Tafsir of Surat Al-Raad #06
Date:
Channel: Adnan Rajeh
File Size: 42.73MB
Related
- Jamal Badawi – Social System of Islam 5 – Social Relations And Choice Of Friends
- Mufti Menk – Names of Allah – Al Affuw & Al Wadud
- Hussain Kamani – Beginning Of Guidance 21
- Tim Humble – Beautiful Names Of Allah – Part 2
- Hatem al-Haj – Fiqh of Worship #20 – Facing the Qiblah and Intention in the Prayer
- Haleh Banani – 10 Psychological Benefits of Ramadan
- Mohamad Baajour – The Mother of All Sins
AI Generated Summary ©
The speakers discuss the importance of understanding laws of morality and personal development, as well as the negative sentiment of "verbal" in the Quran. They stress the importance of finding a connection with Jesus through actions and figures, finding fulfillment in life, and finding fulfillment through effort and hard work. The speakers also emphasize the importance of finding fulfillment and finding peace through effort and hard work, rather than force guidance on people. The use of the Quran in various verses is discussed, and the importance of not force guidance on people is emphasized.AI Generated Transcript ©
Between Adhan and Iqamah will be
will be 10 minutes only. So if you're
coming here for suhoor or you're leaving so
that you plan accordingly inshallah ta'ala and then
if you do come for suhoor tomorrow to
bring something with you and to make sure
that you take back home with you that
which you brought so that nothing gets, gets
thrown out inshallahta'ala.
Aside from that, we're gonna start the daras
now so people don't mind,
taking the chitchat into the hallway or out
into the, the outdoors or to the tent.
So we can run the dar sabar Allahu
bekum.
Today
we continue from where we left off
yesterday in Tafsir of Surat Al Rad.
And the verses today are are absolutely
absolutely beautiful.
All the Quran is and if at any
point you're attending a verse like this, for
example,
and the person who is try who is
explaining the verses,
fails
to establish for you the beauty of the
verses that you're listening to. It's not for
the lack of beauty within them. It's most
likely for the lack of beauty within the
heart or mind of the person who's talking
about them.
And that's something that, you know,
I myself have to improve on, of course,
and we all do as well.
But these verses are just,
are just too easy for us to see
the
the profoundness and the beauty of the meanings
that Allah puts within
them. All of these ayat that we want
you to see writing today are yet,
more truths,
more haqq that Allah Subhanahu Wa Ta'ala is
going to establish for us and explain to
us. And this surah that is
speaking about Allah
laws,
not his laws of but rather the laws
that govern existence and govern the universe.
And within those laws, he is focusing or
emphasizing the importance of understanding the laws of
of righteousness of the truth.
And subhanahu wa ta'ala, not only did he
speak about the truth and explain to us
the laws that attain to it, but he
also gives us the characteristics
of the people who are able to recognize
the truth. And today, he shares with us
a number of truths
that are extremely important for our lives
as human beings and as Muslims specifically.
And we'll start with ayah number 26
and we'll try to get if, if we're
capable to ayah 31 if if if we
can inshallah
So we start and
Allah grants
his provision in abundance.
It's to grant something in abundance, to give
a lot of it.
Allah grants his provision in abundance.
To those whom he wills
And he gives it in less abundance or
he holds back,
or he gives in smaller quantities to those
whom he will
This is this ayah in the Quran,
you find it at least at least 9
to 10 times throughout the Mus'ah, repeated in
different context.
Or without or without
at the beginning of it or without at
the beginning of it. It's just you find
all these different context. And the reason that
it's repeated so many times is because the
human being has a tendency
of under seeing risk seeing provision,
as
a as a measurement of Allah
love for him. The human being has a
tendency
of using rizq as a way to figure
to to to figure out whether Allah loves
them or not, or Allah thinks and sees
them in in in in high regards or
low regards. And this is the problem.
This is the problem.
Is explaining in the Quran time and time
again. It has nothing to do with your
status at all. How I see you has
nothing to do with how much I give
you in terms of provision.
They are not correlated.
This continues to be this case in the
Quran, but the human being just tends to
find that difficult. We just if we have
a lot, we tend to take that as
a sign that Allah is satisfied with us.
If we're not doing well, you take that
as a sign as Allah is not satisfied
with us. And this is so wrong.
This is so wrong on every level. Actually,
it's the opposite.
It's actually the opposite. Allah subhanahu wa ta'ala
said, yeah, our we are promised the opposite.
Yeah. Not only through the Quran
did people think that they're going to be
left to say and they're not going to
be tested.
Is that what they thought? That's not happening.
They're going to be tested as all the
people before them were. The prophet
The people whose have the worst,
trials or the most difficult trials and and
hardships and like are the prophets and then
the pious and then those who are ranked
to after them in in a in a
in an ascending order.
He
says If Allah loves people, he pushed them
to tests. He trials them. He makes sure
that there are difficulties in their lives. So,
actually, we're promised the opposite, yet yet the
human being's tendency to always correlate
whether they're doing well in life with how
much it is they have is is an
ongoing problem. So this repetitive end of Quran,
Allah
He gives an abundance,
and he holds back in amounts and in
quantity to whomever he wills. It has nothing
to do with the the love he has
for these people or or the dislike he
or the wrath he has against others. It
has nothing to do with it.
And then he makes it clear. These are
truths.
The verses are just pieces of, yeah, just
gems. They're just
something that is is undeniable, is undisputed.
Quran, the majority of times that that word
is used is not that they were happy.
No.
The majority of the use of the word
is not to describe happiness. It's talk about
vanity.
That's what whenever he used the word
for for for Karun, when he's when they're
speaking to Karun,
Well, Allah does not like it to happy.
That's
no one will understand it that way. No
one, at least, the saying, will read that
verse and and and figure out that Allah
does not love the happy. No.
He's talking about the vain.
Those who allow
their
awe of what Allah gave them to go
to their head. They were given something and
they let that go to their head.
Allah granted you a blessing. It's beautiful.
If you allow that to go to your
head and now you feel that somehow you're
entitled, that you deserve it, that you worked
hard for it, that there's a reason, there's
something special about you that Allah that that
made Allah give it to you and not
to someone else. If you allow that to
happen, then that's a problem. That's what he
means by and
that's what he talks about here.
Whatever we gave them from the provision of
this
from this simple life,
they allowed it to go to their heads
and they and they became vain based on
it. And they got distracted by it. They're
focused on it. Because once you vanity is
basically just getting focused
on the on the nimma. You're focused on
what you have.
You centralize yourself around this this achievement or
accomplishments or possession or whatever it is that
you got, and you feel attached to it,
then you feel that it's attached to you,
and somehow there's this
entitlement towards it that there's you you you
did it.
I'm I'm not no one is in a
position to look at you and say what
you have in your life you didn't deserve.
No no one no one is allowed to
say that. I'm I can't look at your
life and say, no. What you you didn't
work hard for what you have and what
you have is not something you do.
Because if you can understand how the Quran
works, you can benefit from it. No one
has the right. I don't have the right
to come and look at you after you've
after you've become accomplished and say, that is
not you. Allah
gave you this. You didn't. That's not my
business. That's that's extremely rude. And that shows
a degree of arrogance and of of envy
that that that's projected from my heart. If
I if I look at you and you
have you have wealth and you have health
and you have, you have you have a
lot of accolade and and I look at
you and I say something that this is,
no, that's not my business. This is how
you have to see you, not others. Forget
about others. We see people's accomplishments. We thank
them, and we congratulate them, and we make
dua for them, and we learn them and
we try to emulate the good that they're
doing in their lives. But when you look
at yourself, the Quran is for you to
reflect upon yourself. The majority of it. The
majority of what is in this book is
so that you can look at yourself. We
have this bad habit of of loving to
project it on others. We we it's a
bad habit. We love to just project it
on someone else. I know. I know someone.
I know exactly who we're talking about, Sheikh.
Now give me a second. I know exactly
who that no. No. No. Unless you mean
yourself, you don't.
Unless you unless you mean I know who
you're talk who this is talking about. Unless
you mean yourself, you don't. You absolutely
do not know who this is talking about.
You assume,
and that is a whole other.
That's a whole other, you know, slippery slope
that you're sliding down that takes us takes
you to places you don't want to be.
To assume that someone is like this because
you saw certain symptoms and you filled in
a couple of gaps
is is absolutely unacceptable. This is for
you. This is for you to reflect.
Am I am I taking
Am I am I using rizq as a
measurement, as a way to correlate Allah
love for me? And I'm doing well. I
have enough. I have more than I need.
I have more than I need. The other
people are starving. I have more than I
need. Does that mean he loves me? And
am I going to take that as a
sign of me doing well and allow that
to go to my head and now my
Hayat al Dunia is my focus and I'm
focused on this and what I have in
it and how well I'm doing here?
That's that's not it at all.
So off.
You're so off.
Not even close.
Your diagnosis is not even close. Your assessment
of the situation is completely wrong. That's not
what this is.
He just gave you a little bit more
to see what you'll do with it. Be
worried.
If you have more than you need, be
worried of what you're doing with it.
Be worried that
you come and you're when you come and
stand in front of Allah, he asks you
about it, that extra that you had. You
didn't need it. You didn't need it. What
do you do with that?
How did you see that? How what was
your take on it? How did you behave
regarding it? Because that's the question. That goes
for everything. It's not just money. I know
that that's kinda what jumps to it comes
to mind immediately. It's really not just money.
Honestly,
true wealth is really not money. When Allah
talks about
his his his,
his his gifts that he bestows upon people,
he never uses his name with money ever.
Wahab, never money. It's rahma. It's guidance. It's
love. It's prophecy. It's it's never money. Money
is not worth this word. Money is not
that important. It's not you once you have
enough to fill your belly and clothe your
body and put a roof above your head,
everything beyond that is just it's it's other
stuff that are meaningful.
It's the other aspects of your life that
is act that that if you're wealthy within
the the support you have around you, the
love that you're surrounded with, with the guidance
that you're able to find in life that
others are still struggling to find and may
live their full lives and never fully find
it. Yeah. If you're if you're if if
you're wealthy,
with the knowledge that you've obtained and the
skills that you have and the time and
the health that you that's that's wealth. And
that's what you'll be asked about. And if
you let that go to your head, it
also is problematic.
And all of the worldly life, everything, all
of this life in Agha is just.
It was just a moment of joy.
It was just something that made you smile
for a minute. That's it. It was it's
nothing. It's nothing.
Just a this is just something simple.
Something simple. Something allowed you to get where
you were going. It was just something that
you you needed to get you transportation. It's
just
If the if the transportation,
is broken, you won't get to your destination.
It's just a little bit of it's a
moment of joy on your way to your
destination.
It's nothing else.
And the disbelievers, when they hear this, they'll
say to you,
Why wasn't he why didn't he why didn't
he have upon him descend a a physical
sign like all the prophets before him?
Where is Asa Musa and Yeah, Aisha
and Where are them? Where where is it?
Give us something. Give us something.
I don't know. We're not getting anything.
You've already received. You're gonna talk about this
in a moment, You don't you don't need
that.
Say, indeed, Allah will always guide whoever he
wants.
And he will guide towards him those
who repent
or those who return quickly.
Is a little bit more generic or general
than Tawbah. Tawbah is specific. It's a specific
act of repentance.
Is the concept of returning.
When you feel that you went astray or
you're a little bit farther away from Allah
and then you showed you quickly try to
turn things around and come back to Allah
Not just specifically
by repenting from one, yeah, any specific act
of, of of sin, but no, the general
idea of Inaba. The
the oh, Ibrahim alaihi salaam was was, spoke
of he's he's spoken of highly as he's
meaning he's always in pain of his sin.
He says, a lot in in pain of
his misfortune of of his of his shortcomings.
He he looks back at his life and
he feels bad about the mistakes that he
made. And Munib, he's always going back. He's
always turning back to Allah. Whatever he feels
that somehow his footsteps took him a little
bit farther away or in a direction he
shouldn't have gone, he quickly comes back. He
he he adjusts he adjusts the, the
he he's walking very quickly. He adjust his
direction back to Allah Subhanahu Wa Ta'ala. Allah
Subhanahu Wa Ta'ala does not misguide people just
out of for the fun of it.
Meaning,
he misguides those who want to be misguided.
The one who wants that.
And he guides
towards him, the person who wants to find
his way back.
You want to find your way back to
Allah
He wants you to find your way back
to Allah
You show a little bit of of of
honesty and truth in your intention of finding
your way back, and he will open the
doors for you. Sometimes
he'll have you knock on the door for
a little bit longer
just to make sure you're honest about it
because what he's about to bestow upon you
is way too valuable
to give to someone who's not
real about it, like, who's not serious about
what they're about to receive. So sometimes they'll
keep you on the door for a while.
You see, are you gonna knock or is
it just a one time thing?
When I was sent to, one of my
teachers
And, for me to go and do tasniya
to this, to this sheikh, it was like,
I had to leave school
in the middle of the day,
stand in front of the school for, like,
a good 15, 20 minutes waiting for a
public transportation, get in get in, and then
drive for an hour, and then get off,
and then walk for 10 minutes, and then
get into another public transportation, take me for
another 15, 20 minutes.
By the time I got there, I was
sweaty. I was tired. I was hungry, dehydrated,
not doing I I I come to the
sheikh. He looks at me. He said, yeah.
Come back next week.
So it wasn't for my father. I I
was done. I was never going to go
back to this gentleman again. In my mind,
this is just ridiculous.
The amount of time that it took me
to get here. Yeah. I mean, but this
is what what do you mean? K. He
didn't even he said, oh, Yeah. Come back
next week. Nothing. So I go back home
and, like, I'm done. I'm I'm not doing
this again. There's 2 and a this is,
like, 3 hours of my life that I
just wasted. I am tired. I think I
need to eat.
My dad's like, no. You're going again.
Nothing was at that time, but that that
thankfully, this was amongst those things too. So
I get the second time, same thing.
I've arrived there, come back next week.
At that point, I got it.
Allah Subhanahu Wa Ta'ala,
he allowed me to understand what the idea
here was. So I came back the 3rd
time and then the 4th time, and then
he he allowed me to recite. And I
asked him even though I knew the question
the the answer at that point. I asked
him, like,
why the, the 3 times? Like, if you're
not serious, I don't want you.
Like, if you don't understand the value of
what I'm going to give you, then you
don't deserve it. So if you're gonna come
once, you're like, oh, you didn't give it
to me. I don't want it.
You you don't deserve this. You don't deserve
the Quran. Okay? You don't deserve to give.
If you don't feel that this is something
worth coming time and time again and waiting
at the door and being kicked out until
you get it, then you and this is
between a.
It's between a servant and a servant.
With Allah Subhanahu Wa Ta'ala, you can imagine
it may take a little bit longer.
Yeah. He wants you back, but he has
to know that you're honest about it. You
have to prove that you're truthful.
He will guide back to him those who
return to him. Those who will always return.
Your default. You always go back. Doesn't matter
how many times you make a mistake. Doesn't
matter how far you you are away from
Allah's. You always go back. And no matter
how many times you sin, how many times
you find yourself going astray, or how many
failures you run into in your life, or
how many difficulties, or how many times you
want something, you don't get it, how many
times you ask him for something, you don't
get get it. I think that time, you
always go back regardless. That's what he's looking
for. He doesn't want conditional love. He's not
looking for conditional love. Conditional love, you can
keep that for people in Dunia. Have that
for people alive here. He for him, it's
just not conditional. In dunya, you can have
relationships that can be conditional. But not in
not for Allah
because he loves you unconditionally,
Because he brought you to this world. He
didn't ask you. He didn't he didn't require
anything for you. There's no there was no
yeah. I need you. You didn't have to
put a down payment for any of this.
The fact that you're able to
experience this beauty and to have this opportunity,
you require nothing. He's already shown you a
lot of love. He doesn't want conditional love
from you. He wants you you're you're you're
you're committed you're committed regardless of what what
what you get.
Whether
or but he gives a lot or he
gives little. It shouldn't change anything for you.
And that's a lesson that is
that is worthy of of contemplation. We recite
the verses after
So 2 verses in a row, they start
exactly the same way.
The first one
is one of the most famous verses probably
in the whole Quran.
Those who believe and I've talked about the
concept of iman a number of times so
far. So I want to waste your time
with it every time the word comes around.
The word belief is a really bad. It's
a poor poor translation for the word because
it's not really what iman means. Iman is
when you iman is when you internalize
the theology that you have. You internalize your
comprehension of who Allah
is. It becomes a part of your subconsciousness
and it dictates behavior. That's what iman is.
We all believe things in a superficial realm.
Like, we all have superficial beliefs where we
say this, we know that, but it doesn't
really affect how we live our lives because
we have not been able to internalize that
thought yet. It's just something that we believe
in the periphery of our minds. So we
believe it. Yeah. No. I should that's how
I should drive. I should totally stop driving
a bit like this. No. It's wrong. The
way I'm drive the way I drive my
car is completely wrong. The way I the
way I don't know why I know it's
wrong. It's 100% wrong, but you still do
it. You still do it. So that means
it's a superficial thought that has not been
internalized yet. And there's a lot of those
thoughts. Like, we have a lot of that.
We have a lot of these type of
beliefs.
Is when it goes from a superficial point
to something deep, which is why when the
Arab came and said, the badu in the
game and said, the Quran said, no. No.
Don't don't use that word.
You have not achieved that state. Yeah.
But you can say
We entered Islam.
Yet, for iman to actually enter into your
hearts appropriately. It will happen. It just hasn't
happened yet. So that's what the word iman
means. If you every time you hear it
in the Quran, know that's what he's talking
about.
It's very helpful to kinda understand
that. Those who have iman
And their hearts find calmness and peace
in the invocation of Allah.
The ones who
who whose hearts
find that serenity, that tranquility, that that peace,
that calmness.
It's it's a beautiful thing to have.
Not not many people end up having this
in their lives.
Allah knows that so he puts prayer in
Out of mercy and compassion towards us, he
makes sure that most of our prayers are
in jamaah because he knows that we can't
function very well on our own. So he
puts us in groups because he knows who
we're weak. But the person who's capable
of coming to this state, arriving at that
state where
his heart is in a state of serenity
and peace when he
when when he or she are are invocating
Allah
Just sitting there saying astaghfirullah
or
or
or just talking about God.
Has within its meaning, of course, are all
these
that we that we use. For sure. For
sure. That's one of those meanings. But it's
not the only one. Like, it's not the
only meaning for it.
Is the remembrance of God. Right? Remembrance of
Allah. So if you sit there and just
talk about this is
this is, one of the most valuable
forms of of Allah subhanahu wa ta'ala. When
we sit here, we talk about Allah and
talk about his teachings and talk about what
he commanded us to do and talk about
our shortcomings in the way that we're going
to find, you know, any improvements in our
lives so that we're closer to Allah. So
that's that's dhikr.
In many ways, it's probably more valuable than
a point than a type of that doesn't
have that comprehension or that that reflective piece
attached to it.
Subhanahu wa ta'ala is teaching us something about
what's really valuable. You think it is? You
think it's money?
That's what it no.
Yeah. Allah has indeed is with through the
remembrance and vocation of Allah.
That hearts find that calmness.
You want fulfillment?
You want serenity? You want calmness? You want
peace? You want inner peace?
You can go ahead and try everything.
The human race has tried everything. Go ahead.
Knock on every door.
People look at look have looked for this
at the, at the the the bottom of
a bottle.
They've looked at it looked for it through
substances. They've looked at for it. In travel,
they looked for it in relationships
outside of their relationship with the laws of
Palantade. They looked at it for it, in
drugs and sex and wealth, and they looked
at it it for it everywhere, and they
haven't found it. They haven't found it. This
is this is the this is the fact
of the matter. People have not found it.
They have not found that fulfillment. Some of
the most richest people on the planet, some
of the most famous people on the planet,
the most influential people on the planet are
miserable
or just utterly miserable
because there's something deep inside that doesn't exist,
and that's what they're looking for. They're actually
human beings who are in pursuit of something.
I feel,
I feel compassionate towards them.
Someone who has that drive, they're the reason
that you go after fame and you go
after wealth and you go after these things
because there's a drive inside of you where
you're looking for fulfillment.
You want to feel fulfilled and you feel
and you and you have the tools, like,
you have the strength and the grit and
the willpower to to to take yourself far
in life. And really what they're looking for,
they don't know it sometimes. What they're looking
for is that fulfillment. And they think that
once I'm there, I'll be fulfilled. Once I'm
here, I'll be fulfilled. And they they arrive
at all these milestones, and they don't find
fulfillment, so they get upset.
A A partner gets really upset that they
didn't get there yet, that this is not
it seems so flashy from afar, and now
I'm there. It's nothing.
Yeah. It's like a mirage in the desert.
You think it's water.
Once he comes to it, let me
I find it to mean nothing.
When you'll find Allah waiting for him right
there.
You're you're going back to
Allah whether you like it or not. Just
maybe do it
in a fashion that grants you that serenity,
that.
It's a beautiful word, wallahi.
I've tried to translate it in English, and
I I offer, like, 5 words for it
because I don't know. Because, honestly, none of
them really explain what it is. Fulfillment, serenity,
tranquility, peace, inner peace,
full I don't know. I don't know which
one I don't know. They don't. None of
them. None of them really worked for me.
Something much more. It's like it's like deep
inside a part of you inside is just
unstable.
Right? There's this lack of stability. It's like
the whole the mechanics of it are just
shaking the whole time, and it's very noisy,
and it's very
bothersome, and it's worrisome. And then just
comes and everything just
calms down.
Everything works with disharmony,
and and it's not unstable anymore. It's not
worrisome anymore. And you could just sit there
happy,
dissatisfied,
requiring nothing else.
If you're if there's enough belly enough food
in your belly so that you're not starving
and you're not cold and you're not as
afraid for your life, then you're just you're
happy because
Because the remembrance of Allah
grants you that nothing. I I guarantee you.
Nothing does.
Nothing does.
Deep inside of us, there's a black hole
that will take whatever you throw at it.
And the more you feed it, the bigger
it gets and the hungrier it gets. It
can it can devour universes.
It wants everything.
It wants everything in every in every way
at all times.
The only thing that will that will shut
it down, that will that will quench its
thirst is Allah Subhanahu Wa Ta'ala because he
created you that way. He created you so
that there's nothing that will fulfill
that need or fill that gap inside of
you except him so you have no choice
but to find him
And when he's once you do,
the believer, the people who have iman.
Figure out what it is that they're going
to do with their lives that will please
him
amongst that amongst those things is obviously.
Amongst those things is not the whole thing,
but amongst them.
The word comes from
You know? It's a word that we use
in Arabic all the time. Something that is
is good. Just good. Just goodness.
Yeah. And every every word that every derivative
of of of of of of is the
same thing. The prophet
says a city is called,
because it's it's good. It's just good. It's
just pure goodness.
Who have you have gone to Madinah and
not loved it?
Anyone who have gone to Medina came back
and said I didn't like it?
I didn't wanna go there again. Well, I
have people go to Mecca and say, I
don't know. I have a problem with the
people. But when I go to Medina, everyone's
like, I I will stay there forever. I
lived for 6 years.
I was all I was a kid. I
didn't wanna leave. I was a kid and
didn't wanna leave. I didn't understand who in
whose in whose presence I was. I didn't
even fully comprehend in whose presence I was.
But a part of me just loved that
place. I never I was I was I
I I cried when we left. Even though
my dad took me back to our family,
I didn't wanna leave. I wanna stay in
Medina. He took us back to Mecca. I
wasn't happy. I wanna go back to Madin.
I haven't been there since, 1996, so it's
almost, what now? Is that 30 years? No.
It is 30 years. Right? Yeah. Yeah. See,
20. See, you're old like me. You think
it's 20. It's not 20. No. 22,004,
that's 20 years.
We're old Habibi. We've gotten much older. That's
30 years now. 30 years.
Goodness
comes to
them. Just goodness. Everything about it will be
good.
This is the only this is the only
promise that Allah offers to the individual. All
the other promises in the Quran are for
the are for the collective, for the group,
except this one's for the individual.
The one who does good deeds.
Male or female.
Will they have iman?
Will grant them a life that is
that is filled with goodness because what's more
good than
What's better? What's better than having
Nothing.
A person who has that in their heart
and someone who has who owns the world
but has none of that in their hearts.
You think who who do you think is
more happy? Who do you think is more
satisfied with life? Who do you think wakes
up in the morning and actually wants to
continue to live and finds life to be
value valuable and feels grateful and fortunate?
In this life, they get goodness. And
on the day of judgment, they turn back.
They they are returned Yeah. They return to
a place where is of excellence.
It's a beautiful return point that is awaiting
them on the day of judgment.
Recite the ayah that comes next inshallah.
So it says
and it's just like that. We sent you
within a nation.
The the Ummah here is the Ummah of
the Arab, that he said was sent amongst
He was sent to human race in terms
of this message being spread, but
but he was sent amongst the Arab. A
nation that many nations before it have come.
Meaning there's many stories of nations who have
have received prophecies and received prophets and messages
before them. Many
nations live before them.
Them. So that you may recite upon them
that which we reveal to you, the
Quran. Even though they are in the process
of continuously
disbelieving in the rahman, subhanahu wa ta'ala.
Say this,
He is my lord.
Upon him, I fully depend,
and I put my trust in him.
And my repentance is always towards him. It's
if
you look at it. Like,
my my repentance. But it's that yeah. It's
it's con is is is is commonly in
the Quran deleted
just for, for for no specific reasons. The
Arabs do this all the time.
So this is establishing
the context for the verse that, we recite.
I know it's a long verse that we
recited, but, but the the meaning is pretty
simple. Establish the context for it. It's like
that that we sent you
within
a nation that many nations before it for
them have received prophecies.
And you were sent amongst them so you
can recite upon them that which we revealed
to you, which is the Quran.
Even though they disbelieve in the rahman, you
are obligated to say he is my lord.
There is no god but him. Upon him
I depend and to to him I repent.
And then
Allah offers one of the most powerful verses
in the in the entirety of this. It's
one of my favorites. One of my favorites.
Has a couple of my favorite verses. I
love.
I'm not gonna choose, 6 pages anymore for
Ramadan.
I used to do 4 pages, half a
page each,
I imagine. Listen, then I got, greedy and
I thought I could I could pull off
6 pages in Ramadan within 4 on 8
weekend days and I and I can't. It's
impossible.
So we're gonna go back to 4 pages,
Yani, starting next year This will be the
last
one.
And if there were and and,
is to say and if and had there
been a Quran
that was capable,
yeah, of moving mountains.
Is to make something walk.
Quran that has the ability for you to
move mountains with it.
Direct it towards a mountain and the mountain
will will walk. It'll it'll move.
Or for the earth for earth to be
divided or,
severed with it, for it to be cut,
for you to cause
deep
cuts within the earth.
You can direct the Quran towards the earth
and it would cause splitting within the earth.
Or Quran that you could use to speak
to the dead through.
A Quran that you could direct towards the
dead and then they would be resurrected and
you can speak to them and then go
back and die again.
There is something that is that is, Mahdouf
in these verses.
Yeah. There's something that's Mahdouf that's understood through
the context of the verse before and what
and what was after. Because right after he
says,
no. That's not the case. Indeed, the whole
matter of this universe and existence belongs to
Allah alone, the whole the entirety of it.
What's the missing piece or what's the deleted
piece?
The deleted piece is then this Quran would
have been better than it.
That's the deleted piece.
Quran that you could take and use to
walk mountains and split the earth and resurrect
the dead, then the one that you have
in your hand would have been still been
better than it.
The Quran that you carry is more valuable.
The Quran that you carry, that you recite
is more impactful.
It has
has more profoundness in it. It's stronger. It's
more powerful. It's more
meaningful than a than than a book that
we sent to you. If we sent you
a book that you could just direct upon
the creation of Allah and move move mountains
and split the earth and resurrect the dead.
That would be cool, wouldn't it?
That would help the, credibility along,
wouldn't it? If you had, like, a a
book where I could just take and I
could direct and
he's saying,
the book you have right now is better
than that.
It's more powerful than that. It will move
mountains,
just not the way you think. It will
split the earth, just not the way you
think, and it will resurrect the dead, just
not the way you think.
Just not the way you think. When you
think of mountain and earth and dead, you're
just thinking of the biological aspect of it
all. This Quran,
will produce people that will move mountains.
This Quran will produce people that will that
will take care of the earth, that will
split the earth
and divide it. This Quran will resurrect the
dead spirits of people. That this Quran will
do this. It'll do it. It'll do better
than that.
Musa alayhis salaam. You think of it. You
think about it. You ever wonder why stories
in the Quran so many times? You think
what I you actually take a time and
reflect on what actually happened.
If you do, like, you'll start to really
appreciate why this story is repeated.
Musa alaihi salaam
presented 9
9 separate miracles to Bayez alaihi.
9 to Bayez alaihi salaam and his people
and Bayez alaihi salaam. 9 9 separate
physical miracles that are yeah. I mean, literally
insane.
He anytime this he wanted, he threw this
stuff and it turned into a devouring Python.
He would take his hand out of his
pocket, and he would blind you with delight
anytime you want
Nine different
flood. All of the the all of the
crops of Firaun and his people drowned from
a flood and Banu Israel's crops were fine.
Every well in the lands of had
frogs jumping out of it, and and he
was and the Banu Israel were fine. The
locusts would come and eat and devour the
cops of Banu of Faraun al Lee Banu
Israel.
Every time all the wells start to produce
blood in the in the the the the
lands of Firaun and his people and but
it's a war fight. He split
the sea.
He split the sea.
But you've seen this before, you don't seem
impressed at all.
You've seen this you've seen it and you've
seen the you've stood in front of the
sea and it's been split in front of
you. They split the sea at a moment
when when it was when it was doom.
They were doomed, Khalas. They looked back, and
his army were coming. They were dead. All
600,000 of them were going to die. Right
then and there is going to be a
a massacre like no other.
Then he splits the sea,
and they walk in it.
See, sometimes you can go ahead and say,
It's
a it's an illusion. It's not real. No.
You walk they walked in it. They touched
the water.
And they played around with the water that's
standing up like a mountain, and they walked
on the they picked up some shells maybe.
They made it to the other other side
and when does the same thing, they drown.
They drown.
And still
And then they took a calf, a golden
calf, and they worshiped that. And he told
them enter enter the door.
Take your lord. Go fight. We're sitting right
here. We ain't going nowhere.
Go in there.
This has been tried. It's not about Bani
Israel. These verses are not to, belittle Bayes.
So that's not the point of them, by
the way. Again again, if you're gonna read
this verse and project values upon people, you're
not learning anything.
This proves that human beings just don't respond
to these physical miracles.
No. No. No. No. No.
Well, a moment of
is is more is more valuable than all
of that put together. And this Quran is
more powerful than that. And it will remove
mountains, and it did. And the Muslims,
the the disorganized,
uneducated Arab,
and those who,
chose to be their allies.
Throughout they moved mountains
and they divided the earth and they resurrected
nations.
They resurrected
full nations
through this book. This book saved us once,
and it will save us again.
It saved us once and twice and three
times historically,
and it will save us again. The question
is just are we capable
of going back to the essence of what
this book is teaching? This is what this
ayah is saying. I sent you to a
group of people, many umam came before them.
I sent you to them to recite upon
them that which I descended upon you, what
I revealed to you.
Continue to walk your path and state, he
who are Abi. There is no god but
him. I depend upon him. I repent to
him and believe and believe, oh
Muhammad that this book is more proud because
I think I think this ayah is there
because for a moment, alayhis salatu san wondered.
He probably wondered. He had every right to.
He probably wondered, well, all the other prophets
had something.
Nothing? I can't get anything?
Just something.
I don't know, like a flashlight, like anything.
Just something to impress, just something to bring
people. Nothing. Nothing.
Is it not enough for them that we
descended upon you the book for you to
recite it upon them? The answer is yes.
Yes. It's enough.
Had he given the prophet
anything
else that would be a testimony from God
that this is not enough?
Had the prophet
needed any form of reinforcement
that would be just saying that this is
not enough and this is enough.
It's more than enough. This whole month is
based on the fact that this book was
revealed in this month. We are now coming
here every night and you're sitting around after
but because you're hoping that you are going
to somehow experience the night where the first
verses were revealed in it.
Everything that is attached to the Quran is
heightened. Everything.
The Quran touches anything, it becomes the highest
in the highest regards. And if if it's
a month, it's Ramadan. If it's a night,
it's If it's a person, it's
Muhammad Anything that the Quran touches becomes immediately
the most valuable thing in the universe.
This Quran is more powerful than anything that
you could have asked for that would move
mountains or split the earth or resurrect the
dead.
So no.
This Quran is better. That's what that's what
Bel. Bel is the how I know that
that's what is left.
This whole explanation because the word bell is
there. Without that, I would have struggled to
be able to interpret this verse for you.
But bell in Arabic means that no. No.
No. It's not. That Quran was not is
not better than this one. The truth is
that this is better.
Allah is the one who knows all and
he controls all. He'll dictate what works and
what doesn't work and what's worthy of being
given, what's not worthy of being given. Leave
that to him
He's much more knowledgeable and much more wise
than all of us.
Have the believers not come to a point
of of have you not lost hope
that Allah will will guide whoever he wants
and will misguide whoever he wants. I mean,
you can't you can't force guidance upon people.
Stop trying to do that. Stop trying to
force guidance upon people. Just bring it to
them. Just offer them the beauty, and then
they either take or they don't. The believers
had a problem. They they felt that they
had no. Don't
have you not come to the point where
it's okay. Some people won't accept it. That's
alright. That's alright. It's not because it's weak.
It's because they don't want it. It's okay.
Allah wanted. He would have granted everyone guidance
against their will, but he didn't.
He didn't.
They have to choose it for themselves. Stop
trying to stop trying to force it upon
them.
And the disbelievers, they will continue to behave
in the way they behave. They will continue
to disbelieve and oppress and mistreat.
Until a a lightning bolt or a strike
will, will will will come upon them.
Or hit right knee near to their homes
as a reminder
until the true
promise of Allah comes, which is the promise
of the day of judgment. Meaning Allah will
continue to descend upon the disbelievers
difficulties that will either afflict them or afflict
right close to where they are as reminders
until the day of judgment so they may
find their way back in Allah.
Indeed, Allah subhanahu wa ta'ala does not
fail to come through with his promises
And that's what this verse means. I hope
that was a benefit to you.
If you can forgive me for taking longer,
inshallah, only on weekends do we take a
little bit longer. Today, inshallah ta'ala, after also
I start my 7 episode series that no
one ever attends throughout the month, but you're
welcome to come and show up and and
bit different than maybe
bit different than maybe