Adnan Rajeh – Tafseer- 67 Part 2 Surat Al-Mulk- 3-5
AI: Summary ©
The speakers discuss the concept of death and life, emphasizing the importance of finding one's best in oneself and finding one's " opportunery." They also discuss the use of "arech" in Arabic language and the importance of understanding the meaning of "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to "has" in relation to
AI: Summary ©
وَأَن بِيَدِهِ الْمُلْكِ In His hand is the
dominion.
He is the king, subhanahu wa ta'ala,
He is the owner of all.
The relationship that we have with Him is
under the umbrella of ownership first.
And before we talk about the caregiving, that
He is the Rabb, before we talk about
the worship as He is an ilah, before
we talk about those two things, you have
to remember that He is the king, He
is the owner.
We own nothing within all of this.
We don't own our souls, we don't own
our spirits, we don't own our bodies.
So whatever is happening within His kingdom, it
belongs to Him, subhanahu wa ta'ala.
He has full rights over them all, subhanahu
wa ta'ala.
And the third piece of information is that
وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٍ And He is
the omnipotent, who does as He wills and
as He wishes, and is capable of doing
whatever He wants, subhanahu wa ta'ala.
And the fourth one, الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ
The One Who Created Death and Life.
Looking at death and life from the abstract
perspective, as concepts.
The concept of death and the concept of
life.
He created those two, subhanahu wa ta'ala,
they didn't exist before Him.
And then the verse, the wording that we
spent a little bit of time on last
week, that I just want to make sure,
لِيَبْلُوَكُم He uses this phrase, لِيَبْلُوَكُم Which is
different than لِيَبْتَلِيَكُم Not the same meaning.
لِيَبْتَلِيَكُم is to put you to the test,
or test you.
And we'll talk about that in depth when
we reach Surah Al-Insan.
إِنَّا خَلَقْنَا الْإِنسَانَ مِنْ نُطُفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَهُ
سَمِيعًا بَصِيرًا I'll explain what he means by
that.
But here, and you'll find the word by
the way in the Quran a lot.
فَمَّ الْإِنسَانُ إِذَا مَبْتَلَاهُ Here it's لِيَبْلُوَكُم And
لِيَبْلُو is different than لِيَبْتَلِي لِيَبْتَلِي is to
test you with something.
لِيَبْلُو is to give you opportunity.
So that you may prove something.
So that you may express or show a
specific behavior.
So لِيَبْلُوَكُم is a little bit different.
You're being given the opportunity to reach a
potential.
That's what لِيَبْلُو means.
So لِيَبْلُوك meaning he gives you here's a
space.
Here's where you need to arrive.
That's where you need to go.
Let's see what you can do.
Let's see what you can do.
I'm gonna give you room, opportunity to reach
that goal that I've set for you.
The potential that you're able to actually achieve.
And then either you do it or you
don't.
Which is why he said after it, أَيُّكُمْ
أَحْسَنُ وَعَمَلَ Which if you will do the
best in achieving that.
And the word أَحْسَن comes from that root
of حسن or إحسان.
Which is excellence or that which is seen
to be good.
So he's offering you, he's offering me and
you.
He's offering us the opportunity and the space
to achieve our potential.
To do the best we can.
Because what you don't realize when you're going
through life is that your potential or what
you can do is way more than what
you think you can do.
And a lot of the Islamic rulings are
embedded in this very simple topic.
Like a lot of what we do in
Islam comes down to this piece that you
could do way more than you think you
can.
You just don't know it.
And for example Ramadan.
Ramadan is all about that.
Ramadan is all about that.
Here, don't eat all day long and you'll
still go to your job.
And you'll get the task done.
And you'll be fine with no food and
no drink.
Which are the essentials of life.
That's what you need.
You absolutely need those two things to survive.
But you're able to actually perform all of
your tasks without the basic essentials.
You didn't think you could.
But then you found out that you could.
Which means that what you believe you can
achieve is different than what you actually can
achieve.
The block, what's blocking your ability to achieve
things is really not the obstacles that are
external to you.
But really the obstacles that are internal.
Meaning it's you...
The number one limiting factor for people in
their lives are themselves.
And this is something that wallahi not even
the requirement of religion to learn.
Like if you just...
Going through life people pick up these pieces
of wisdom and they learn about themselves without
even needing to...
But Allah subhanahu wa ta'ala is offering
it to you on a platter.
Here.
Here's what you need to know.
You can do way more.
لِيَبْلُوَكُمْ And I created the concept of death
and the concept of life.
These two concepts, I created them so that
you may have this opportunity to see what
you can do.
And you may not believe that you can
do much but you can do way more
than you think.
So go ahead and try and do your
best and see what your best looks like.
And you'll be...
Why?
It goes back to the first word in
the surah.
It goes back to the first word.
The reason why is because there's something called
barakah that you don't understand yet.
Where the effort that you offer may be
small but there's something called barakah where that
small effort can turn into something way more
than what you ever thought it was going
to be.
Way more than whatever you thought was even
possible because He's Tabarak.
Subhanahu wa ta'ala.
He continues to Tabarak.
He continues to send down those blessings.
So when you think you can only go
so far but you don't understand that you
could do way more than what you thought
you could ever do because there's something called
barakah that you don't fully understand yet.
So just go ahead and try your best.
Go ahead and put in your best.
اَيُّكُمْ اَحْسَنُ وَعَمَلَ Those who do the best
will do their best.
And that's what we're here for.
We're here for this very short experiment or
this very short period of time where we're
offered this very unique opportunity to do something.
To do the best we can.
To show what it is that we have
within us.
You see, the concept of potential and I
don't want to get too distracted from the
surah really but I think it's important especially
for those who are young and growing up.
The concept of potential has always been the
secret part of or the unique piece of
humanity.
Quranically speaking.
You see, Iblis didn't want to show Adam
respect because he said أَسْجُدُ الْبَشَرِينَ خَلَقْتَهُ مِنْ
صَلْصَالٍ مِنْ حَمَاءٍ مَسْنُونَ From this clay, from
this hardened mud within it is rotten mud
like mud that's been with water for so
long that has a scent to it.
صَلْصَالٍ مِنْ حَمَاءٍ مَسْنُونَ It's a very ugly
mix.
This whole, what you created him from does
not really, I don't know.
It's صَلْصَالٍ مِنْ حَمَاءٍ مَسْنُونَ It doesn't seem
to be, I'm from smokeless fire.
I'm a smokeless flame.
Something very pure.
Something beautiful, something powerful.
What is this صَلْصَالٍ مِنْ حَمَاءٍ مَسْنُونَ It
doesn't make any sense.
What he didn't understand, what Iblis missed is
that what made Adam عليه السلام unique was
the fact that that's how he was created.
It's where he had two layers to him.
There was the body and then there was
the spirit.
And when they come together, they offer something
that no other creature that Allah ﷻ created
actually has within them.
He missed that piece.
The مَلَائِكَ missed it too.
Iblis missed it, he wasn't able to see
it.
He thought that I'm pure, he's impure, so
I must be better.
He wasn't.
Adam عليه السلام, what made him unique was
this mix of hardened clay with rotten clay
on the inside.
But this hardened and rotten, this whole mix
is what made Adam عليه السلام special, which
allowed Adam عليه السلام to do certain things
and behave in certain ways that no one
else could.
He missed that piece.
The مَلَائِكَ missed it too.
They said, what is this, why are you
creating...
تَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ
نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ Why do you want
this creature that will spread corruption and draw
blood?
Why?
We sing your praise and your glory all
the time.
Why do you need him?
We didn't understand.
Why do you need him?
So he taught him.
وَعَلَّمْ So he taught Adam.
And Adam learned.
And then he brought Adam back and said,
okay, teach them.
And he taught them.
And the مَلَائِكَ stood and said, okay, this
is different.
سُبْحَانَكَ We shouldn't have said that.
He's different.
He has the potential of learning.
It was always the potential of the human
being, the potential of his ability to learn,
the potential of his ability to make decisions,
to come together, to rise above his lower
self.
This is the aspect of the human being
that made the human being unique.
That's why الْيَبْلُوَكُم To give you this opportunity,
this space.
See what you can do.
Go ahead.
Give it your best shot.
أَيُّكُمْ أَحْسَلُوا عَبَدُكُمْ Do the best with what
they've been given, with the life that they've
been offered.
And that's the purpose of all of this.
The purpose is the opportunity.
The opportunity that allows you to reach a
potential that most creatures don't understand.
They don't have for sure, but they don't
even understand.
And I don't think as human beings today
we fully appreciate that.
Like there's an aspect of our existence today
that has become very mechanical.
That has become very materialistic.
We have been boxed and compartmentalized successfully in
these small domains where we have to fit
certain criteria, we have to fit a certain
description, we have to fit...
And the human being has lost his ability
to لِيَبْلُوَكُم to take upon himself this opportunity
that he's been offered.
When you think about it, life is a
really nice deal.
It's a really nice deal.
Yes, there's the potential of harm, there's pain,
there's death, all of that.
But it's because of that that this opportunity
is actually even more valuable.
Hayyat would not mean anything if there was
no death.
If there was no death, then life is
not actually that impressive anymore.
It's because there's death.
Make your peace with death early on in
life.
It came before life.
Early on in your existence, make peace with
death.
It's the origin of the whole matter.
Death is the origin of our existence and
we go back to it, that's all.
But we're just offered this very short period
of time, this life, it's a pretty nice
deal.
You wake up to a world that's very
colorful, has within it all of your basic
needs.
There's a lot to drink and a lot
to eat.
There's the air to breathe.
There's a lot of beauty for you to
experience.
There's a lot of feelings for you to
feel.
A lot of other individuals that you can
meet.
Meeting them comes from that.
There's a lot of interesting conversations and thoughts
and efforts that come from doing that.
Everything around you is pretty dull aside from
that.
Have you looked outside?
Have you turned off the lights and took
a look at the cosmos?
It's dead in every direction.
This is the only place that's a little
bit, look at every other planet around you.
See how they're doing.
See how life is enjoying its time there.
You're on this very beautiful, small planet.
The deal is it's free.
You didn't have to pay for this.
You didn't have to sign up.
You didn't have to put it down a
down payment.
You're offered a free body and a free
soul and a free ride.
I know that we don't see that anymore
because now, you understand people 100 years ago
didn't worry about where they were going to
live or about getting married or about working.
That was just, of course, my dad does
a job.
I'll learn the job my dad does and
I'll do that and I'll make a living.
And I'll live where I'll live in the
big house.
They'll probably make a small room beside and
put a bathroom in there.
And I'll live there on the land that
my ancestors have been living on for generations.
And I'll get married.
It won't be hard.
Everything's so hard now.
Everything is so difficult.
Everything is difficult.
Getting a job is impossible.
Getting married is even more impossible.
And then you can barely rent a backseat
in a car to live in.
It's very difficult.
Like life, so when life is difficult that
way, you lose the ability to appreciate what
it is that you have.
I know for a fact with certainty that
people live more simpler lives elsewhere, live better
because they're more appreciative of what they're experiencing
every day.
There's a beauty that exists within the universe
around them that they're able to embrace and
it sinks right into their souls and it's
very healthy.
We don't get most of that.
You're living a life where you're just running,
where you're just going from one, paying from
one bill to another job, to another, you're
just putting out fires, keeping things running.
That's not a life.
It's really not a life.
Even if you're an activist and you're committed
to something and you're working for it, there
has to be space for you to appreciate
how beautiful this story is and how amazing
this experience is, even if it's short, even
if it's filled with illness, even if it's
riddled with problems, there's still a beauty to
it that's why no one wants to leave
it.
No one, we define mental illnesses based on
whether you want to live or you don't
want to live.
Not wanting to live is considered a mental
illness.
You have to go report it and tell
them that this person had a suicidal ideation
because we've established with a pattern that has
been unbroken over history that every living thing
wants to live.
No matter how horrible the life is, no
matter how horrible the life is, people still
want to live because life is so precious
in every aspect of it.
So he's telling you, الَّذِي خَلَقَ The One
Who Created, see these verses, يعني they are,
they transcend, حَلَق or transcend whatever box I'm
trying to put them in for you because
these verses are, they talk about the origin
of all things.
This تَبَارَك, he uses the word تَبَارَك, he
just keeps on sending this down.
He just keeps on sending سُبْحَانَهُ وَ تَعَالَى
one bounty after another blessing, after another gift
and the بَرَك and all of them is
just something you're not even able to understand
and it all belongs to him and he's
capable of doing everything and he created for
you death and life so that you can
experience this.
So you can take this opportunity and achieve
a potential that you may not even imagine
to be possible to begin with.
وَهُوَ الْعَزِيزُ The name of Allah Al-Aziz,
The Unfathomable only exists in the Qur'an
when something that was talked about, you can't
understand it fully.
Like when there's a decision or there's an
aspect of the conversation where you don't have
full access to the knowledge of it.
Like you don't, it's beyond you.
He uses his name Al-Aziz every single
time.
This is like a non...
Follow the name of the Qur'an if
you like and you'll see it every time.
Whenever the discussion, you can't...
Like whenever he talks about himself سُبْحَانَهُ وَ
تَعَالَى يعني and...
and he describes himself, he uses the name
Al-Aziz because you're like, well, where did
he talk about...
I don't know that.
We don't know that.
So he's Al-Aziz, he's...
I can't understand his essence.
I can't understand...
I don't understand that piece because Allah سُبْحَانَهُ
وَ تَعَالَى is...
يعني he's the divine.
So I don't understand that aspect of him.
So anytime there's an issue of divineness or
divinity within the conversation, he's Al-Aziz.
Or whenever he gives a reasoning that you
may not fully understand why, he'll say Al
-Aziz.
And you'll say, well, why did you create
all of this?
لِيَبْلُوَكُمْ Even though there's all this potential of
pain and all this potential of problems.
Who's Al-Aziz?
That's an aspect that you'll never understand.
Why he created to begin with?
Why did he not just leave existence with
moat?
Why did he add hayat?
Why just not keep it at moat?
He created moat, why not just keep it
that way?
Why did he add hayat?
He's Al-Aziz because he's the unfathomable.
We don't fully understand.
We never will.
I know we'll never be able to offer
an answer that will satisfy anybody because that's
his choice سُبْحَانَهُ وَ تَعَالَى and he chooses
as he pleases.
And we may not fully always understand exactly
why.
There are certain aspects of Allah.
That's why he's the divine.
If you understood everything, then that means either
you're divine or he isn't سُبْحَانَهُ وَ تَعَالَى
because I'm not divine.
If I'm able to understand everything regarding God,
then either I am divine or he is
not.
And both of those, they are wrong.
I know that I'm not.
And the reason that we worship and praise
Allah because he's divine.
You can't have your cake and eat it
too.
You can't have a Lord that is divine,
but you can understand every single aspect, even
his essence.
That doesn't work that way.
You can't have them both.
Either you understand everything, so he's not really
divine, a strong being somewhere.
That's what comic writers like, titans and mythical
gods from Olympus and from Greek mythology.
They're like that.
They can explain to you the origins of
everything because they're not really gods.
They're not divine.
They're just strong.
We're talking about something different, not talking about
a strong being.
We're talking على كل شيء قدير That's how
he described himself.
Someone who, no, he is omnipotent.
Everything is, there is no weakness.
There is no weakness.
I don't understand.
You understand something like that?
I don't understand.
I can't comprehend a being that doesn't have
a weakness.
Every being has a weakness.
Every being has a weakness.
That's why they're beings.
That's why they're creatures.
They have a weakness.
He doesn't.
وعلى كل شيء قدير It's bulletproof.
There's nothing.
That's why he's divine.
وهو العزيز Number one.
And then الغفور.
Why الغفور?
Because as you take this opportunity to achieve
your best, يبلوكم أيكم أحسى عملاء You're going
to fail a lot and he'll forgive you
for that.
Don't worry.
He's العزيز in terms of why this was
offered to begin with because I don't know
exactly.
That's his choice.
سبحانه وتعالى He chose for like, I always
say, why not?
Here's my answer.
Why did he create?
Well, why wouldn't he?
What, you have the ability to create and
you didn't?
You understand what it means to create from
nothing?
You understand what that means?
No, none of us do.
You don't understand that.
So why wouldn't he?
If you have the ability to offer life.
So he's عزيز in terms of the creation
and then in terms of your effort.
ليبلوكم أيكم أحسى عملاء Your opportunity, what you're
going to do with it?
He is الغفور.
He is the forgiving.
So you'll make mistakes and you will have
shortcomings and you won't do your job well
and he'll forgive you.
سبحانه وتعالى And that's the first.
These are all facts.
All pieces of information.
As a Muslim, you have to know this
stuff.
You have to be you have to be
at peace with this knowledge because this is
the knowledge that you're going to base your
Islamic choices, your life, your behavior, the way
that you're going to adhere yourself to Islam
and you're going to spread Islam based on
understanding these and these concepts.
All right.
So we'll move on inshallah to ayah number
three.
Recite ayah number three and four together because
they're connected and I'll explain inshallah their meanings.
أعوذ بالله من الشيطان الرجيم بسم الله
الرحمن الرحيم الذي خلق سبع
سماوات طباقا ما
ترى في خلق الرحمن من تفابت فارجع
البصر هل ترى من فطور ثم
ارجع البصر كرتين ينقلب
إليك البصر خاسئا So watch out for the
ب here is س and it's not ب
with a ض and I'll explain in a
moment.
So it's ينقلب with a ق not with
a ض on it.
وهو حسير So if you look at the
ending of every ayah in this page if
you do a quick screening you'll find all
of them end with a ر and they
all end with a ر either with a
ي before it or a و if there's
a و before it it's going to be
a heavy ر and if there's a ي
before it it's going to be a light
one and when I say that I'm talking
about تفخيم and ترقيق so when you said
the first one for example it's فطور and
then the second one is حسير and the
way that Arabic ر works because it's not
the English R or the French for that
matter or any other it's a very specific
letter so what ends up happening in your
mouth is that if this is my tongue
coming out when I say the ر the
tongue curls up this way and it hits
the upper palate it goes like that so
the ر that is مفخم that is heavy
basically the base of the tongue the back
part of the tongue it arches up so
when I say فطور الر the base of
the tongue it arches up and it hits
the upper palate and when it's not the
base of the tongue stays down it's the
same curl the tip of your tongue is
still curling up and sitting so الر it's
going back it does a back flip in
the mouth that's why a lot of people
struggle with the ر because they didn't learn
at a younger age or if there was
a little bit of speech predicament or maybe
sometimes there are medical conditions where there's a
little bit of a tug on the tongue
so they can't release it so it's hard
to make that back flip so that back
flip is the same thing but when it's
حسي it's حسير and this doesn't go up
this part doesn't go up فطور it goes
up so that piece in reciting of the
Qur'an is important a little bit like
the ر it's the only letter in the
Arabic language and within تجويد that has two
situations maybe aside from the لم there's two
but the لم it's much easier and it
doesn't really the لا is for it's just
in the name of Allah سبحانه وتعالى he's
for قراءة if it's a فتح or بم
it's Allah and if it's لا it's very
simple but the ر is much more it's
much more clear the ر can be heavy
it can be light there are other letters
in Arabic are either light by nature or
heavy by nature so the خ ق ض
ط ض غ it's always going to be
heavy ب ت ه ن it's always going
to be light there's no there's no there's
no exception to this rule but the ر
is different the ر can be both depending
on maybe six or seven elements and there's
like criteria for it I don't want you
to waste time I'm not going to teach
you this today it's way too complicated but
for this page because it's a simple page
with all ر at the end we're going
to stop at all of them just look
at what's before it if there's a و
then it's going to be a heavy ر
and if it's a ي it's going to
be a light ر and that's just a
really nice way for you to start getting
used to how to make this sound now
so one two three four descriptions of Himself
subhanahu wa ta'ala four descriptions and then
two names العزيز الغفور so if you add
to those four descriptions it's six now now
number seven الذي and this is just I
say seven it's actually seven it just fits
kind of nicely الذي خلق سبع سماوات طباق
the one who created seven seven heavens or
seven skies طباق one on top of the
other or one similar to the other طباق
does not necessarily mean a hierarchy of stacking
طباق does not necessarily mean one stack upon
the other طباق also means that they're similar
that's why in Arabic we say طبق الأصل
or مطابق meaning exactly the same it's exactly
the same as the one it's copy paste
exactly the same as the one before it
so طباق does not necessarily mean that they're
stacked up upon each other even though that's
and a lot of these beliefs that we
have that we bring into our understanding of
the Qur'an were taken from medieval comprehensions
or medieval theories of the cosmos and the
sahaba because they used whatever and they utilized
whatever knowledge or science they had available to
them they would use that in their explanation
so when you go for example to these
verses in any tafsir you will find that
there are opinions or wordings that are taken
narrated by Ibn Abbas or from Ibn Abbas
or narrated from Ibn Mas'ud and you
will find that they have certain understandings of
these words and these understandings that they have
are not necessarily taken from the Prophet or
from an Islamic perspective but rather from whatever
science or knowledge existed at the time that
was the norm of their era and that's
totally fine and there's nothing wrong with that
the problem in my opinion is is holifying
that or sanctifying it meaning looking at their
explanation of scientific references in the Quran seeing
their explanation to be sacred and holy meaning
what Ibn Abbas said about a scientific reference
in the Quran is not necessarily he did
not like Sayyiduna Ibn Abbas رضي الله عنه
حبر القرآني وترجمان الأمة he never claimed to
be an astronomer and he never claimed that
he fully understood he was just quoting what
the norm he was educated enough during this
time to quote people who were talking about
this like the scientists of their time so
we have to be careful with when we
and I talked about this a little bit
when we did the end of Surah Talaq
because a similar like if you go to
certain tafaseer you'll find something like what is
this and I have people texting me sending
me screenshots of stuff and they're panicking and
it's always it's always lovely when you get
that it's a lovely thing in the world
such a nice someone's panicking because they read
something in a book and you can't tell
them to come and attend a session and
listen no God forbid they actually come and
listen to me talk about anything but they
can no problem to text and panic about
some paragraph they read in a tafaseer that
they're not qualified to read to begin with
that they're not qualified to open they have
no business reading this because they have no
way to decipher what they're actually looking at
and they're not they don't have the tools
to be able to figure out what is
sacred and holy and what is not and
what actually the potential of this ayah is
and what it isn't which is very for
someone like me it becomes tiring especially when
I talk about the same topics time and
time again to make sure people understand them
because there's a difference between what the Prophet
told us what the Quran is indicating with
certainty versus what the Quran is not indicating
with certainty and what people who explain the
Quran understood based on the norms of their
times that we are not told to like
we don't have to actually understand it that
way because our norms are a little bit
different and we're supposed to actually understand it
differently anyways so tibaqa does not necessarily mean
stacked upon each other actually the word tibaqa
in Arabic means similar so tibq anything that
is the same so what he's saying the
one who created seven cosmos seven skies and
they're all the same so whether he's looking
at this from the concept of there being
different constellations and the sky above us and
there's seven of them and they all follow
the same laws and they all exist under
the same rules or the fact that the
cosmos are seven layers of them and they
all I don't know but it doesn't make
a difference he's the one who created seven
heavens seven skies all similar you don't see
in the creation of the all compassionate ar
-Rahman is a name in the Quran that
when it's used you know that the verses
are talking in a general sense the verses
are talking about things in general because his
name subhanahu wa ta'ala ar-Rahman means
the all compassionate his compassion that goes out
to everything his compassion that affects everyone ar
-Rahman then there's a there's a certain proportion
of Rahman that you're going to get from
him subhanahu wa ta'ala no matter what
you do Muslim not Muslim good bad there's
a certain amount of ar-Rahman that you're
going to get from him subhanahu wa ta
'ala because he's ar-Rahman because he's compassionate
with all there's a certain there's a there's
a standard there's a certain level that you
never that no one will be treated with
less than that no one will be treated
with less than a certain amount of compassion
because he subhanahu wa ta'ala is ar
-Rahman and then if you actually obey adhere
learn and follow then you get his name
ar-Rahim and then you get more compassion
if you love him then he'll give you
more but every creation everything he ever created
or made subhanahu wa ta'ala gets a
certain amount of Rahman within their existence because
he's ar-Rahman subhanahu wa ta'ala so
when he uses his name ar-Rahman he's
talking about things generically always because he's talking
about one creation and all together and you'll
find that if you go to the surah
for example ar-Rahman or if you look
for it in other in other contexts within
the Qur'an it was a name the
Arab hated like Quraysh didn't like because it
was coined by the Prophet alayhi salatu wasalam
and no one had used this phrase or
used this this derivative within the Arabic language
before the Qur'an did and the Arab
and it's a beautiful one like they didn't
need me to explain this to them when
they heard the word Rahman Rahman this is
for example it's similar to the derivative that
my name comes from like the Alif Noon
at the end right whenever you add something
to the Alif Noon it becomes and it's
always that is generic so someone is ju
'aan right they're hungry that means they'll eat
anything they're not hungry for a donut or
for ya'ani kabsi or mandi or something
no they're just they're hungry ju'aan they'll
eat anything a'tshaan they're thirsty ta'baan they're
tired it's not I'm tired from that no
I'm tired so when you add the Alif
Noon it becomes generic so Rahman is compassion
Rahman always is always compassion there's no there's
no specificities anymore there's no specifics to that
Rahim no there is Rahim there is because
the fa'eel is a different derivative altogether
in the Arabic language so there's specifics to
it Rahman is generic so when the Arabs
heard this name it's a beautiful name it's
how the Prophet introduced Allah subhanahu wa ta
'ala to the Arab they knew Allah wa
la in sa'altahum man khalaqa al samawati
wa al arda la yaqooloon Allah if you
ask them who created the cosmos and the
earth they'll say Allah they know the name
Arabs who are non-Muslim and Arabs who
are Christian and Arabs who are Jews use
the name Allah this is the name of
God they use this as part of the
Arabic language so when the Prophet brought a
description of Allah subhanahu wa ta'ala to
them that was different he used the name
of Rahman and people fell in love with
it it was one of the biggest attractions
to Islam early years was this name and
the Arab they hated it the Quraish they
hated it and they started saying he's being
taught by a Roman man called Rahman wa
laqad na'alamu annahum yaqooloona innama yu'allimuhu
bashar lisanu allathee yulhidoona ilayhi a'jameeyun wahadha
lisanun arabiyun mubeen and we know that they
are claiming that indeed he is being taught
or he's exclusively being taught by a human
being the tongue that they are referring to
they're saying he's Roman that the person who's
teaching him because there's no Arabic person called
Rahman so they couldn't say that there's some
Arab guy called Rahman there's no Arab don't
use this name so they had to say
he's a foreign person a foreign person the
Qur'an said foreign person this is a
lisan arabiyun mubeen this is like the strongest
Arabic you've ever seen in your life how
is it being taught by someone who doesn't
speak the language what is this but they
had to make something up because it was
harmful maa tara thee khalqir rahmani min tafawud
you don't see in the creation of the
all incompatible you see isn't it fascinating that
he uses that name here he's talking about
creation he's talking about creation on its largest
scale on its largest scale he's telling you
look at the cosmos right that was the
iPad of our ancestors they stared at the
cosmos and they figured out where things were
look at the cosmos maa tara look at
it maa tara thee khalqir rahmani when he
talks about the creation of everything he uses
his name Rahman to attach it to so
it could be maa tara thee khalqillah or
thee khalqil khaliq his name is the creator
so you could use that as his name
no no he would add the ultimate example
of creation to his name Rahman to indicate
that when he created all of this the
intention behind it was that the compassion would
continue to complete that's why it's a barak
that his compassion would continue to come to
you in a form of baraka forever maa
tara thee khalqir Rahman the Rahman look at
his creation you will not see in his
creation tafawut you won't find discrepancies you won't
find multiple laws or rules you won't find
different differences that will indicate a failure of
creation or there being more than one creator
what the Quran is getting you to look
at and this is an important piece is
what the Quran wants you to see is
take a look do you find different laws
functioning in other parts of the universe do
you have any indication when looking at all
this that two creators made two different things
and they don't fit together or they don't
work and the set of laws that apply
here don't apply there or if you look
do you see maa tara thee khalqir Rahman
min tafawut and then what he says after
that farji'il basara look again hal tara
min futoor so you don't see tafawut you
don't see a discrepancy you don't see multiple
laws it's all one one large blanket of
creation it's all there it all functions the
same way from the atom that exists inside
ya'ani a dying cell of your body
that no one will ever pick up or
be seen again to the center of the
universe itself it's the same laws that apply
all across the board there's no discrepancy look
at khalqir Rahman it's all the same exactly
the same everything has a center and there's
a rotating counterclockwise around it's all the same
now look again farji'il basara look again
hal tara min futoor do you see openings
do you see break so the name of
Allah al-fatir as-samawati wal-ard the
one who began things right but the concept
of fatir when he began it within the
word the meaning is that something broke loose
there was a sever something was severed and
it began so fatir as-samawati wal-ard
within its own meaning means that something exploded
or something opened up or there was an
opening that allowed everything to be released and
that's why the word futoor from fatir not
from yaani futir or futir in Arabic all
these things matter yaani the futoor is not
from futir which is a mushroom or from
futir which is yaani to eat they all
have similar origins in the language that I'm
not gonna bore you with tonight they all
come back to the same idea but this
comes from fatir and what this means is
that there's no there are no breaks like
the coding is impeccable there's no breaking in
the code it doesn't glitch anywhere it's just
this is how it is it's always been
like this it is the way it is
and you're not gonna find a piece that
was not finished and go look and see
oh that part of the cosmos it doesn't
no it's all there you just can't reach
it yet but when you do it's all
there do you see any opening do you
see any uncompleted work no ثم رجع البصرة
كرتين كرتين does not mean even though it
exists in an Arabic language form that means
twice but Arabs don't use the word كرتين
to mean twice like دهد الرين for example
or لبيك وسعد they don't use these words
that exist in the in the double or
dual form in the Arabic language to point
out duality they use it to emphasize or
to imply continuity and usually they exist after
they you've already been asked to do things
twice as this example does so he tells
you مَا تَرَهَ فِي خَلْقِ الرَّحْمَنِ you look
the first time then he told you فَرْجِعِ
الْبَصَرَ look the second time so now you've
done twice كَرْتَيْن just keep on doing these
dualities you keep on doing them ثم رجع
البصرة كرتين keep on looking time and time
again dually time and time again look for
discrepancies and look for breaks you will find
neither the Qur'an is not telling you
to go look sometimes we're looking for the
wrong thing we're seeing the universe we're looking
for the wrong thing sometimes we make up
in our mind a standard of what perfection
or beauty is and then if what we're
seeing does not reach it we decide that
that means there's no God and this is
one of the stupid the worst things you
can do because you have to hold what
you're looking at to the standard that the
creator is telling you to hold it to
Allah subhanahu wa ta'ala never told you
never said subhanahu wa ta'ala that there
would not be pain that there would not
be failures that there would not be illness
he never said that he said the opposite
actually completely subhanahu wa ta'ala for sure
he never said that everything you see is
going to meet a certain standard of beauty
that suits you no he defines beauty subhanahu
wa ta'ala so the standard of it
is whatever he wants what he's telling you
is that look you won't find a discrepancy
in the laws that govern the universe and
you won't find any breaks or unfinished or
uncompleted work that's what you won't find everything
works the same way and it all works
within a system they're all moving within their
orbits the way they were supposed to move
so take a look and you'll see that's
what you're looking for these verses or this
surah that's giving you your requirement of knowledge
is asking you at the beginning of it
after it gave you a couple of facts
about your God about your Lord about Allah
subhanahu wa ta'ala you need to take
a good long look not once or twice
but time and time again look again and
again and again keep on looking because the
more you look the more you'll learn the
more you look the more you'll appreciate the
more you look the more you'll understand the
vastness of what you're seeing the enormity of
what actually exists imagine imagine how far we've
come as a race in terms of understanding
the cosmos the Quran has been telling look
the Quran gave you an infinite number of
times an order of an infinite number of
times for you to look that's what you're
reading in Surah Al-Mulk right now an
order for you to look at the sky
an infinite number of times searching for things
look keep on looking you're not gonna find
a break you're not gonna find a discrepancy
you're gonna find the governance to be the
same look keep on looking what am I
looking for because I looked once keep on
looking the more you look the more you
understand what this ayah means because back then
they looked the sky was like a sheet
it was like a blanket they had no
idea what the distance was they didn't know
what the distance was they couldn't measure it
it's impossible to measure for the longest time
they could not measure how far the moon
was from where they were how far the
sun and to imagine they don't know those
stars how big they actually are how far
away they are what they actually were they
didn't understand these things for the longest time
they didn't understand exactly what it was Taqwa
is telling you for an infinite number of
times to look keep on looking the more
you look the more you comprehend bigger we
understand today that we are ridiculously small we
are ridiculously tiny as a as a as
a as a solar system really as a
galaxy extremely extremely small forget about as a
planet or as a country or as a
community we're very small but then what's the
point?
Tabarak that's the point because it doesn't matter
that you're small and you're simple because things
aren't based on their face value there's barakah
in them when he wants subhanahu wa ta
'ala something very simple someone very small very
that may see themselves as very insignificant and
not able to do anything because they exist
on this very small planet in this small
solar system in this tiny galaxy somewhere in
the corner of the universe but tabarakal lazeel
yadihil mulk he decides what gets barakah and
what doesn't he decides whether your potential and
your effort and your work will have barakah
or it won't you don't get to decide
that you underestimate everything you get anyways you
underestimate all the things he gave you subhanahu
wa ta'ala you weren't able to see
their value you can't even see the value
of yourself you don't understand the value of
what you could offer yourself so don't worry
about it that's why that's why the beginning
of the surah was that word that word
exists at the beginning of the surah because
everything goes back to it yes we're very
simple but don't worry size has never been
important anyways in the universe it doesn't mean
anything yan qalib ilaykal basal yan qalib has
a sukoon on it because it's something called
jawab al qalib in Arabic when I give
you a command and then I attach to
it an awkam then it becomes it's like
it follows the command the commands in Arabic
are always always going to be majzoom with
a sukoon on it so thum arji'il
basara so arji'il basara it's a command
return your eyesight look again return your eyeballs
up into the sky so it's a command
and if you do that yan qalib ilaykal
basar your eyesight will come back with the
following information khasi and frustrated that they cannot
find a discrepancy wa huwa hasir in a
state of awe that there is no break
there's no tafawut and there's no futoor you
look long enough your conclusion what your eyes
will conclude when they learn is khasi'an
meaning frustrated that there is no discrepancy there
hasir meaning that they they were up al
hasra is when you feel there's a feeling
of humility or a feeling of being small
because something is so vast and so major
so this feeling of awe because there's no
there's no break that it keeps on going
for as long as you can see it
keeps on going he created subhanAllah something so
big that you can't measure the end of
it you can't measure the end of it
and it keeps on going there's no you
can't it's not infinite but you can't reach
the end of it you're not strong enough
it's too big it's too big for you
this is what he's telling you subhanAllah look
he created seven seven skies he created the
cosmos subhanAllah take a look at the creation
of the Rahman see is there a discrepancy
look again do you find a break?
keep on looking the longer you look the
more you'll come to the conclusion that there
you'll be frustrated that there's no there's no
discrepancy because it is frustrating why?
because it would be nice if there was
because that just ends this whole discussion you
can all get up and get out and
go do something else you don't have to
worry about anything you don't have to worry
about you're here for a while just have
a good time and then go back into
the earth but if we're going to have
to worry about accountability and potential and achievement
and performance and excellence and doing a good
deed that's a headache if you can find
a break or discrepancy then you can say
nope there's something wrong there's a hoax I
don't have to care anymore but you'll find
no it's all the same thing the one
who created the creation is one it's one
creation from the smallest thing to the largest
thing it's one creation there's one creator behind
it and this is what he's telling you
so you'll be khasi'an you'll be frustrated
that there's no discrepancy and haseer and awe
of the lack of break and all of
it and it will humble you and it
will grant you the ability to to reach
your potential so recite ayah number five inshallah
I think we have just enough time to
do that inshallah وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحٍ
وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينَ وَأَعْتَدْنَا
لَهُمْ عَذَابَ السَّعِيرِ and he says وَلَقَدْ زَيَّنَّا
and he says indeed and he takes an
oath subhanahu wa ta'ala this lamb at
the beginning of qad is a lamb the
lamb of an oath مَوْطِعِ الْقَسَمِ meaning there's
an oath that's being taken he's taking an
oath subhanahu wa ta'ala and qad is
to emphasize so he's emphasizing heavily subhanahu wa
ta'ala that he beautified زَيَّنَّا said indeed
we have beautified السَّمَاءَ الدُّنْيَا the close sky
like the sky that is closest to you
the one that you can see the one
that you can take a telescope and look
at and measure things and figure out and
maybe even reach with your small rockets and
get to certain spots and the stuff that
you can look at that سَمَاءَ الدُّنْيَا he
has beautified it subhanahu wa ta'ala and
that on its own that wording specifically is
worthy of a little bit of reflection because
when he says زَيَّنَّا السَّمَاءَ الدُّنْيَا what he's
stating subhanahu wa ta'ala is that a
lot of what you that he takes interest
in beautifying things for you that the beauty
that you are seeing or the beauty that
you are witnessing is by design it's not
just by chance no, no he, a lot
of this may not serve more of a
purpose than just being an aspect of beauty
something for you to see and enjoy he
talks about this all the time in the
Quran you find this, like this theme of
zina and of al-jamal when he talks
subhanahu wa ta'ala about وَلَكُمْ فِيهَا جَمَالٌ
حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ
لِتَرْكَبُوهَا وزينة and the horses and the mules
and donkeys he created them for you to
mount and ride وزينة and they're beautiful and
they're beautiful وَلَكُمْ فِيهَا جَمَالٌ and there is
beauty for you you'll find beauty in them
like you eat them you drink their milk
you mount them and there's also beauty like
the Qur'an says وَلَكُمْ فِيهَا جَمَالٌ حِينَ
تُرِيحُونَ وَحِينَ تَسْرَحُونَ when you're sitting there looking
at them or you allow them to graze
and you just watch them there's beauty in
just being around them so the Qur'an
will point out this you know, this aspect
of creation a lot and here in this
surah that is just giving you facts just
pieces of knowledge and making sure that you
are going to have the proper mentality regarding
learning and understanding things which is that curiosity
and ongoing search and ongoing observation said وَلَقَدْ
زَيَّنَّا we have beautified the close sky الدنيا
the one that's low that's close الدنيا does
not always mean low it can mean close
دَنَا it came close دَنَا means it came
close to الدنيا سماء الدنيا is not the
low sky to feel bad about yourself it's
the close one it's the one that you
have access to because we don't have access
to everything else we don't know what there's
seven of them we have no idea how
they work are they horizontal?
are they vertical?
are they fourth dimension?
I don't know but they're there the one
that we see he says we beautified it
بِمَصَابِح with lanterns with burning things with burning
things he's not talking about just the sun
because the sun is one thing he's talking
about everything else that you're seeing all the
stars وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينَ and they are الرجم
is when you stone something so رجوم basically
is the tool of stoning لِلشَّيَاطِينَ for eavesdropping
شَيَاطِينَ or devils what does he do here
in this ayah he does something very important
he points out the duality of everything that
you see everything that you observe has a
عَالَمِ الشَّهَادَةِ reality حقيقة has a reality that
exists within the materialistic world that you live
in and it has a reality within عَالَمِ
الغَيْبِ within the world of the unseen that
you don't understand everything that you see everything
including including the stars in the sky including
the stars in the materialistic world there are
lanterns that are far away they're burning they're
burning objects مَصَابِح it's a burning object that
grants light so these burning objects in the
sky that's their that's their دُنْيَا reality that's
their cosmologic reality their cosmic reality but then
there's a reality of عَالَمِ الغَيْبِ of the
world of the unseen where they serve as
رُجُومِ لِلشَّيَاطِينِ where they take out shayateen or
eavesdropping from the mala'ika what do you
know about that world?
nothing what do you understand about that world?
only what Allah subhanahu wa ta'ala tells
you do you have access to that world?
no do any of the sahara have access
to that world?
no can a shaykh fix that problem?
no does anyone have a problem with these
things?
no because they are aspects that exist outside
of the seen world they are part of
the unseen the unseen meaning عَالَمِ الغَيْبِ is
there it's called غَيْبِ because we don't have
access to it once you have access to
it it's not غَيْبِ anymore it defeats the
purpose of the definition it becomes عَالَمِ الشَّهَادَةِ
now so we're able to sit there and
take our telescopes and see a comet or
a falling star kill a shaytan then it's
not عَالَمِ الغَيْبِ anymore then it's a part
of شَهَادَ if we're able to say see
there iblisi got hit by a if I'm
able to actually see that then I'm not
really capable of there's a problem with when
we don't when we refuse to understand the
world the way the Qur'an is explaining
for us to be understood there's a duality
to how we see everything that exists in
the world you and I have access to
the materialistic to the cosmic aspect of that
that's what I can study that's what you
can study that's where we can appreciate beauty
but he's telling us it's not just that
there's an extra piece here that you don't
understand رُجُومًا لِلشَّيَاطِينِ they hold back the shayateen
because they are doing something that's very different
they have their own story because it's not
just about you Allah is saying it's not
just about you yes you're here these are
zina for you they're beautifying aspects lanterns in
the sky that make it beautiful but then
they also serve a different purpose for a
different creation called jinn don't worry about them
but just understand that when Allah created all
of this it's not all just about me
and you because we can get very self
-centered we can get very self-centered in
this world where we think everything it's not
all about us he told us about another
creation called jinn he gave us very simple
pieces of information about them we know very
few things what we do know is what
the Quran tells us about them they have
a different experience they are living a different
life we don't have access to that ourselves
and a part of existence and creation a
part of existence and creation is going to
serve them if we as a human race
were able to stop there there's a good
portion of mental illnesses of superstitions and of
stupid behaviors that would just slush off just
gone if we could just understand this one
simple fact there's a duality to everything you
access what is for you that which you
are capable of measuring what you are capable
of observing what you can reach the part
of you believe in it I believe in
it we have to believe in it because
Allah is telling us there's another aspect here
we've made this close sky to you beautiful
with lanterns it's a beautiful lantern something you
look at at night it's a beautiful sight
but they also they have another purpose they
have another function altogether none of your business
honestly it's none of our business I don't
know why it actually tells you something about
the brain if you take that piece and
that becomes your focus and you want to
research that and not the fact that they
are masabih that they are lanterns somewhere in
the sky that they are actually burning objects
in the sky then you have left your
world and decided to take interest in a
world that is not yours that you have
no access to and you have no information
about and there's something wrong with the brain
that does that there's something wrong with the
brain that does not study that which Allah
Subh'anaHu Wa Ta-A'la has given
for it to study it says know what
I'm going to study something that I can't
study I'm going to go learn something I
can't learn I'm going to access I'm going
to go try and pursue something that I
have no access to I rest my case
I don't know what else to say I
don't know what else to say I don't
I don't know what else to say I've
lost my patience with this topic people can
have mental health problems severe trauma abuse neglect
ongoing comparisons a very stressful upbringing living in
a life in a time where they have
access to too much they visualize more than
they can understand they're being exposed to more
than they can deal with these will cause
mental health problems for people mental health problems
have to be dealt with from a mental
health care perspective there's always going to be
barakah because he said tabarak there's always going
to be barakah of reciting the book of
Allah and performing ruqya you have to you
are at fault if you don't if someone
is ill and you don't go recite the
Quran for them you're at fault for that
if someone is feeling down and you don't
recite the Quran for them you're at fault
if you don't make dua for them if
you don't stand there for half an hour
reading surah al-baqarah you are at fault
you will be held accountable because you didn't
do that but for you to think that
we can substitute substitute the approach that is
required for mental health problems by this tells
me that you have completely misunderstood this whole
if you're going to substitute mental health care
with ruqya and some person who claims they
can remove a jinn or sihr from you
then when you break your leg go to
him too don't go to the emergent ask
them to put in screws and fix your
leg because no the shaykh can also get
the jinn and to fix your leg for
you too and then you can't you can't
pick and choose here the body is the
body just like you get hepatitis you can
get encephalitis just because just like your heart
can go under stress so can your brain
and your psyche and they all require the
appropriate approach the way the Prophet did it
is that if you broke your leg or
you had a mental breakdown he recited Quran
for you and did ruqya anyways for both
he sat down all over your broken leg
and recited Quran too that's the difference he
did both but in both situations he went
to the people who could actually fix the
problem who had at least the tools to
attempt to fix it not every mental health
problem is going to be cured you're like
well then we should go no Ya Aini
there's a lot of somatic problems that we
can't cure I'm an oncologist most cancers we
can't cure does that mean we should go
also get the shaykh that they take out
the sahir and the jinn from the cancer
we have to you have to think about
things there has to be a universal way
of understanding things that is in keeping with
basic logic and basic rationale and the teaching
of the Quran it has to be consistent
it has to be consistent there's a lot
of things we don't have cures for today
a lot that we just don't have solutions
it doesn't mean if you don't have a
solution that you go and you start superstitiously
looking for solutions that have no basis have
no evidence and actually go against the basic
pieces of information the Quran is explaining there's
a dual existence for them there's masabih and
there's two things you have access to number
one you don't have access to number two
you don't you don't know anything about this
and there's a reason for that ...
and we prepared for the shayateen who do
this the punishment of the hellfire or the
punishment of the flame or the blaze and
I'll talk about that inshallah next week ...