Adnan Rajeh – The Significance of Invocation 1
AI: Summary ©
The importance of the human relationship is discussed, including the struggles between truth and falsehood, acceptance of reality, and the need for everyone to be true to their beliefs. The importance of peace and good manners is emphasized, along with avoiding racism and isolation for mental health. The transcript describes a group of people causing a sandstorm on the earth, including humans, animals, and unknown objects, leading to damage that is not included in the transcript's description.
AI: Summary ©
Surah Al-Ankabut, its focus is to talk
about the human relationship with his time, or
with the trials of life, its problems, and
its difficulties.
So this is the focus, the focus of
the relationships, from al-Qasas to al-Sajdah.
Every surah deals with a kind of human
relationship with its surroundings.
Surah Al-Ankabut deals with the human relationship
with his time, or with life, or with
trials and problems, which is based on Jihad.
In Islam, your relationship with time is based
on Jihad, on Mujahidah, and Jihad is a
beautiful word in religion.
Don't mix it with fighting.
Of course, there are useful and important uses
for fighting, and only a rational person in
Islam doesn't get rid of them.
But the word is much more profound than
that.
And the proof of that is in Surah
Al-Ankabut, which is a Meccan surah, in
which fighting was not originally permissible.
When Allah Almighty said, and we read this
in the beginning of the surah, and we
will read a similar verse at the end
of the surah, وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ
This, of course, is not the meaning of
fighting, because fighting was not permitted at that
time.
And it was not allowed at all.
There was no permission to fight Muslims at
that time when this surah was revealed.
وَإِنَّمَا أَتَى الْإِذْنُ مَعْدَلِ الْهِجَرَةِ أُذِنَ لِلَّذِينَ يُقَاتَلُونَ
بِأَنَّهُمْ ظُلِمُوا فَرَفَعُوا السِّلَاحِ So, the first part
of the surah was a hadith from Allah
SWT about what a Muslim or a believer
should expect from his life.
So a Muslim should not say, أَمَنَّا وَهُمْ
لَا يُفْتَنُونَ وَمِنَ النَّاسِ مَنْ يَعَبُدُ اللَّهَ وَمَنْ
يَقُولُ أَمَنَّا بِاللَّهِ فَإِذَا أُوْذِيَ فِي اللَّهِ جَعَلَ
فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ This is unacceptable.
When you believe in Allah SWT, you must
realize that Allah SWT will reveal your truthfulness
from your lies and your faith from your
hypocrisy.
This will be revealed by Allah SWT through
your life.
How can the state of a Muslim be
revealed or disguised from the state of a
non-Muslim, a believer in Allah from a
non-believer in Him if his whole life
was a luxury?
How can you know your friend from your
enemy?
How can you know your friend if you
haven't been with him in a bad situation,
in a bad situation, in a difficult situation?
You don't know him.
As long as everything is a luxury, it
is impossible to know the truthful from the
liar or the believer from the hypocrite or
the truthful person is only known from the
hypocrite.
As Omar said, I haven't been with him,
I haven't worked with him, I haven't traveled
with him, so I don't know him.
Yes, I don't see him in the mosque
with a nice smile.
Maybe, as he said, you saw him doing
this and that.
I mean, I want to pray.
Did you see him praying?
I said, no, all of them are angels
in the mosque.
Of course, all of them are well-dressed,
have a nice smell, and come to pray.
You don't know a person unless you have
interacted with him, unless you have angered him,
or if he has angered you.
Do you know this?
If you have angered him, you will see
how he will deal with you.
Or if he has angered you, and you
have angered him, and you have offended him,
you will see how he will deal with
you.
So you know his mind.
How can gold be distinguished from iron?
How can gold be distinguished from iron?
Only by burning it.
Only by setting it on fire.
Only by burning it.
Gold cannot be distinguished from iron.
Only by that.
This struggle between truth and falsehood, between leniency
and harshness, needs to happen so that a
believer can be distinguished from a non-believer.
If a person is a Muslim, and he
is committed, and he is a disbeliever, he
will be a disbeliever.
What?
He is dead.
He is not a Muslim.
Your friend is not your friend if he
is not steadfast with you during your hard
times.
So all life cannot be distinguished from it
if it is not full of trials and
hardships.
This is impossible.
I expect that when I enter the religion,
all my affairs will be easy from the
beginning to the end.
This is a false imagination.
This is a false and incorrect imagination.
It is not possible.
How can God distinguish?
He knows, but you will not accept it.
He must distinguish it from you.
He must distinguish it from you if you
are truthful in your claim of believing in
Him and accepting the Sunnah of His Prophet,
peace and blessings be upon him.
This is a part of life.
This must happen.
The second point in Surah Al-Ankabut is
an example for these great prophets.
Those whom God tested in His book with
extreme trials.
Every prophet endured hardships that were not endured
by other prophets of God.
So every prophet had a special experience.
So Noah, for a long time, and Abraham,
a lot of arguments, a lack of followers,
and a lot of emigration.
And Lot, the indecency of a people that
is not from them.
He was persecuted and lost his wife.
So all of these are trials.
The meaning and the goal of this section
is that if you see what these great
prophets have gone through, the great prophets whom
God loves and loves more than us, if
he had chosen for them a life in
which he had gone through these hardships, what
would have happened to you and me?
If you die, will we live forever?
If this happens to you, it does not
happen to the Prophet of God, Lot and
the Prophet of God, Shu'ayb.
It does not happen to you.
You think that you are entering this life
and leaving it safely.
It means that life did not deceive you
and you did not take from it at
all.
This is impossible.
It does not happen.
And the goal, you can hear my words
and say, of course this is obvious, Sheikh.
I swear to God, it is not obvious.
It is supposed to be obvious, but I
swear to God, it is not obvious.
I swear to God, people do not think
like that.
I sit with them, they talk to me,
they come to me with their problems.
They come to me with their problems.
No, no, it is not obvious.
It is not obvious at all.
And it is shameful for you to look
at yourself.
I mean, shameful.
It is shameful for you to look at
yourself.
Do you really have this obviousness?
Did you really enter life and know that
it is a struggle from the beginning to
the end?
That you will be tested and that you
will find companions.
You hope from God.
You pray to God Almighty for health and
safety.
But you realize that you will move from
a struggle to another in your life.
Do you really understand life like this?
Or do you also see that every rule
has exceptions, right?
And humans, by their nature, like the rules
to be applied to people.
And they are the exception.
This is how humans are.
Unless they know God Almighty and humble themselves
to His command.
And they see that they are part of
humanity.
And that they are not distinguished from them.
And that they do not come out of
their universe like other people.
Or does man like all people to apply
the law?
But he is not.
He is an exception.
You stop at the signal and say, Organize
yourself.
But I am in a hurry today.
So they will pass me.
You say, no.
He stops in front of the bakery.
But I am in a hurry.
And I have work.
And I am tired.
And I have an appointment.
So the owner of the bakery will give
me bread, etc.
All people must follow the system.
And learn.
You see someone who does not follow the
system.
But you do not.
You do not care.
You are in a different situation.
You are poor.
No one will tire you.
No one will humiliate you.
There is someone who strives.
No.
You are different.
You do not know.
People do not know what you did.
And how tired you are.
All the time.
If you see things like this.
So read Surat Al-Ankabut.
I do not care.
Pass me.
Pass me on my axioms.
I do not care.
Pass me.
Because all people are like this.
Their nature.
They love the system.
Everyone.
Except for themselves.
They do not take themselves out.
And they find the exit.
You are tired.
I am tired.
I am tired.
I am done.
I served.
I did what I had to do.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
No.
to leave Mecca.
When Surah Al-Ankabut was revealed in the
last days of the Meccan era, and it
had been discussed with the youth of Yathrib.
In the context of these two years, in
which the Prophet, peace and blessings be upon
him, had agreed with the people of Yathrib.
So the six youths went, and twelve of
them returned.
One of them left, and 72 came back.
And then they were sent away.
In the meantime, Surah Al-Ankabut was revealed.
And he did not like to leave the
land of Allah, the Sacred.
He did not want to leave the Sacred.
He was born in the Sacred.
He was not born in the Sacred, peace
and blessings be upon him.
He was born in the Sacred.
That is, his head came out of his
mother's womb in the Sacred of Allah, the
Exalted.
Not in the Sacred.
So how could he leave?
He really refused to leave this land.
This is a land.
How could you leave it?
He did not want to leave it.
And leaving the land of Allah is haram
for him.
And it is haram for him to harm
his people.
And it is haram for him to harm
their words, the things they speak of and
the accusations they make against him, peace and
blessings be upon him.
So this is haram for him.
Then comes Surah Al-Ankabut, and he says,
No, there is no such thing.
I think people are left to say, And
who?
They are not tested.
There is no such thing.
And look, O Messenger of Allah, at Noah.
A thousand years, but fifty years.
If you think about this speech to me
and to you, I am not the Prophet,
nor are you.
This is a speech to the Messenger of
Allah, peace and blessings be upon him.
A thousand years, but fifty years.
He is talking about his people.
We will not put a thousand years or
even fifty years.
The Prophet, peace and blessings be upon him,
did not stay among his people for a
thousand years or even fifty years.
They all lived for twenty-three years, peace
and blessings be upon him.
With his high status, peace and blessings be
upon him.
Except that the Qur'an comes and tells
him, and strengthens his body and teaches him.
And he says, Look at your grandfather, Abraham.
What happened to him?
He emigrated before you.
And he said, I am an emigrant to
my Lord.
Your father emigrated before you.
Your grandfather emigrated.
Are you better than your grandfather?
If your grandfather, Abraham, emigrated, what about your
ancestors?
Didn't you emigrate?
Look at Lot.
He went to other people.
They are all immoral.
You are not going to other people.
They are all immoral.
He did not come to Yathrib.
All of them are immoral.
He came to Yathrib.
A group of respectable people.
Do you understand me?
Are you aware of the matter?
What do you want?
Time?
You will not stay among them for a
thousand years like Noah.
He emigrated.
Your father, Abraham, emigrated before you.
Abraham did not come to any place.
No one believed him.
At least you have 200 followers.
Only Lot believed him.
Lot, peace be upon him, went to other
people.
They are all immoral.
You went to Yathrib.
Not all of them are immoral.
Peace be upon him.
This is how the Qur'an is.
If you read the Qur'an, and you
know how to read it, how to reflect
on it, and benefit from it for yourself.
But take it from the lens of the
Messenger of Allah, peace and blessings be upon
him.
How does he speak?
It is normal.
All of them are immoral.
You have Shu'aib, peace be upon him.
Shu'aib is not one of them.
He came to them with two words, O
people, worship Allah, and hope for the Last
Day.
Let us have a little fear of reckoning.
And do not commit immorality in the land,
you corrupters.
He went to a people.
All of them are corrupt.
All of them are corrupt.
All of them are thieves, and robbers, and
plunderers, and embezzlers of unlawful money.
They have different standards.
You do not go to a people who
do this to you.
Rather, you go to a people, most of
them believe in you.
Some of them are hypocrites, and some of
them are Jews.
But most of them believe in you.
As for Shu'aib, he was one of
his people.
He only believed in him a little.
All of them are thieves and plunderers.
So they denied him, and the plague took
them.
So they became dead in their homes.
Al-Jathim is the one who fell on
something and did not get up from it.
Al-Juthman is the one who fell on
something and did not get up from it.
So they used Al-Juthman, or Al-Jathim,
on the dead, because the dead does not
get up.
He does not get up.
He puts all his weight on it, so
he falls.
I can go down on one, but I
do not put all my weight on it,
because my muscles are still tense.
So I put all my weight on it.
As for the dead, he puts all his
weight on it, because he is dead.
So he falls.
So they became dead in their homes.
He did not move.
He did not move.
He put all his weight on it.
This is the fourth example, the example of
Shu'aib, peace be upon him.
Why did he mention them quickly?
Because the stories are detailed in another way.
So we know what Shu'aib's problem is.
There is no need to explain it.
So he mentioned them briefly.
For contemplation.
That Shu'aib also went to his people,
his ancestors.
And he told them about corruption.
So they denied him, and they all died.
As for you, O Muhammad, O Messenger of
Allah, peace be upon him, we did not
send down upon your people a curse from
the sky.
In the story of Lot, no, we sent
down upon the people of this village a
curse from the sky.
We sent down upon them a curse from
the sky No.
You sent your people, because you were with
them, and you said to them, there are
corrupt people on earth.
So they denied them, and you sent down
upon them a curse from the sky.
You sent down upon them a curse from
the sky.
Will you send down upon them?
No.
We will not send down upon them.
And we sent down upon the people of
Shu'aib.
It is as if in every story, the
Messenger of Allah, peace be upon him, points
to something that he did not do with
them.
It was lighter for him, peace be upon
him, the severity of what he met with
the Master of the Messenger of Allah, peace
be upon him, from his people, from his
ancestors.
And it is not the purpose of my
speech.
Of course, many scholars do not like to
narrate the speech as I narrate it to
you.
For one reason.
Their fear of receiving the listener of the
speech in a wrong way.
That is, that my speech or my words
that I am belittling the struggle of the
Messenger of Allah, peace be upon him, and
his people.
Or that he was tested less than others.
And this is not the purpose of my
speech at all, Rather, no one strived in
Allah for the truth of Jihad, except the
Messenger of Allah, peace be upon him.
And no one was tested as the Messenger
of Allah, peace be upon him, was tested.
Never.
But the Qur'an comes to lighten it,
peace be upon him, and says, look, we
did not stay among them for a thousand
years.
Look, Ibrahim, what happened?
They did not throw you into the fire
and you emigrated a hundred times and no
one heard you.
Look, Lot, you did not go to the
people who were all corrupt and we did
not destroy them from the sky.
Look, Madya, Shu'aib, you did not stay
with people who were all haram and you
did not stay with people like them and
we did not destroy your people when you
emigrated from them.
All of these were examples to lighten him,
peace be upon him.
So my goal is that those who like
to mention these things are afraid that my
listeners will understand that we are reducing.
No, no, no.
Peace be upon him, the Master of Mankind
and the Master of the Son of Adam
is not proud.
But we are proud.
But we are proud of that, peace be
upon him, even if he is not proud.
We are proud of him, peace be upon
him, because no one strived as he strived
and no one left as he left.
But his recitation teaches him and teaches us
because the greatest teacher is Allah, peace be
upon him, he is the one.
I would like to summarize for you the
issue so that you understand why the surah
talks about this issue.
We will mention three, in two verses, in
two light verses.
He will mention stories, stories that in the
Qur'an take maybe tens of pages.
It will be summarized in two quick verses.
Why?
Because the goal is only to remind.
To remind so that one can look at
it and feel relieved.
A person, when he sees the misfortune of
others, his misfortune is relieved.
His misfortune This is how the Prophet, peace
be upon him, When you are tired in
life, look at who is beside you.
Do not look at who is above you.
In that way it is better that you
do not be rewarded by Allah's grace.
When you are tired, do not look at
those more than you.
You will be rewarded by Allah's grace.
You will be over-the-trial in God's
and lack of good manners.
These things should not be combined.
If you are in a tense and awkward
look at those who are in a tense
and awkward situation more than you.
You should thank Allah and praise him على
ما أنت فيه إلى أن يفرج الله سبحانه
وتعالى عنك وهكذا هو لغاي من القرآن أنه
أنت تعبان فعله فيك عليه الصلاة والسلام كان
في حالة من التعب وحالة من الحالة سيئة
فيأتيه ربه سبحانه وتعالى بالسور شوف شوف أعد
معهم صلك عشر سنين في مكة بهدلوك ألف
سنة أعد نوح فيخف عليه أنت هاجر مرة
شوف إبراهيم أبوك حرقوه هاجر مئة مرة ومحدش
آمن فيه أنت كلها مرة حتطلع شوف لوط
تروح لعند ناس مثل هيك ولا تروح لعند
يعني يسهل عليه عليه الصلاة والسلام فهمين المسألة
فهذا جماله والقرآن طبعا بهذا كثير غايته التخفيف
عمن يبتلى وعمن يلقى التعب ويلقى الشقاء والحياة
كلها هكذا وما من إنسان يعني يدخل هذه
الحياة ويخرج منها إلا يناله نصيب منها إلا
وتأخذ منهم فنحن نحسن الله سبحانه وتعالى أن
يعافينا في الدنيا والآخرة طيب نبدأ بالآية الثامنة
والثلاثين نقرأ إن شاء الله ما تبقى من
هذا المقطع إلى الآية الأربعين ثم نشرح هذه
الآيات إن شاء الله تعالى لعلنا نبدأ بالمقطع
الذي بعده أعوذ بالله من الشيطان الرجيم أعوذ
بالله من الشيطان الرجيم بسم الله الرحمن الرحيم
وَعَادًا وَثَمُودًا وَقَدْ تَبَيَّنَ لَكُمْ مِنْ مَسَاكِنِهِمْ فكلمة
الثمود فتحة فقط هذه الألف التي بعدها لا
تلفظ في خرائط حفصان عاصم لا وصلا ولا
وقفا فإذا وقفت وَعَادًا وَثَمُودًا ما تقول وثمودا
هذه الألف الإشارة التي عليها ما هي دائرة
مستطيلة ليست من الألفات السرعة فإذا وقفت عليها
تقف بالسكون وإذا وصلت تصل بالفتحة فالألف المكتوبة
عندنا في خرائط حفصان عاصم لا تلفظ لا
وصلا ولا وقفا وَعَادًا وَثَمُودًا وَقَدْ تَبَيَّنَ لَكُمْ
طب ليش؟
لأن عاد مصروف ككلمة مصروفة فتنون أما ثمود
فإسمه عالم أعجمي غير مصروف فلا ينون هذه
قضايا في اللغة العربية طبعًا ما يعني تهم
من يهتم بها لكن هذا هو الفرق بينهم
في بعض الأسماء تصرف بعض الأسماء في اللغة
بعض هذين الأسماء يعرفوا حالها صرفًا ومنعًا من
السماع وبعضها يعرف من القياس بعضها يعرف سماعًا
وبعضها يعرف قياسًا فإسم سيد النبي عليه الصلاة
والسلام and Muhammad are not forbidden by the
law, but are conserved.
So he says, Muhammad and Muhammad and Muhammad,
while Ibrahim is Ibrahim and Ibrahima.
What is in Ibrahimi?
It is forbidden by the law, and it
is not enumerated.
Ibrahim and Ibrahim, no, it is not enumerated.
So of course, these rules, some of them
are hearing, and some of them are numerical.
So here, Aad is conserved, and Thamud is
not forbidden by the law.
So you say, and Aad and Thamud, and
it has become clear to you from their
misdeeds.
Yes.
And Satan adorned for them their deeds, so
he barred them from the way, and they
were seeing.
And Qarun, and Fir'aun, and Haman.
And Moses came to them with clear proofs,
but they were arrogant in the land, and
they were not foremost.
So We took each one for his sin,
and of them was he on whom We
sent a sandstorm, and of them
was he who was taken by the blast,
and of them was he with whom We
caused the earth to swallow, and of them
was he who drowned Us.
And Allah was not to wrong them, but
they used to wrong themselves.
Yes.
This is the end of the section.
Allah says, and Aad and Thamud, or, and
We made for them prophets.
The Adnanites came from Ismail, and they are
called the Arabs.
Some of them are Mudar, the tribe of
the Messenger of Allah, and some of them
are Rabi'a.
Mudar and Rabi'a.
As for the Qahtani Arabs, and they go
back to Qahtan, and it is in the
best of sayings, and what I see, and
Allah knows best, it is from the descendants
of Hud, peace be upon him.
It is from the descendants of Hud, peace
be upon him, and Saleh.
And these Qahtani Arabs, the many other tribes,
of them, of course, are the Khazraj and
the Aus.
And of course, they are very small tribes
compared to other large tribes.
But so that you know the difference between
the Quraish of the Adnanites, meaning from Kinana,
from Mudar, while the Aus and the Khazraj,
these are the Qahtani Arabs.
And the strange thing about the matter, and
this is of course rare, there is hardly
an example of it in all the globe,
and I searched for this matter to be
interested in, is that there is an area
where people live.
And they speak the same language, and their
tribes meet only with Noah, peace be upon
him.
And this does not exist, except in the
Arabian Peninsula.
As for the rest, all the other areas
in the world, we are talking here about
Europe, Africa, Central Asia, East Asia, South America,
and North America.
The people who fought among themselves, they used
to meet with the seventh, eighth, or ninth
grandfather.
They used to meet in the farthest places.
Of course, we are not talking here about
the white man who went to North America
and burned the red man with his belongings.
This is a different issue.
But we are talking about tribes that live
in one area, and this has inhabited them
for a long time.
While the Arabs, and they are all Arabs,
the Adnanites and the Qahtanites speak the same
language, with a very similar culture, except that
they do not meet in the tribe except
with our master Noah, peace be upon him.
And this is the farthest from the tribes.
The farthest people from each other are those
who used to meet with Noah.
They do not meet except with Noah or
his son, Sam, or Ham, or Yafith.
And the majority of the Arabs do not
meet except with Sam, with the son of
Noah, peace be upon him.
So this difference is widespread among the tribes,
between the Qahtanites and the Adnanites.
And of course, this is one of the
reasons why the Arabian Peninsula has not been
ruled by one ruler, and has not been
united under one slogan, and that to this
day, the Arabs are still fighting each other,
and they still insult each other, and curse
each other, and maybe racism is still active
because of these major differences between the people.
But we do not see it today.
We do not see it, but in your
mind and in your heart, there is a
sense of isolation from these times.
You still carry within you a remnant of
this old Arab mentality.
And this is the reason why the Syrians,
and the Palestinians, and the Egyptians, and the
Saudis, and the Libyans, and the Moroccans, they
insult each other because they are remnants of
this old mentality that has not gone away.
And we carry this mentality, and we do
not know where it came from.
Because you know your lineage, and you know
the lineage in front of you, and I
forgive you, I forgive you from my heart,
I forgive you.
If you are from the Adnanites, and you
realize your lineage, and you return it to
the family of the Prophet's house, to the
origin of Allah, peace be upon him, and
you see it in front of you, and
you know its lineage, and you know that
it is the lineage of the last one,
I forgive you.
I forgive you, because at least you know,
but the rest of us do not know.
We used to live in a village, and
there are no borders between us and the
other village.
We do not know where our village is,
and where their village is.
Our high school is between the two villages,
between Kafr Hawar and Beit Eema.
And I do not know when it will
end.
I swear I do not know.
Until today, I do not know.
There are no borders.
We were raised that they are all beasts.
I swear, that they are all beasts.
We do not marry them, and we do
not marry them, and we do not mix
them, and we do not live with them.
They are the people of the Sunnah, and
they are like us.
We were raised that they do not understand.
I swear I was raised like that.
I went to school, I sat in the
seat, and someone came back to teach from
Beit Eema.
I swear he understood.
I swear he is a reasonable man.
He is a man who understands.
I got to know him a little.
He became my friend and my companion.
I swear he became like us, like them.
There is understanding in them, there is reason
in them, and there is understanding in them.
On the contrary, you will look at me
as if I lost you.
There are people who understand more than we
do.
I swear you have four or five doctors.
We do not have one, and he does
not understand.
He is a bad doctor.
You do not have reasonable people.
Glory be to Allah.
But where do these racists come from?
These are backward ideas.
This existed with the Arabs.
This is just a presentation that the Arabs
have this problem.
Adam and Thamud.
They are the prophets of the Arabs.
They are the prophets of the Arabs.
Hud and Saleh.
And Adam and Thamud.
The hadith here is for you.
He used the general meaning.
He did not specifically talk about the Messenger
of Allah, peace and blessings be upon him,
but he talked about the general meaning.
Why?
Because the Arabs knew the dwellings of Hud
and Saleh.
They knew the Hijr.
They knew the Aqaf.
They knew these areas.
They went to them and saw what was
left of their dwellings.
When they built the earth, they reached the
ruins of the pillars, which were not created
like them in the land.
And Thamud, who carved, brought the stone in
the valley.
They did things like this.
They reached power, military power, and progress.
And Satan adorned their deeds for them.
And he prevented them from the right path.
وكانوا مستبصرين المستبصر والعاقل الذي استطاع أن يبصر
The scene that comes before this is وطلبوا
الأمر أو الحصول عليه مستخدم أخذ الأمر فجعله
في خدمة نفسه استخدمتها I put it in
my service طلبتها لخدمتي طلبتها وأيضا حصلتها I
let it serve me This is the scene
that comes before the word.
المستبصرين كانوا أصحاب بصيرة و أصحاب فهم They
were not ignorant.
وإنما كانوا عندهم عقل و كان عندهم علم
But Satan adorned their deeds for them.
فصدهم عن السبيل وصلوا إلى مرحلة من مراحل
القوة هؤلاء كانوا مبتلى أهود و صالح أتوا
إلى قوم كان عندهم طغيان و كان عندهم
قوة كبيرة و كان عندهم نعمة كثيرة صعب
أنك تكلم شخص مترف المترف ما يستمع لك
فيما أقوم به من الحديث مع الناس المترف
ما يسمعني المدلل على الآخر ما يسمعني والله
لو إيش سويت والله لو خطبة حياته من
خطب مثلها ولا أسائل ما يسأل لأنه هذا
مترف هذا وصل إلى حالة من التناعم بالدنيا
ولم يعد فيها شيء يشغله وإنما من أجل
ذلك كان أكثر أتباع الأنبياء الفقراء أكثر أتباع
الأنبياء في قضية الفقراء فالفقير الذي لم يأخذ
من الدنيا ما زال عنده اهتمام فيها ومتفكر
وابتلي ودخل في المصاعب فإذا حدثه أحد يشرح
له مهتم أما لآعد مترف فهذا مترف فقد
تبين لكم من مساكنهم مساكن وزين لهم الشيطان
أعمالهم فصدهم عن السبيل وكانوا مستبصرين فيا رسول
الله أنت جماعتك لم يكونوا هكذا لا وصلوا
إلى هذه المرحلة من القوة ولا كانوا في
هذه المرحلة من الترف لكن سهود وصالح أصلا
العرب العدنانيون كانوا أكثر من القحطانيين لماذا؟
لأنهم بادوا ذرية سهود وصالح قليل أما عاد
وثمود هؤلاء هلكوا جميعا فأصبح العرب البقيانين منهم
قليل عددهم قليل في الجزيرة وكانوا تعبنين لأنه
طبعا دمرت مساكنهم ودمرت حضاراتهم فأصبحوا قبائل متفرقة
متباثرة في الأرض لم تكن لهم قائمة قوية
بينما العدنانيون كانوا أصحابهم أموال لأنه إبراهيم حطهم
رَبَّنَا إِنِي أَسْكَنْتُمْ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي
زَرْعٍ رَبَّنَا فَاجْعَلْ أَفْئِلَةً مِّنَ النَّاسِ تَهْوِي وَارْزُقْهُمْ
مِّنَ الثَّمَرَاتِ وَارْزُقْهُمْ مِّنَ الثَّمَرَاتِ فداع الله سبحانه
وتعالى سيدنا إبراهيم فرزق ذريته في الجزيرة فقريش
كانت غنية على فقر الجزيرة فهذا الفرق
لأنه دمروا فكأنه يذكر النبي عليه الصلاة والسلام
أنت لم تأتي إلى هؤلاء ولم يكن قومك
هكذا ولم ندمرهم ولم نسلبهم حضارتهم ولم نسلبهم
أموالهم ولم نسلبهم قوتهم لكن هؤلاء كانوا مستبصرين
وسليبوا كل شيء وأخذ منهم كل شيء وقود
عليه السلام هكذا أتى إلى قومه يعلمهم يصلح
فيهم هم يحزنوا ما أحد يسمعهم وصلوا إلى
مرحل من القوة ما عد عندهم أنت ماذا
تفلسف علينا؟
لم يخلق مثلنا في البلاد أنت مين؟
صالح أتى إلى قومه الترف الاقتصادي كان هائل
فألفوا النعمة فما عد يعني يا صالح قد
كنت فينا مرجوعا قبل هذا كنا نرى أنك
ستوصل كذلك أنت عاقل بين عليك فهمان جاءت
تقول لنا أعبدوا الله وتركوا الأصنام وعمل كذلك
جاء تغير لنا قيمنا وأخلاقنا كنا متأملين في
الخير أتنهانا أن نعبد ما يعبدوا أباؤنا وإننا
لفي شك مما تدعونا إليه مريب فأخرج لهم
الناخة تخيل قوم تخيل القصة أن صالحا عليه
السلام لما أتى قومهم بعد سنين طبعا سنات
طويلة من الدعوة ولم يؤمن معه إلا القليل
هلكت عاد ولم يبق إلا بعض إلا بعض
من من تبقى منهم ثم طبعا كبرت القبيلة
مرة أخرى وأصبحت تمود فعدنا نفس المسألة فكان
صالح من ذرية يهود عليه الصلاة والسلام يعني
عدة أجداد عدة مراحل يعني عدة قرون فلما
أتى يكلمهم سنوات يكلمهم وعدد قليل آمن به
فأتى إليهم وهم في اجتماع يسكرون فيه يشربون
فيه الخمر هذا طبعا ورد في كتب كتب
السيرة وهو عند ابن كثير في البداية والنهاية
وعند البلادري أيضا في مؤلفاتي فتجدون هذه الرواية
موجودة وإن لم تصح عن رسول الله عليه
الصلاة والسلام رواية صحيحة لكنها أخذها العلماء وقبلوها
فأتى إليهم يقول لهم يعني يدعوهم فيطردونه فيقول
له والله ما نؤمن بك إلا إذا يعني
فعلت لنا كذا وكذا فقال ما تريدون فصاروا
يضحكوا بين بعضهم فواحد منهم هو سكران يعني
يضحك يقول والله ما نؤمن بك إلا إذا
شق الله ربك تلك الصخرة كأنها صخرة كبيرة
في الجبل إذا شق هذه الصخرة وخرج منها
أم واحد ثاني يعني سكران قال ناقة طبعا
الناس قوم كلهم يضحكون يعني مصخرة طبعا قاعدين
سكرانين مبسوطين الشباب وهذا صالح أبو صاحب المشاكل
هو فايد طالع آمن ومش آمن حل عنه
لك يا أخي فيضحكوا آه ناقة واحد ثاني
قاله وتكون كبيرة كبيرة الثاني قال كبيرة إلى
درجة تحتاج إنها تشرب من البير يوم كامل
تحتاجها تشرب إذا بدها تغب مي بدها يوم
كامل تشرب من البير يضحكون ويكون شعرها لونه
كذا وطويل وإذا مشت تفعل كذا واحد ثاني
قال بتكون حامل في شهر العاشر ويضحكون وإذا
يعني أنجبت تنجب فصيلا مثلها يجي مثلا ويشتري
طول كل واحد يضحك فلما انتهوا قال أرأيتم
إن أتيتكم بهذا تؤمنون فصحيوا صحيوا من السكر
تبعهم كانوا سكرانين يعني سيدنا صالح قال إذا
أتيتكم بالذي طلبتم تؤمنون مثل ما وصفتوها أعيدها
لكم أعيدها لكم فأعادها تريدونها كذا صح وكذا
وكذا حفظتها أردر في المطعم مش بدك هاي
الأردر مش هذا اللي طلبت إن أتيتكم بهذا
تؤمنون بالله وتوحدونه وتتركونه هذا الذي أنتم فيه
ترف صعب ترف ما فيك تأثر بواحد مترف
بس الجدية في وجه صالح صحتهم فقالوا ده
إن فعلت نعم قال لكن إن فعلت ولم
تؤمنوا أهلككم ربي فقال إذا أفعلت نؤمن بك
فدع الله سبحانه وتعالى سيدنا صالح والتجى إلى
الله تضرع إلى الله فما قضت الليلة إلا
فلق صبح فانشقت هذه الصخرة أمام عيون هؤلاء
وخرج منها الناقة كما أمر وكانت حامل وولدت
لهم الفصيل بنفس الله وتشرب مثل ما طلبوا
ولم يؤمنوا ولم يؤمنوا بل عقروها ذبحوها وأكلوا
لحمها باربيكيو شوها أي والله هذا فعلهم فكأن
الآية تذكر النبي عليه الصلاة والسلام يعني جماعتهم
مش مثل ثمود فيهم شوية عقل يعني الترف
تبعهم مش واصل فيهم لدرجة أنه يعملوا هيك
فيهم شوية عقل يعني معظم من كفر بالنبي
صلى الله عليه وسلم ممن لم يقتل في
بدر أو أحد آمن فيما بعد صح صخر
بالحرب يعني أبو سفيان من الشخصيات التي تشق
عليه أنا ما أشق علي معاوية أنا أشق
علي أبو سفيان أبو سفيان تقرأ سيرة أبي
سفيان والله هي تتعجم هذا ما ترك أسلوب
إلا وحاول يقتل فيها النبي عليه الصلاة والسلام
ظل عشرين سنة يحاول يذبحه وما ترك حفرة
إلا وحفر له ياها وبذل جهد في ذلك
ثم من بعد ذلك آمن ومات في معركة
من معارك المسلمين فيختلط علي حاله هذا الإلسان
كيف يعني سبحان الله ثم تجعل في ذريته
الخلافة على ما فيها كان من أخطاء ومشكلات
تجعل في ذريته شيء عجيب فالنبي عليه الصلاة
والسلام لم يبت أما هؤلاء صالح عليه الصلاة
والسلام أتى إنت لا قومك يعني قال ولا
أتيت لهم فلم يؤمنوا بك ولا يتهك مع
أن النبي عليه الصلاة والسلام طلبوا منهم وقالوا
لن نؤمن لك حتى تفجر لنا من الأرض
ينبوع أو تسقط السماء كما زعمت علينا كسفة
أو تأتي بالله والملائكة قبيلة أو يكون لك
بيت من زخرف أو ترقى في السماء ولن
نؤمن للقيك حتى تنزل علينا كتابا نقرأه قل
سبحان ربي هل كنت إلا بشر رسولا فطالبوا
ولكن لم يطلبوا منه هذا العبث الذي طلبه
منهما ولم يكونوا في هذا الترف الذي كانوا
فيه أو هكذا على الأقل القرآن يوضح وعاد
وثمه وقد رين لكم من مساكنهم وزين لهم
الشيطان وأعمالهم فكروا حالهم أوائة فكروا حالهم يعني
هذه النعمة دائمة عليهم فصدهم ذلك عن السبيل
صدهم اعتقادهم أن أمورهم تبقى كما هي أنهم
لا يفتنون أنهم لا يختبرون أنهم لا يهلكون
وكانوا مستبصين كان عندهم عقل كان عندهم أدلة
كان عندهم رؤية واضحة إن الإنسان إذا صد
عن السبيل إذا زين الشيطان له عمله على
علمه فرأيت من اتخذ إلهه هواه وأضله الله
على إيش على علم مش على جهل هناك
من يضلهم الله سبحانه وتعالى علمه صلى الله
عليه وسلم يسلمنا ويعفو عنا ويغفر لنا لأن
الإنسان يضل على علم يزين له الشيطان عمله
فيظن أنه على خير حال وهو لا يمشي
بقطاه إلا إلى النار سبحانه وتعالى يعني يغفر
لنا سبحان الله ثم قال وقارون وفرعون وهمان
فشوف الأيات دول اختلف شوي الذكر إذا قرنا
قليلا في الأمثلة الأربع الأولى ذكر لنا الأنبياء
صح ذكر لنا نوحا وإبراهيما ولوطا وشعيب في
الأمثلة المتأخرة ذكر لنا لم يذكر الأنبياء ذكر
عادن وثمود وقارون وفرعون وهمان فكأن الله سبحانه
وتعالى يوضح لنا وللنبي صلى الله عليه وسلم
أنه شوف سواء كانوا أنبياء ولا كانوا الأقوام
هو الأمر واحد الإبتلاء موجود سواء كنت تنظر
إلى الموضوع من وجهة نظر أو من عدسة
الأنبياء عليهما الصلاة والسلام ومبتلوا به أو نظرت
إلى القصص من وجهة نظر الأقوام نظرت إلى
عاد وثمود أو نظرت إلى قارون وفرعون نفس
الموضوع هو نفس الأمر ما يختلف الكل يفتن
والكل يبتلأ وإما أن الإنسان ينجح وإما أن
يفشن إما أن يحقق مراد الله من نفسه
فيغفر الله له ويعلي مقداره كما فعل ما
إبراهيم ووهبنا له إسحاق ويعقوب وجعلنا في ذريته
النبوة والكتاب وآتيناه أجره في الدنيا وأنه في
الآخرة من الصالحين يكون هكذا أمره أو يكون
حاله كحال عاد وثمود ويكون حاله كحال هؤلاء
فالله سبحانه وتعالى في هذا المقطع ينظر إلى
المسألة من مجهتي النظر الإنسان الذي يعني يفعل
الخير ويبتلأ والإنسان اللي واقع في المشاكل واللي
غلطان واللي كل سيرته يعني عفن في عفن
من ناحية المشاكل.
الكل يبتلأ سواء كنت يعني تريد الخير الشر
لنفسك ولغيرك أو كنت تريد الشر لنفسك أو
لغيرك فأنت مبتلأ مبتلأ الحياة شوف ما في
مهرب يفعلي يفكر في حاله أنه لا لا
والله يشوف يعني بتبابع كتير يا شيخ أنا
ما بدي كل هالقصة تبعك أنت والإيمان والصلاة
والخير خلي لك يا إلك أنا يا أخي
بدي كون مثل ثرعون بدي عيش هيك حياة.
حتى هذا ما بينفد الآية تقولك حتى هذا
ما بيطلح ما بيطلح شوف ترى الإسلام ما
يعرف إذا كنت قد تأملت في هذه المسألة
قديما أو لا الإسلام يعرض لك قيم هذه
القيم ليس كل البشرية متفقا عليها من قيمنا
العدالة من قيمنا المساواة من قيمنا الحق من
قيمنا الصدق في عندك أشخاص يحيون على هذا
الكوكب ربما تعمل معهم ربما تعرفهم أنا من
قيمي أحصل أدمى فيني أدعس علي تحتي أدعس
علي حدي أظلمه ما بتفرق معاي حلال ع
الشاطر هو من الشاطر أشطر منه هذه قيم
موجودة مطبقة بل يرى صاحبها أنك أنني أحمق
يرى أنني سادج وأبله ويضحك عليه أنت قاعد
تحكي حق قيم خليك فئير خليك والله لأشفطك
شفطس بيطلع بإيدي خلي المال كله معاي والقوة
كلها عندي وانت تقعد هيك تحتي من كل
عمرها هكذا هو قيمه هكذا حتى القرآن يقول
لك حتى هؤلاء ما يخرجوا من الابتلاء حتى
هؤلاء يبتلهون حتى هؤلاء فتن تنزع لهم مصائب
يعني مش بس الأنبياء اللي يبتلون حتى هذا
مش أما تفكر أنه طيب شو بدي بصرعه
إنه زوجة صغيرة قاعدة بيسمعني يقول لي يا
شيخ طب ليش بل هل إذا يعني آمنا
سنفتن وإبراهيم هيك صار فيه وموسى هيك صار
فيه طب حطني على الفريق التاني الفريق الربحاني
يعني الفريق اللي أموره بخير مش الفريق اللي
متبهد لأموره كله طعب طعب حطني على الفريق
التاني يقول لك عاد وثمود وقارون وفرعون كمان
مفيش منفد يعني مفيش مهرب من الابتلاء ولا
في مهرب من الفتنة ولا في مهرب من
المصائب وليس لك إلا أن تختار موقفك وموقعك
من الله سبحانه وتعالى بس ستبتلى ستبتلى آمنت
به أو كفرت صدقت معه أو كذبت لكن
إذا كذبت معه وابتليت كانت عاقبتك إلى شر
وإذا صدقت معه وابتليت كان عاقبتك إلى خير
بس في المسألة كذلك آخر اتنين آخر ثلاثة
ما ذكر لنا يعني المفترض المفروض إذا مشينا
على على منوال الأمثلة في نفس المقطع أن
يقول وهودا وصالحا وقد تبين لكم من مساكن
أقوامهم صح؟
مثل ما قال لك ما أحدثني ما أجى
حكالي عن النمرود وعن بابل قال لإبراهيم ما
حدثني عن قوم نوح ما حدثني عن للوط
يعني قال لشعب حدثني أثاني بأسمائهم وإن كان
أتب لثنين أثاني بأسمائهم هنا ما ذكر الأنبياء
ذكر الأقوام وكذلك قارون فرعون وهمان مين موسى
عليه السلام ولكن حكى عنهم أول شي هم
الثلاثة لأن حتى قارون اللي مفاتيحه لتنوء بالعصبة
وللقوة يعني بدك جيش ظلم يحملوا المفاتيح تبع
الخزنات الخزنة لأموال تبعه بس يحملوا المفاتيح مش
الأموال بس مش هنيفتحوا هذا ايش عنده وفرعون
يلي حكم الأرض واستعبد الناس وتألة وهامان الذي
كان يأمر وينهى في الناس ويقتل منهم من
يشاء ويعفو عنهم هؤلاء اللي كانوا يعني عاشوا
حياتهم ما حدا أدهم فعلا ما حدا أدهم
ما حدا بيقدر لهم تغلط معاه بيجيبك أنت
وعيلتك إلى آخر واحد فيهم بيحرعكم كلياتكم ولا
بيطلع لإيدك شي حتى هؤلاء ولقد جاءهم موسى
بالبينات بأمور بينة واضحة فاستكبروا في الأرض وما
كانوا سابقين ما كانوا سابقين أي لم يستطيعوا
أن يسبقونا هذا في القرآن كثير ما يسبقونا
أي إذا تسابقنا معهم لم يأتوا قبلنا إذا
أردنا نأتي بهم نأتي بهم هذا المعنى ما
كانوا سابقين أي لم يستطيعوا أن يخرجوا من
قبضة ربهم سبحانه وتعالى فيسبقوا قبضة الله سبحانه
وتعالى ويسبقوا عذاب الله فكلا عاد وثمود قرون
وفرعون وهما أصحاب الأموال وأصحاب الجاه وأصحاب الترف
وأصحاب القوة وأصحاب الطغيان وأصحاب الأمر والنهي في
الأرض أصحاب أصحاب هذه الأمور كلها كلا أخذنا
بذنبه أخذناه بذنبه وهذه عبارة القرآن ليس من
عالم إلا ويتخوف منها وليس من عارف بالله
سبحانه وتعالى إلا ويرتجف منها أخذنا بذنبه نحن
الآن نجلس في هذا المكان لأن الله سبحانه
وتعالى لم يأخذنا بذنوبنا ما أخذنا بذنوبنا لا
عقاب ولا حرام ولا شيء نذنب ونعصي ونقعد
هنا مثل أكابر أمورنا بخير ولعل كثيرا مننا
لم يتوب إلى الله سبحانه وتعالى من ذنوبه
ولم يخرج من معصيته وما زالت المعصية في
قلبه وربما كانت ما زالت في سلوكه لكن
الله سبحانه وتعالى لم يأخذنا بذنوبنا لكن هنا
في أدي المسأ قال فكلا أخذنا بذنبه شوف
تخفيفا عن سيدي رسول الله عليه الصلاة والسلام
قريش ما أذنبت مع النبي عليه الصلاة والسلام
ها أليس فيهم مذنبون؟
بلى كثروا لكن ما أخذهم الله سبحانه وتعالى
بذنوبهم فهذا فيه إنه انتقال من عندهم يا
رسول الله لكن ما أخذناهم كما أخذنا هؤلاء
بذنوبهم هؤلاء كلا أخذنا بذنبه غلط أخذناهم بغضتهم
فكر فيها شوي طيب هود عليه السلام كلم
قومهم فلم يؤمنوا به يخرج منهم ويكملوا عايشين
يكملوا لا هؤلاء أخذناهم بذنوبهم صالح أتاهم أمرهم
نهاهم علمهم أتاهم لم يؤمنوا خذ ناقتك يا
صالح اركاب على ظهرها هيك اربع فيها لمكان
تاني عيش انت هؤلاء المؤمنين معك بعيد أخذناهم
هؤلاء سيعاقبون طيب موسى عليه السلام اطلع من
طلعك انت من هربك انت وجماعتك من من
مصر روحوا عيشوا حد الحرم واترك فرعوني يعملوا
بدويا في بلدهم لا لا بدنا نغرقوه مافي
مشاكل هكذا الله سبحانه وتعالى اختار لهم هذا
ولم يختر هذا سبحانه وتعالى لقريش لم يختر
هذا لقريش انتوا فاهمين هل واحدنا مستوعب خوف
سيدنا النبي عليه الصلاة والسلام من ان يحل
بقريش ما حل بالاقوام السابقين هذا خوفه هذا
تخوفه عليه الصلاة والسلام ان يقع على اهل
مكة ما وقع على هؤلاء الاقوام فتهلك مكة
فيهلك قومه وتهلك يعني عائلته وبنه هاشم وغيرهم
معظمهم لم يكونوا مؤمنين لم يؤمنوا الا المهاجرون
الذين امنوا مع النبي عليه الصلاة والسلام معدودين
300 400 واحد هلكم اسم الحافظينهم اما الباقي
معظمهم امن فيما بعد امن لما عاد عليه
الصلاة والسلام فاتحا لما عاد فامنوا به اما
لم يؤمنوا به من قبل طب ما كان
في احتمال يهلكهم الله سبحانه وتعالى لما غدروا
ما كان في احتمال يهلكهم الله يوم بدر
ويوم احد يوم الخندق طيب ما اهلكهم لكن
هؤلاء فكل اخذنا بذنبه هذا فيه تنبيه وتخويف
ان الله سبحانه وتعالى اذا شاء اخذ الانسان
بذنبه فانسى الله سبحانه وتعالى السلام ان لا
يأخذنا بذنوبنا لانه اخذ اقوام غيرنا فهذا شوف
التخفيف على النبي وتخفيف علينا بل من شدة
خوف رسول الله عليه الصلاة والسلام من هذا
الكلام الحديث المشهور في المسلم ان النبي صلى
الله عليه وسلم سأل ربه ان لا يهلك
امته بسنة عامة في الحديث الصحيح فقال له
ربه نعم اني اعطيك وقولي الحق واذا قضيت
قضاء فانه لا يرد اني لا اهلك امتك
بسنة عامة واني لا اسلط عليهم عدو من
سوى انفسهم يستبيح بيضتهم الا ان يكون بعضهم
يقتل بعضا ويسبي بعضهم بعضا هيك قال له
صلى الله عليه وسلم ايه هكذا اخبرنا ما
اهلك حدا من امتك بسنة عامة لن افعل
معهم فعلي مع عاد وثمود وقارون وفرعون وهمان
قارون شقس الارض بلعته لن نفعل هذا معهم
لكن ولن اسلط عليهم عدو من سوى انفسهم
ما هيطلع واحد من بره يهلكهم لكن هما
هيدبحوا بعض و هيسبوا بعض و هيخونوا بعض
و هيكلوا مال بعض و و يغتابوا بعض
و يخذلوا بعض هما هما في بعضهم هما
في بعضهم المشكلة كانت و مازالت في ايدي
المسلمين الحل في ايدي المسلمين كما كانت المشكلة
في ايديهم فكل أخذنا بذنبي قف عند هذه
العاية طويلا ازا قرأتها متأملها و اشكر ربك
انه ما اخذك بذنبك ان الله سبحانه وتعالى
ما زال يقيمن بين يديه على كثرة with
China.
So among them are those whom We sent
against them with a sand-storm, and this
is what happened with the people of Hud.
And among them are those whom the blast
took, and this is what happened with the
people of Saleh.
And among them are those whom We caused
the earth to swallow, and this is what
happened with Qarun.
Look at the order.
And among them are those whom We drowned,
and this is what happened with Pharaoh and
Haman.
And among them are those whom We sent
against them with a sand-storm, and this
is what happened with Pharaoh and Haman.
And among them are those whom We caused
the earth to swallow, and this is what
happened And among them are those whom We
drowned, and this is what happened with Pharaoh
and And among them are those whom We
sent against them with a sand-storm, and
this is what And among them are those
whom We drowned, and this is what happened
with Pharaoh and And among them are those
whom We sent against them with a sand
-storm, and this is what happened with Pharaoh
and Haman.
And among them are those whom We drowned,
and this is what happened with Pharaoh and
Haman.