التي سنها البشر
و القوانين التي سنها الله سبحانه و تعالى
إذا أرادت أن ترقى و تقوى هذه المجتمعات
فعليها أن تتعامل مع أوامر الله باليقين لا
بالشك The lesson after that is actually a
beautiful number of verses that talk about حوار
talk about dialogue, debate you'll never find anywhere
in the world, in any book verses or
teachings of how to debate and how to
have a dialogue with people who go against
your beliefs and you don't agree with and
the way that the ayat go is that
they start by debating and talking about Allah
subhanahu wa ta'ala we were talking with
the opposite side قُلِ دُعُوا الَّذِينَ زَعَمْتُم مِّن
دُونِهِ لَا يَمْلِكُونَ مِثْقَالَ دَرَّةٍ قُلْ مَن يَرْزُقُكُم
مِّنَ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهِ so the dialogue
begins by us talking about Allah subhanahu wa
ta'ala and convincing them of Allah subhanahu
wa ta'ala and bringing our evidence and
asking them for evidence for not believing in
Allah subhanahu wa ta'ala if they refuse,
because that's always our goal our goal is
always da'wah, always to bring people to
Allah subhanahu wa ta'ala if they refuse
وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلَالٍ
مُّبِينٍ it's either us or you who is
right or wrong here it's not saying to
them, we're right and you're obviously wrong it's
وَإِنَّا أَوْ إِيَّاكُمْ either us or you we'll
leave that for Allah subhanahu wa ta'ala
to be the judge of it قُلْ لَا
تُسْأَلُونَ عَمَّا أَجْرَمْنَا وَلَا نُسْأَلُ عَمَّا تَعْمَلُونَ if
you think we're making mistakes well you're not
going to be asked about our crimes and
we're not going to be asked about what
you are doing and the Qur'an is
asking you to talk about your deeds as
crimes and their deeds as just regular deeds
because there's more adab when you're speaking to
the person in front of you قُلْ يَجْمَعُ
بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ
الْعَلِيمُ may the results and the consequences of
our deeds be the judge on who is
right and who is wrong let the results
speak for who is right and who is
wrong instead of us continuing to debate ideas
that never comes to an end قُلْ أَرُونِيَ
الَّذِينَ أَلْحَقُتُمْ بِهِ شُرَكَاءَ كَلَّا بَلْهُ وَاللَّهُ and
then it ends also with going back to
that same point of arguing and debating Allah
subhanahu wa ta'ala and trying to do
da'wah for them beautiful verses that talk
about debate and respecting people's differences respecting that
not everyone is going to believe in you
and agree with you let results be the
judge of who is right and who is
wrong this is how societies get better societies
speak the loudest when they speak through the
results of their deeds instead of through the
theory of their thoughts I think there's a
big lesson there for us we
want to bring people to Allah and invite
them so if they refuse, then we are
either on the right path or in clear
error we don't guarantee our right path or
their error we just say, since we disagree
on principles and issues that can't be combined
then we are either on the right path
or on the wrong path, and so are
you how do we know?
say, you don't ask us about our crimes
and we don't ask you about what you
do and we attribute the crime to our
actions and we attribute the normal work to
their actions so we don't say, you don't
ask us about what we do and we
don't ask you about what you do this
is not the etiquette of dialogue there are
amazing verses in surah al-saba in the
way they talk to each other say, our
Lord unites us and then He unites us
with the truth so let the results be
the judge you do and we don't do
we don't ask about your deeds and you
don't ask if you think we are criminals
you don't ask about our crimes and we
don't ask about your deeds and you don't
ask about your deeds and we don't ask
about your deeds so let the results be
the judge let the results be the judge
of our actions instead of discussing and arguing
the endless debate let the results be the
judge then Allah returns to the dialogue of
the faith say, show me those with whom
you have joined so the dialogue starts with
the faith and the call and ends with
it and in between these two, Allah commands
us to justify the other to understand our
differences with him wa anna ja'ala al
-nata'ija hakaman alayna wa alayhim.
Dars al-rabi'a, ya'ni tafahham ikhtilaf
al-naas wa ja'alu al-nata'ija
hakaman alaykum.
Hawiruhum bil-husna wa kalimuhum wa ja'alu
al-nata'ija tahkum.
Man huwa al-muhiq wa man ala al
-baatil.
Ma na'ateehim fa naqoon ahnu ala al
-huda wa antum ala al-baatil.
La huwa inna aw iyakum la ala hudan.
Ya'ni duroos azeema fi surat al-Sabah
min hadi al-mas'ala.
The fifth lesson that the surah teaches, it
talks about blind followership.
That we're not supposed to follow anyone blindly.
That's why the ayat talk about, law tara
'idh al-dhalimuna mawqoofuna inda rabbihim.
yarji'u ba'duhum ila ba'dunil qawl.
yaqoolu allatheena astudh'ifu allatheena astakbaru.
law la'antum lakunna mu'mineena.
On the Day of Judgment, when the weak
and the strong stand in front of Allah,
and the weak say to the strong, if
it wasn't for you, we would have been
believers.
qala allatheena astakbaru allatheena astudh'ifu.
anahnu sada'danakum AAala al-huda.
We didn't physically restrain you from becoming believers.
So they answer them, bal makroo allayli wal
-nahaar.
idh ta'muroonana annakfuroo billah.
You put in huge amounts of efforts, and
you eluded us, and you lied to us,
and you commanded us to leave Allah subhanahu
wa ta'ala, and we listened to you.
But that was your, you shouldn't have listened.
Just because you follow someone blindly, doesn't mean
that you're going to be exempted from punishment,
or from accountability on the Day of Judgment.
This is something the Qur'an teaches time
and time again.
Within societies, if Surah Saba is teaching us
how to follow Allah subhanahu wa ta'ala,
and submit to Him through societal behaviors, this
is the fifth lesson.
We mustn't, we cannot afford blind followership.
Everyone has to be a part of the
leadership of their society.
Leaders lead, and followers, they question, they hold
accountable the leaders ahead of them, and that
is how this whole thing works.
And these ayats are very, very important from
that perspective.
Al-dars al-khamis ba'da dhalika fi ta
'at al-mujtama'ati lillahi hatta taqif wala
tasqut, kan al-hadithu feeha an harmat al
-ittiba'i al-a'ma, faya'ti al-dhalimuna yawm
al-qiyama amama ba'dihim allatheena istad'ifu wa
allatheena istakbaru, fayaqifuna amama ba'dihim al-ba'd, fayaqifuna
amama
ba'd,
fayaqifuna amama ba'd, The
lesson after that is money management.
وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًۭا وَأُولَادًۭا وَمَا نَحْنُ بِمُعَذَّبِينَ
قُلْ إِنَّ رَبِّ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ
وَيَقْدِرُ
Not everyone is equal in the way I
give it.
And those I don't give a lot of
wealth, I'm doing it for their own sake.
مِنْ عِبَادِهِ وَيَقْدِرُ لَهْ لَهْ Meaning, for their
own sake.
وَمَا أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ And anything
that you spend for the sake of Allah
Subh'anaHu Wa Ta-A'la, He will
pay you back time, fold upon fold from
what you actually spent.
The sixth lesson is going to be managing
money.
And making sure that we identify that Allah
Subh'anaHu Wa Ta-A'la gave my
distributed wealth unequally amongst people so that we
could come and use that wealth to help
others and strengthen the bonds within our societies.
الدرس السادس يتعلق بالمال لما قال الكفار نحن
أكثر أموالا وأولادا وما نحن المعذبين قُلْ إِنَّ
رَبِّ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ وَمَا أَمْوَالُكُمْ
وَلَا أُولَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَ المجتمعات
لا تقوم الحضرات لا تستمر إذا دخل الفساد
في الأموال The lesson after that in the
surah is a lesson of intellect He says
سبحانه وتعالى قُلْ إِنَّمَا أَعِظُكُم بِوَاحِدَةٍ إِنْ تَقُومُوا
لِلَّهِ مَثْنَا وَفُرَادًا ثُمَّ تَتَفَكَّرُوا مَا بِصَاحِبِكُم مِّنْ
جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُمْ بَيْنَ يَدَيْ
عَذَابٍ شَدِيدٍ Say I give you one piece
of advice If you will listen to nothing
that I'm going to say I give you
one piece of advice as societies That you
as individuals and as groups You come together
and you engage in deep thought You engage
in deep reflection And تَتَفَكَّرُوا And then you
come to the proper conclusion The conclusion that
the Prophet ﷺ did not bring misguidance to
us That he brought to us the guidance
of Allah And that he is warning us
from true punishment And the verses continue قُلْ
إِنَّ رَبِّ يَقَذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ Say that
my Lord He sends truthfulness and righteousness On
everything that is not righteous And he is
the omniscient And the one who knows the
unseen قُلْ جَاءَ الْحَقُّ وَمَا يُبدِئُ الْبَاطِلُ وَمَا
يُعِيدُ Say the righteousness is now here And
falsehood has never had a chance مَا يُبدِئُ
الْبَاطِلُ It can't initiate anything that is good
And it's only there for a short period
of time And it dies off anyway The
sixth command was تَفَكَّر For us to engage
in thought Engage in reflection Which is what
society is supposed to do They're supposed to
come together and think We should have people
who are planning Our future planning Coming up
with solutions Looking for حق amongst this universe
of باطل That we are living in Six
lessons Surah Al-Sabah gave us Six commands
Six components of societies Submitting to Allah subhanahu
wa ta'ala And prospering by doing it
And the commands are Number one The duality
of mercy and knowledge Number two شُكْر Showing
gratitude And whatever Allah subhanahu wa ta'ala
Offered societies They should offer those who don't
have the same Humility And not having the
illusion of superiority And grandness that doesn't exist
And not becoming arrogant and vain Which is
something that societies can often Engage in And
causing racism And bigotry and hatred Number four
Certainty Dealing with the rulings of Allah subhanahu
wa ta'ala As being rulings from Allah
Not from human beings And dealing with them
in certainty That's why the surah ends وَحِيلَ
بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْشَعِهِمْ مِنْ
قَبْلِ إِنَّهُمْ كَانُوا فِي شَكِّم مُرِيبٍ Indeed They
were in a horrible amount of doubt The
lesson after that Is a lesson of حِوار
Of dialogue Dialogue that allows people That allows
everyone to disagree And allows results to be
the حكم To be the judge On whether
what we are doing is right or wrong
The lesson after that Is a lesson of
not following leadership blindly Of making sure that
we understand That we are responsible for our
deeds And no one Even if there's leadership
in our society We still are asked and
required To hold accountable those who are leading
us And the lesson after that Is the
lesson of money management Of knowing that societies
have to use And distribute their wealth Within
themselves properly And the final lesson The lesson
of reflection and deep thought And these are
the lessons that Allah SWT Gives us in
Surah As-Sabah And asks societies to hold
on to In order for them to continue
To have their civilizations If we complete the
lessons That Allah SWT gave us In Surah
As-Sabah For societies to hold on to
To the command of Allah And to obey
Allah And to maintain their strength And not
lose it The first is knowledge and mercy
The second is gratitude The third is modesty
And the existence of the illusion of power
And arrogance and arrogance The certainty in the
command of Allah And not dealing with Allah's
commands As the commands of humans Dialogue is
the goal That respects the opponent And that
makes the results Judgment on the actions Not
blindly following And questioning the commands A good
use of money in societies And reflection I
advise you all To reflect And reflect on
the societies In solving their problems I hope
that was beneficial Glory be to Allah and
praise be to Him There is no god
but Allah I ask forgiveness and repent to
Him And peace be upon our master Muhammad
And upon his family and companions May Allah
reward you all May Allah bless you all
Peace be upon you