Ahmad Saleem – Tafseer Surah Kahf – 004
AI: Summary ©
The concept of "hamons" and its use in narrational media is discussed in various segments. The speakers emphasize the importance of finding the divine book of God and finding it a source of comfort for those who have missed it. The transcript also touches on the concept of "fit and misuse" in Arabic, the importance of having a strong belief in Islam to achieve success in life, and the potential for a shift in the western position. The transcript also discusses the unusual sunrise and sunset in the southern area of Jordan and how it can cause confusion and mis 1st. Finally, the speakers emphasize the importance of understanding the concept and bringing it into their understanding of the sun and its impact on their experiences.
AI: Summary ©
Bismillah ar-Rahman ar-Raheem As-salamu alaykum
wa rahmatullahi wa barakatuhu Bismillah wa alhamdulillah wa
salatu wa salamu ala rasulillahi wa ba'd wa
abdusha rahmi sadri wa yasirili amri wa ahlu
lughtatan min lisani yafqahu qawli Rabbana zidna ilman
ya kareem Inshallah, we're going to begin.
As usual, what we usually do is we
start off with a little bit of a
recap.
So we continue with a few verses before.
So we're able to actually understand the concept
continuity of what we were discussing.
So Allah subhanahu wa ta'ala in verse
number 13.
I'm not going to recite the verses because
we heard the verses in the salah.
I'll start a few with recitation and then
we'll stop just due to the time.
As-salamu alaykum wa rahmatullahi wa barakatuhu Bismillah
wa alhamdulillahi wa barakatuhu As-salamu alaykum wa
rahmatullahi wa barakatuhu Bismillah wa alhamdulillahi wa barakatuhu
Bismillah wa alhamdulillahi wa barakatuhu As-salamu alaykum
wa rahmatullahi wa barakatuhu Bismillah wa alhamdulillahi wa
barakatuhu As-salamu alaykum wa rahmatullahi wa barakatuhu
As-salamu alaykum wa rahmatullahi wa barakatuhu Bismillah
wa alhamdulillahi wa barakatuhu Bismillah wa alhamdulillahi wa
barakatuhu As-salamu alaykum wa rahmatullahi wa barakatuhu
Bismillah wa alhamdulillahi wa barakatuhu Ho!
Allah subhanahu wa ta'ala khayran wa alayhim
bi sultanin bayyin Faman azlamu minman iftara ala
Allah kaziba So Allah subhanahu wa ta'ala
in verse number 13 we'll start off where
the narration of the story begins Allah says
that نحن نقص عليك أحسن القصص We reveal
unto you or narrate to you, O Prophet
of Allah.
نَقُسُّ عَلَيْكَ O Prophet of Allah, we are
narrating this upon you, but also vis-à
-vis upon us today.
عَلَيْكَ نَبَأَهُمْ They're news.
نَبَأ in the Arabic language is خَبَرٌ It's
a news.
But what is the difference between خَبَر and
نَبَأ؟
نَبَأ is a خَبَر or a news that
is ذُو فَائِدَةٍ عَظِيمٌ So it's a news,
but it bears a lot of benefit to
you.
As opposed to خَبَر, it could be bad,
it could be good, we don't really don't.
So Allah Subhanahu Wa Ta'ala says over
here, that we relate to you the نَبَأ
i.e. the story that is going to
be narrated to you, the narration in it,
there is going to be a lot of
benefit for people.
Okay, that's number one.
The word نَقُصُ We talked about it last
time.
It means to follow footsteps.
قَصَّ يَقُصُ means to follow footsteps.
And from that is also مِقَص What's a
مِقَص?
Scissor.
What's the relationship between scissors and a story?
Think about it, use your brains.
Let's go, come on.
It's 8 o'clock now, you should have
a rest.
What's the relationship between telling a story and
a مِقَص or a scissor?
You're cutting down someone?
MashaAllah, you're feeling hungry or something?
We're cutting down someone.
Think about the scissors.
So each blade of the scissor, it follows
in an exact precise manner and there is
no deviations or anything.
So a قِصَّ is a story that actually
followed the precision of a scissor in narrating
that story to you.
Okay, and that's why نَقُصُ Now, obviously نَقُصُ
عَلَيْكَ نَبَأَهُمْ Allah is the narrator and He's
telling us a precise story, events, no exaggerations
in it, exactly the way they happen.
But then Allah says بالحق Does Allah subhanahu
wa ta'ala ever tell anything other than
حق?
Then why is Allah saying, I am telling
you the story, this story is going to
be precise and accurate and it's also going
to be حق.
Why say this?
It's also going to be truth.
There's going to be, this is going, it's
going to be filled with truth.
Why mention this?
You want me to give you all the
answers?
It's not going to happen.
I want you guys to use your brain
because remember it's reflections on surah Kahf.
Yeah, does it say that somewhere?
Oh, they're moved in this way.
It was supposed to be reflections on surah.
We have to reflect together.
Think about it.
Who, okay, so who is the one who
asked about this question, about the story?
The Jews.
So it's a subtle indication to them that
whatever feeble and fake tales and folklore that
you have and legends you have about Ashab
ul Kahf, as for us, o Prophet of
Allah says, o Prophet of Allah, we're about
to narrate to you their story so precisely
and it is the version that is the
true version.
The versions they have is not the true
version.
So this word بالحق is actually the negation
of their versions that you don't have the
حق about their story.
This is the حق.
This is the truth, what is about to
come.
Is that making sense for everyone?
Good.
So occasionally I'm going to ask this, just
nod, right?
Because sometimes I feel like people are either
thinking too much and I was like, I'm
like, but are you guys getting it or
not?
Like am I like and then everyone's like
and I'm sure you're thinking but like sometimes
I need an input.
Okay, and the guys online, you guys can
give a thumbs up or something.
Yeah, we have lots of that.
We don't want to confuse people on that.
Yeah, we will use that which is mentioned
in some of the hadiths.
We'll use that which Ibn Abbas has mentioned
because he was the Mufassir of the Quran.
So we'll use some of that but a
lot of that is fabricated.
A lot of that is just exaggerated in
there.
Okay, but there's a lot of truth in
it.
Just so we know there is a lot
of truth because it's still at the end
of the day a divine book of God,
right?
It's been altered but no matter how many
times they alter it, the essence of it,
they can't get rid of it.
Like today, you know, there was a book
that I was reading.
So it starts off and it said, let
me, it says the first introduction that Allah
subhanahu wa'ta'ala does of himself in the
Quran, sorry, in the Bible, the first introduction,
the first name he introduces himself is Elohim.
E-L-O-E-L-I, Elohim or
something like that, right?
Which means ilah and hum my ilah.
That's the word.
And then if you read the description they
give for that word, like if you just
remove that Elohim word and add Allah and
then read the description, you're like, this is
Allah.
This is exactly Allah subhanahu wa'ta'ala, right?
The issue happens when they come to Isa
a.s. And that's where they start, you
know, choosing different things.
Anyhow, so we try to stay away to
our sources, inshallah.
نحن نقص عليك نبآهم بالحق إنهم فتية.
Indeed, they are fitya.
We talked in detail about the word fitya.
We're not going to go into that.
Those of you that have missed it, you
can go and check that out.
إِنَّهُمْ فِتْيَةٌ They were a young group of
people from an upper class.
Remember, إِنَّهُمْ فِتْيَةٌ They were from an upper
class.
آمَنُوا بِرَبِّهِمْ They believed in their Rabb.
Okay, and we alluded to this, that Allah
is testifying for their Iman, that I am
their Rabb, I became theirs.
وَزِدْنَاهُمْ هُدًى And Allah subhanahu wa'ta'ala increased
them in guidance.
We couldn't elaborate a little bit more on
this.
وَزِدْنَاهُمْ هُدًى And Allah subhanahu wa'ta'ala increased
them in guidance.
Somebody can ask, okay, if they already believed
in Allah subhanahu wa'ta'ala, then what is
this Ziyadah?
What is the add-on or this addition?
Right?
In the Tafsir books, there is a story
written about this.
For example, Uthman r.a during his Khilafah,
a person came to him and this person
had seen accidentally as he was walking, he
had seen an exposed woman that he was
not supposed to see.
Right?
And obviously he did istighfar, but he felt
like, you know, it's not settling well for
him.
So he went to Uthman r.a and
he said to him, يَا أَمِيرَ الْمُؤْمِنِينَ يَا
أَمِيرَ الْمُؤْمِنِينَ رَأَيْتُ مَنْظَرًا I saw something.
لَا يَجُوزُ لِي أَنْ أَرَاهُ It was not
permissible for me to see that.
And I've done istighfar, but it's not, like
it's there.
It's like it's not leaving me.
So this is وَزِدْنَاهُمْ هُدًى Right?
This is where when you become very close
to Allah SWT, you get to see things.
So Uthman r.a, he saw and he
said, يَا فَتَىٰ O young boy, قُمْ Get
up and go make wudu.
For verily I see in your eyes the
fire of zina.
What happens?
This زِيادة of hidayah, that when we have
iman and we have this hadith, the authentic
hadith of Prophet sallallahu alayhi wa sallam, which
says what?
That when we start devoting ourselves to Allah
SWT, voluntarily, right?
All of us today are here voluntarily.
Nobody's obligating us to be here.
Maghrib was an obligation.
This is a volunteer submission.
When we volunteer our devotions for Allah SWT,
Allah SWT says that my servant, he keeps
on getting closer to me.
He keeps on getting closer to me, حَتَّىٰ
Until he gets so close to me, حَتَّىٰ
أَكُون I become the eyes with which he
sees.
And I become the ears with which he
hears.
And then what Allah SWT says, And I
become the tongue with which he speaks.
It's not that Allah is speaking through you.
It's that, you know, Allah inspires you to
say the right things at the right moment.
When you see things, you're able to see
things like you see beyond what's obvious.
And this is tested, right?
In the past.
So وَزِدْنَاهُمْ هُدَىٰ These are the effects of
their absolute Iman.
وَزِدْنَاهُمْ هُدَىٰ The effects of their Iman leads
them to further pastures of getting closer to
Allah SWT.
That's what وَزِدْنَاهُمْ هُدَىٰ.
Is that understood?
Okay.
وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ And then we sealed their
heart.
وَرَبَطْنَا We talked about it to tie something
عَلَىٰ قُلُوبِهِمْ upon their hearts.
اِذْ قَامُوا When did this rapt happen?
When does Allah SWT preserve your Iman when
you're filled with it?
اِذْ قَامُوا That when we get up and
we do something, when we do an activity,
when we become activated to do something for
the sake of Deen.
اِذْ قَامُوا When they got up.
What did they say?
The first question, فَقَالُوا They said, the first
thing they said is رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ
لَنَّ دْعُوَ مِنْ لُونِهِ إِلَٰهَا Our Rabb is
the Rabb of the Samawat, the heavens, وَالْأَرْضِ
And the earth.
And we do not call upon anyone other
than Allah SWT as our Ilah.
And if we were to say something like
that, لَقَدْ قُلْنَا إِذَاً شَطَطَةَ We would have
said something that is going to be so
far off from the truth.
And شَطَطَ means something that has been distanced
from its origin.
أَشَطُّ الدَّار i.e. a house that is
so far away from civilization.
Similarly, that statement would be so far away
from the reality of the truth.
Then Allah SWT says, هَٓا أُولَٰئِ قَوْمُنَا اتَّخَذُ
They are still speaking to one another.
They're saying هَٓا أُولَٰئِ قَوْم There are قوم,
قَوْمُنَا There are people.
We don't disown people just because they commit
sins.
هَٓا أُولَٰئِ قَوْمُنَا There are people.
اتَّخَذُوا مِن دُونِ اللَّهِ إِلَٰهَ They have chosen
or they have taken other than Allah SWT
an ilah.
لَوْ لَا يَأْتُونَ عَلَيْهِمْ بِسُلْطَانٍ بَيِّنٍ And you
know, I wish that they had some, they're
wishing that hope, you know, that the thing
that you believe in, we hope that you
have some form of argument, you know, or
some form of an evidence for this.
سُلْطَانٍ بَيِّنٍ A clear cut evidence.
But you don't have that.
So then they say, فَمَنْ أَظْلَمُ مِمَّنِ اِفْتَرَىٰ
عَلَىٰ اللَّهِ كَذِيبًا Who is more wrong in
transgression than the one who attributes اِفْتَرَىٰ عَلَىٰ
اللَّهِ كَذِيبًا Who attributes or who fabricates.
The word اِفْتَرَىٰ is كَلَامٌ بِغَيْرِ حَقِيْقَةٍ يُقَال
لِمَقْصِدٍ بَاطِلٌ It is something we utter.
بِغَيْرِ حَقِيْقَةٍ It doesn't have any حقيقة.
It doesn't have any reality.
بِمَقْصَدٍ بَاطِلٌ And what we want is we
want to deviate people with these statements.
Okay.
اِفْتَرَىٰ عَلَىٰ اللَّهِ كَذِيبًا That this statement is
a fabricated statement intended to take people away
from Allah subhanahu wa'ta'ala and it's a
blatant lie.
Then Allah subhanahu wa'ta'ala says, and remember,
اِعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهُ When they took
refuge from everything that those people used to
worship, idols and all the other idols, they
said, let's leave this society and everything that
these people worship, all of their ilahs and
gods and we will seclude ourselves.
وَإِذِ اِعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ And that which they
worship إِلَّا اللَّهُ Other than Allah subhanahu wa'ta
'ala.
فَأْغُوا إِلَى الْكَهْفِ So seek refuge in the
cave.
We talked about the difference between كهف and
غاب.
كهف is something مكانٌ متسعٌ It's a spacious
enough area in a mountain, in a cave
that is big enough for dwelling.
And غار is something that is constricted.
You can't live in it.
It's a place you can enter, but it's
not comfortable enough to live.
إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ Allah
subhanahu wa'ta'ala يَنْشُرْ لَكُمْ Allah is going
to spread for you.
نَشْرُ الشَيْء نَشْرُ comes from نَشَرَة نُشِمْرَة نَشَرَة
And نَشْرُ الشَيْء is to spread something, is
to spread something after it had been, after
it was collected.
So يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ That Allah's
rahmah was descending, but now Allah has allowed
that rahmah to be spread upon them.
يَنْشُرْ لَكُمْ مِنْ رَحْمَتِهِ يَنْشُرْ لَكُمْ رَبُّكُمْ يُرَّبْ
مِنْ رَحْمَتِهِ From His mercy.
وَيُهَيِّئْ لَكُمْ And Allah will prepare for you,
facilitate for you.
لَكُمْ مِنْ أَمْرِكُمْ From your affairs.
مِرْفَقًا مِرْفَقًا مِرْفَقًا is ease.
The word مِرْفَقًا or مِرْفَقْ Or the Arabs
used to say مَرَافِقْ مَرَافِقْ Used to be
in every masjid.
There used to be an annex.
That annex used to be called مَرَافِقْ And
the purpose was these are additional services that
the masjid would provide.
And specifically مَرَافِقْ or مِرْفَقْ used to be
hospitality areas.
Where hospitality used to be provided.
Every masjid used to have an area where
if a traveler was coming they would be
able to stay in a masjid.
That's how Ahmad ibn Hanbal comes to a
masjid in the past.
It's a very foreign idea that Muslims have
to stay in a hotel.
If you go to Medina, you will find
that in every...
For example, the people from Bhopal, they had
their hotel, which they had...
What's his name?
Not the emperor.
Who was the person in...
Nawab.
The Nawab of Bhopal, he purchased a huge
hotel in Medina.
And anybody who was from Bhopal had a
place to stay in Medina and a place
to stay in Makkah.
Till this day, that Bhopal hotel is still
activated and it's a waqf.
Anybody from Bhopal can come from there and
if they can prove that they were born
in Bhopal, they get a free hotel.
Till this day.
Similarly, people from Sri Lanka, they have their
hotel.
Right?
The big rich people, emperors of that time,
they built that.
So this concept of marafiq is almost lost.
We don't have that.
If a Muslim would be a traveler in
a city, in the past, they would never
have to stay in a hotel because Muslims
would have marafiq.
Every Muslim house was built with an annex
for people to stay.
And you would come to the masjid and
you'd be like, Oh, you're not going anywhere.
You're my Muslim brother or Muslims.
You're coming to our annex.
Right?
And you know, it's something that is lost.
So Allah is saying that they're telling Allah
subhanahu wa ta'ala and they're saying this
that, you know, if we enter this cave,
Allah is going to descend on us our
rahmah.
وَيُهَيِّ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا And Allah is
going to facilitate all the facilities that we're
going to need to stay in this cave.
Then Allah subhanahu wa ta'ala says, وَتَرَشَّمْسَ
إِذَا طَلَعَتْ تَزَاوَرُوا عَن كَهْفِهِمْ So this is
an important thing for us to understand.
So I'm going to first do the translation
that is the normative translation.
I'll do that translation.
And then I want you guys to, we
will collectively think about it.
What this actually means.
And then I'll show you a video about
what it actually means.
Okay?
Right?
Again, so it took a long while for
me to get to this.
And this is different than what you guys
heard before.
Very different.
Okay?
Allah subhanahu wa ta'ala says, وَتَرَشَّمْسَ And
if you were in the cave.
Okay?
And if you were sitting in the cave
and you had access to be able to
see the horizon.
وَتَرَشَّمْسَ You would see the sun.
إِذَا طَلَعَتْ When the sun would be rising.
تَزَاوَرُوا عَن كَهْفِهِمْ It would turn away to
the left.
So تَزَاوَرُ means زَارَ يَزُورُ means To deviate.
Right?
What do you call a visitor in Arabic?
زائر Why do you call him a زائر?
He deviated from his home destination to come
to your house.
زيارة in Urdu.
Right?
That I deviated from my original intended destination
of my home and I came to visit
you.
Okay?
That's called زيارة.
So Allah is saying that if you were
to see the sun rising and this is
the east.
Obviously, you'd be able to see the sun
rising in the east.
وَتَرَشَّمْسَ إِذَا طَلَعَتْ Because the only way you'll
be able to see the sun is in
the east.
You're not facing the west.
So you're facing the east.
And when the sun is rising, you're going
to be able to see that the sun
doesn't rise like this and sets in the
west.
The sun is rising and it's going like
this.
تَزَاوَرُوا عَنْ كَهْفِهِمْ So as soon as it
comes, the light is not coming in the
cave and the sun would twist.
It would deviate its direction of the original
path.
تَزَاوَرُوا عَنْ كَهْفِهِمْ ذَاتَ الْيَمِينِ Towards the right.
وَإِذَا غَرَبَتْ Now it's about to set.
وَإِذَا غَرَبَتْ Instead of going like this, as
soon as it crosses the 12 o'clock
mark or the zenith mark, then instead of
going back to its destination, it would also
deviate away from the west.
Like it would turn away into the west
rather than coming straight into the west.
Are you guys understanding that part?
Good.
So the sun, generally, if you're closer to
the equator, like Atlanta and stuff like that,
the sun is going to go like this.
And winter and sun, the sun might go
like this or it might go like this.
But it's pretty obvious that you're going to
see like a 12 o'clock and you're
going to see it.
Okay.
وَإِذَا غَرَبَتْ And when the sun would set,
I'm going to pull the muscle or something.
I was just like, what's going on?
وَإِذَا غَرَبَتْ That when the sun would set,
تَقْرِضُهُمْ ذَاتَ الشِّمَالِ It would deviate away, it
would cut away towards the western side.
وَهُمْ فِي فَجْوَةٍ مِّنْهُ And they were in
a gap, an opening in between these turnings,
in between these deviations.
Okay.
So now you have to understand what is
happening.
And then Allah is like, ذَٰرِكَ مِنْ آيَاتِ
اللَّهِ This is one of the ayaat, one
of the signs of Allah subhanahu wa ta
'ala.
It was not just a normal sunrise and
sunset.
It's something which is like, if it was
not ayaat, if it was not something strange,
there's no point.
Sun is rising.
Allah is like, ذَٰلِكَ This deviation of left
and right was ayaat, it is from the
signs of Allah subhanahu wa ta'ala.
ذَٰلِكَ مِنْ آيَاتِ اللَّهِ مَنْ يَهْدِي اللَّهُ So
ever Allah guides, فَهُوَ الْمُهْتَدُ He is the
one who is guided.
وَمَنْ يُضْلِلُ And whoever is misguided, فَلَنْ تَجِيدَ
لَهُ So you are not going to find
for him وَلِيَّنْ A close friend.
مُرْشِدًا A mentor.
We're going to talk about these words too
inshallah.
Okay.
Now let's try to explain this.
So you are facing the cave.
So if you understand this, the sun is
deviating from, so it's rising, and it's not
going up like this in whichever path it's
coming, it's deviating.
And then eventually it reaches the top point,
and then it doesn't go back to its
western position, then it deviates into the west.
Okay.
So what is happening is there, so you
are facing which direction now?
You're not facing east.
And you're not facing west.
Where are you facing?
You're in the cave.
Yeah, إِذَا طَلَعَ So if you were to
look facing, طَلَع is like you're facing the
sun.
So you have to be in the cave.
Right?
Because from the cave, you will not be
able to see the sunrise, because it's going
to be a mountain.
So you have to be in the cave.
And the sun can, so there's three possibilities.
The sun can be you're facing east.
But if you're facing east, you're not going
to be able to see the west.
Right?
It's saying that you'll be able to see
it setting in the west, deviating in the
west.
But if you're facing east, no matter whatever
happens, the sun is firstly never going to
set in east, because if it's twisting, you
will not be able to see, because you're
facing the east.
So you're facing a direction, where you're able
to see the sunrise, you're able to see
sunset.
And in both cases, the sun is not
going like this.
The sun is going like this.
And you're able to see the peripheral corners
of east and west.
But they're not initiated, because in winter time,
they get closer.
They don't start from east, exact east.
They get closer to the earth, because of
the convexity.
So where do you think this is happening,
this place?
Or where can you have this phenomenon?
Or south?
North or south?
North or south?
Okay.
Now, I stayed in a city.
It was called City of Cold Lake in
Canada.
I had a very interesting experience.
In City of Cold Lake in Canada, there's
long days, but the sun never sets in
June and July.
So here's me, I'm there for some work,
beautiful city, like lovely scenery, and all it's
in the Rockies, Alberta Rockies, beautiful, and clear
lakes, and it's just phenomenal.
And the sun, so I finished work five
o'clock, come home, I pray Asr, I
pray Zuhr and Asr, and then I'm waiting
for Maghrib.
Usually in Edmonton, which was three hours down,
Edmonton, you get Maghrib sometimes at like 9
.45, 10.
Isha is like 11.30. 11.30, sometimes
like 11.45, and Jama'a is at
12 o'clock, and Fajr is at 2
.30 a.m. 2.30, like by 3
.30 there is sun, like I remember that
during summertime, you would not see the sunset
or sun, like it was just like you
pray Isha, and then, and a lot of
the people, they follow the fatwa, that they're
just going to do Jama'a, because they
have work, so they will pray Maghrib, Isha
together, they go to sleep.
Right, and then they'll just wake up for
Fajr, and then go back to sleep, because
there's still five hours left for your work.
Right, and in the winter time, you never,
I would never see, like I would leave
my home in darkness, and I would return
in darkness, because I would pray Fajr, at
my work at 9.15, like I would
go to work, I would have worked, I
would start work at 7, I would have
worked for like good hour, and one hour,
45 minutes, and then I would go down,
make wudu, 8.45, like I would pray
around that time, and then, from there, until
the time I come back, all the Salahs,
I pray at work, like Zuhr, Asr, Maghrib,
Isha, and then Isha, you come home, like,
and I would leave the office, and everything
was dark, I would arrive at dark, and
I would leave at dark, in cold lake,
what happens, so I didn't know that, there
was no sunrise and sunset, only in July,
June, July, so I'm waiting for Maghrib, and
then I'm like, I'm like, I have my
window, I'm in the hotel, I see the
sun, and the sun is like, I'm like
okay, it's gonna go, and then the sun
is like, it's not going down, it's like,
and then it starts going like this, like
what is going on, why is the sun
moving this way, and like the first time
you see it, you feel like Qiyamah is
happening, you're like, this is going to the
west, it's gonna rise, Qiyamah is happening, I
seek refuge with Allah, you see that the
first time, you're like, what is going on,
and it just goes like this, and then
SubhanAllah, so I had like, you know, like
I was with my director, so you know,
I got a penthouse, so they give us
like big, otherwise I don't get upgraded, he's
like, oh you're here with Ken Shelton, okay
we'll upgrade you too, so I was a
miskeen, who got upgraded back in the day,
I was just like an associate, and then
we're in like the top, and then I
see the sun go like this, and then
it just rise, so around 1.45, it's
like, I'm like, ya Akhi, the sun, I
need to pray Maghrib, and this is not
Google days, you can't Google it, you can't
ask chat GPT, what is going on, right,
so I was like, what do I do,
so the only person I can think of,
is one Sheikh I knew, so I messaged
him, and you know, luckily he responded, and
it was his Tahajjud time in Toronto, right,
so he was like up for Tahajjud, so
he responded, he said, okay if you don't
have any Alama, if you don't have any
proper sunsights, go to the closest city time,
so you know, we had that prayer time
app, or something at that time, on an
HP iPad, or something like that, that used
to be called, and then I downloaded that
thing, oh the closest thing is Edmonton, so
I know Maghrib time, so I prayed Maghrib
Isha, I went to sleep, same thing, I
estimated my Fajr, so that's what happens, so
over here, what is happening, is this phenomenon,
I'll show you the video, and then you
guys will understand, okay, now this
is not a video, of a full sunrise
and sunset, but you will understand, what I'm
trying to say, if I can, cast, yes,
yes, cast, hmm, I
said, do you have to do something from
there, oh it's working, okay, so
you see the sun, so imagine, this is
not a picture of full sunset, so imagine
if this went completely down, and then notice
how, so it's actually, it's not rising, it's
going to the right, to the left, right,
so when you would be in the cave,
you would be able to see this, right,
so you are probably facing where, either north
or south, where you're able to see this,
because, and they're facing in a manner, that
you're able to see, and then it's so
obvious, that it's like, it's not rising, it
goes left, and then it goes right, okay,
and like, this is what the ayah was
talking about, the whole time, right, now you
can say, okay, why have many of our
mufassiruns, not mentioned this, or, how do I
stop this, cast, stop, okay, right, and the
reality is, they probably didn't have the knowledge,
of the spheres at that time, you know,
they didn't have the knowledge of spheres, and
even some of the mufassiruns, that are, today,
like when I was studying classical studies, I
would ask questions, that they had never heard
of, so we were, we were doing fiqh,
and we were doing the chapter of dealings,
and kitab al bay'ah, so there is
something called gharar, which means that, there is
a harm for you, as a seller, there
is a harm, so there is a trade,
in which there is a, intrinsic harm, that
comes to the seller, okay, that means we
have to know, the exact amount, that I'm
paying, for the exact weight, for the product,
and that's, that's the only time, the product
becomes halal, from our vegetables, okay, we can't
just estimate, for avocados, for two dollars, and
seven, for eight dollars, there is an element
of nuqsan, for the, the one buying, and
there's also an element of nuqsan, or a
problem can happen, for the one purchasing, or
selling, so I told him, an example of
what happens in Canada, and he was so
shocked, he was like, I asked you, we
own kitha, I told him, I was like,
we go to strawberry farms, we eat as
many strawberries, as we want in Canada, and
you fill the entire basket up, and you
pay like 14 dollars, for like a big
basket of strawberries, so he, they never believe,
like the scholars couldn't believe, that there was
a transaction like that, that existed, why is
this happening, because the, the strawberry farmer, has
already sold his primary, he's already made his
money, by selling the prime crop, to all
the big vendors, this is the surplus crop,
that he's just making, whatever cash he can
make, he's not interested in this crop, so
he's like, yeah, come eat it, because otherwise,
the birds are going to eat anyways, enjoy
your kids, and it becomes like a, a
tourist attraction for him, and he's able to,
you know, put his name on the map,
saying that I'm a tourist attraction, pick your
own strawberry, and eat, and stuff like that,
and there's other benefits, that he gets out
of that, so a lot of times, you
know, the scholars, who are writing these things,
they have to be explained things, like there
has to be a student, that tells them,
that this phenomenon that happened, now, I'm going
to be meeting somebody, who's an expert of
tafsir, I'll present this theory, this is my
theory, by the way, this is not something,
I read somewhere, I heard, this is like
after, and this is different, from what you
guys heard before, okay, so this applies more
accurately, that they could be either, facing north
or south, where you're able to see the
sun, go down like that, and if this
is the actual video, so you're able to
see, the inflection point of the sunset, and
you're seeing the sun, coming down, and you're
seeing the sun, rising out, and that's where
they're facing, so all these theories of, this
being in Jordan, or in Turkey, doesn't work,
because sunrise and sunset, of that abnormal nature,
would have been visible, to anybody, that was
living there, for 300 years, this was happening,
and nobody noticed about this, anomaly of sunrise
and sunset, right, so then that makes, a
lot sense to us, that this was a
place, that took place somewhere, like in the
northern areas, or in the southern areas, and
that's why we're now discovering, as this ice
is melting, signs of civilization, things, we're getting
these hieroglyphics, on stones, and artifacts, that they're,
oh my god, there's an entire civilization, that
was there in the south, what were they,
who were they, Allah knows, right, so this
is what I think, this ayah is talking
about, now let's read the ayah again, this
time visualize everything, that I've talked to you,
وَتَرَى الشَّمْسَ and if you were in the
cave, وَتَرَى الشَّمْسَ you would be able to
see the sun, إِذَا تَلَعَتْ when the sun
would rise, تَزَاوَرُوا أَن كَهْفِهِمْ ذَاتَ الْيَمِينِ the
sun would deviate, to the right, as it's
rising, so it would rise, and it would
just go like this, and then it would
disappear, وَإِذَا غَرَبَتْ at the time of the
sunset, the sun would come down, and you
would see, تَقْرِطُهُمْ ذَاتَ الشِّمَالِ it would deviate,
and start turning down, back to the point
where it came from, ذَلِكَ مِنْ آيَاتِ اللَّهِ
this is from the signs of Allah SWT,
مَنْ يَهْدِي اللَّهُ فَهُوَ الْمُهْتَدُ whosoever Allah guides,
for verily He is the guided, وَمَنْ يُضْلِلْ
and whosoever Allah misguides, فَلَنْ تَجِيدَ لَهُ وَلِيًّا
you're not going to find any wali for
Him, and neither a murshid, neither a person
who guides, رُشْد is different, so there's various
words in the Quran that comes to describe
the word رُشْد, and رُشْد is the ability
of, an intrinsic ability of a person, after
they recognize Allah SWT to differentiate between right
and wrong.
What does Allah SWT say about Ibrahim A
.S.? وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ Ibrahim A.S.
was given this ability to see right from
wrong day one.
Right?
أُفِّلْ لَكُمَا وَمَا تَعْبُدُونَ What are these things
you're worshipping?
Right?
Why do you worship that that does not
speak?
فَسَأَلْهُمْ كَبِيرُهُمْ All of this was what?
Before wahi.
So رُشْد is this experience that Allah SWT
can place in a heart of an individual
for him to be able to see right
from wrong.
And that's why Allah is saying, مَن يَهْدِ
اللَّهِ So this guidance comes from Allah SWT.
If Allah chooses to guide you, فَهُوَ الْمُهْتَدُ
that person is going to be guided.
Nobody would be able to misguide that person
ever.
May Allah grant us that guidance.
وَمَن يُذْلِلُ But if Allah chooses to misguide
us, فَلَن تَجِدَ لَهُ وَرِيًّا You're not going
to be able to find any friend of
that person.
i.e. why a friend over here?
Because الْمَرْءُ عَلَىٰ دِينِ خَلِيلِهِ A person is
on the way of or the deen of
your friend.
Whoever you hang out with, that person is
going to have a huge impact on you.
The Arabs, they usually say الصَّاحِبُ صاحب صاحب,
a companion is صاحب with the scene.
i.e. he pulls you in his direction.
That's why you'll find all the people that
are common things that are between them.
They will all hang out together.
All the people, they'll have like a little
WhatsApp group.
We're playing this game, pickleball on this day.
And we have badminton on this day.
صاحب Now, once your friend picks up something
else, and they're like, Hey man, you got
to try this pickleball thing out.
Then you go there and now you're part
of pickleball and you're learning all the spins
and curves that you need to do.
All the interesting things.
And likewise, badminton for many of us here.
It's like badminton on Sunday.
They're all afraid of me so much in
badminton, never invite me.
So I played once with them.
And I, you know, you were not there,
right?
Oh, you got defeated very badly.
I remember.
Alhamdulillah.
Yeah, the score was like, it was pretty
bad.
It was 21-5 or something.
And these were the good crowd.
So I was like, I'm not even coming
to play with you guys anymore.
It's two.
So anyhow.
And that tells you, I'm not their friend
anymore.
وَتَحْسَبُهُمْ أَيْقَاضًا وَهُمْ رُقُودٌ This is beautiful.
Now Allah is giving you another image of
how they were.
So first images, you understand the environment.
They were in a cave.
They were sleeping.
And because of this angular sun coming in
and coming out.
وَهُمْ فِي فَجْوَةٍ مِّنَ I forgot to mention
this part.
وَهُمْ فِي فَجْوَةٍ مِّنَ When the light comes
at an angle.
So it is coming at an angle and
it is coming at an angle from here.
It is causing a V.
A light is causing a V in the
cave.
Okay, because it's not coming directly like this.
It is coming at an angle.
So the light is coming over here and
another light is coming here.
And it is causing a triangle, a triangle
of dark space.
So Allah is like, as they were in
the cave, the sun was coming in.
The light was coming on this side, but
this was empty.
And then the light was coming on this
side and they are, وَهُمْ And they were,
فَجْوَةٍ مِّنْهُ They were in the gap that
the sunlight had created.
They were sleeping in between or they were
lying down or standing.
We'll talk about that later.
But they were in that gap that was
being formed because of the light.
Is that clear for everyone?
So, وَهُمْ فِي فَجْوَةٍ مِّنْهُ What does it
mean?
They're in that gap, the gap that the
light had created because of this, the variance
of the sun.
Yes.
Oh, I exposed too much.
We will talk about that.
So Allah says, It is creepy.
It's coming right now.
وَتَحْسَبُهُمْ Allah is like, And if you were
to enter the cave, تَحْسَبُهُمْ You would see
them, أَيْقَابًا You would see them sitting.
So for example, if we all turn to
Asad right now, if you all look at
Asad, we all know that he's awake, right?
He's not sleeping.
We all know that he's awake, right?
By looking from this far, we'd be able
to say, he's awake.
So Allah is like, if you were to
look at them from the cave, now you're
looking at them.
So now you're not looking from their vantage
point.
You are now looking at them.
If you were to look at them, you
would see them that they're awake.
وَهُمْ رُقُودُ And they are sleeping.
And then Allah is like, وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ
وَذَاتَ الشِّمَالِ Where was the sun coming out
from?
وَإِذَا طَلَعَتْ تَزَاوَرُ وَإِن كَانَ ذَاتَ الْيَمِينِ وَإِذَا
غَرَبَتْ تَقْلِبُ ذَاتَ الشِّمَالِ Okay?
So there's a lot of things happening in
this ayah that sometimes we just overlook.
Allah is like, وَنُقَلِّبُهُمْ And we would turn
their faces towards the rising sun and the
setting sun.
ذَاتَ الشِّمَالِ The ayah before we just talked
about it.
ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ So Allah is like,
وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ وَكَلْبُهُمْ بَاسِطٌ
زِرَاعَيْهِ بِالْوَصِيدِ And their dog was sitting with
his paws like this, upright.
No dog sleeps like this.
Okay?
If you know basic dog life, no dog's
soul goes like this and is like, okay,
time for me to sleep now.
Okay?
They lie down, they put their head down,
they're like, you know, on the side.
This is what, the dog is what?
Alert.
Guard position.
Because the other back legs are ready.
If it needs to attack, it just goes.
وَكَلْبُهُمْ بَاسِطٌ زِرَاعَيْهِ بِالْوَصِيدِ لَوِ اطَّلَعْتَ عَلَيْهِمْ Now,
if you were to see the way we
all saw Asad, if you were to have
a look at them, if you were to
see them, لَوَلَّيْتَ مِنْهُمْ فِرَارًا You would have
turned around and ran for your life.
لَوَلَّيْتَ You would have turned.
مِنْهُمْ From that sight and from them.
فِرَارًا Running away, saving yourself.
وَلَمُلِئْتَ مِنْهُمْ And your heart would have been
filled with them.
رُرْبًا Horror and terror would have been filled
in your heart.
Now, what Allah subhanahu wa ta'ala is
talking about in these ayahs, inshallah.
We will talk about that next week.
بِإِرْمِ اللَّهِ تَعَالَى I love cliffhangers.
You know, I took one drama class and
I learned that one part.
Alhamdulillah.
So we will all connect inshallah next week.
But it's very important that we understand this
ayah in this concept.
And I will give you the classical understanding.
But then any understanding that I'm bringing is
an understanding that is directly from the text
of the Quran.
I am not making it up.
The word itself has that allowance in the
Arabic classical language for us to be able
to understand this.
بِإِرْمِ اللَّهِ تَعَالَى اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى نَبِيِّنَا
مُحَمَّدٍ وَعَلَى آلِهِ وَصَحِبِهِ وَسَلِّمْ تَسِيمٍ كَثِيرًا وَبَارِكِ
اللَّهُمَّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ
عَلَى إِبْرَهِيمَ وَعَلَى آلِ إِبْرَهِيمِ إِنَّكَ حَمِيدٌ مَجِيدٌ
We ask Allah subhanahu wa ta'ala to
grant us the ability to truly connect with
the message of the Quran.
We ask you O Allah to make the
Quran a source of guidance and hidayah for
us.
We ask you O Allah subhanahu wa ta
'ala that our hearts are filled with darknesses
O Allah, O Allah we ask you to
light our hearts with the nur and the
hidayah of this Quran.
We ask you O Allah subhanahu wa ta
'ala that every single one of us is
struggling with their faith and their iman on
their own means.
And we all showed up over here to
learn your book and to understand your book
and we're not obligated to do that.
O Allah, allow the nur of this Quran
and the nur of this message of yours
to penetrate into our hearts.
O Allah ease for us ease for us
all the pain and facilitate for us from
your Janab Rahmah from your Janab Mercy for
us.
We ask you O Allah subhanahu wa ta
'ala that each one of us we are
not worthy of anything.
Our actions are not worthy of anything.
But yet you have allowed us to come
and study your book.
O Allah allow this to be a sign
that you are pleased with us.
O Allah allow us to be connected with
your book forever.
O Allah let not there be ever a
disconnect between us and your kitab.
We ask you O Allah subhanahu wa ta
'ala that deal with us the way that
you dealt with Ashabul Kahf.
O Allah we are dealing with so many
trials and tests and fitnas in our lives
and the society that we live in and
the places we work in.
O Allah protect our iman the way you
protected the iman of Ashabul Kahf.
O Allah allow us to be united together
and help us help one another to protect
and save our iman.
O Allah we ask you on this day
that O Allah every single one of us
that has taken out time from their family
from their work that Allah subhanahu wa ta
'ala gives them Hidayah for every step that
they took.
And Allah subhanahu wa ta'ala gives them
Barakah for every step that they will take
back home.
We ask you O Allah subhanahu wa ta
'ala that do not let this day be
the last day that we connect with the
Quran and allow us to be in ever
presence and every ever remembrance of your remembrance
and fill our hearts.
We ask you O Allah subhanahu wa ta
'ala in this blessed month of Rabiul Awwal.
We ask you O Allah this is the
month in which your nabi was born that
allow us to fill our hearts with his
love.
We ask you O Allah subhanahu wa ta
'ala that we have deviated away from his
path.
We ask you O Allah to connect us
with his path and his sunnah.
We ask you O Allah that this month
be a month in which we connect with
his way and his life and his shama
'il so that we can love him and
we can understand him better.
We ask you Allah subhanahu wa ta'ala
to give us the ma'rifah of Muhammad
sallallahu alayhi wasallam.
Give us the ma'rifah, the awareness of
nabi Muhammad sallallahu alayhi wasallam.
A ma'rifah or an awareness of such
nature that allows us to penetrate and that
penetrates in our hearts and increases us in
love with nabi Muhammad sallallahu alayhi wasallam and
increase our love in a manner that it
becomes easy for us to follow his path.
O Allah, every single one of us is
over here and we have all come over
here humbling ourselves in front of you.
O Allah, every door can be closed but
your door is open for us.
O Allah, we ask you on this night
to allow us to be forgiven and fill
our hearts with the light of forgiveness and
tawbah and allow us to be able to
see right from wrong and give us the
hidayah and istiqamah.
We ask you Allah subhanahu wa ta'ala
that whatever we learn, allow us to implement.
For verily Firaun, for verily Abu Jahl and
Abu Talib and all these people used to
understand Qur'an better than us.
O Allah, we're trying to understand this Qur
'an but the maqsad of this Qur'an
is that we follow it.
Allow this Qur'an to penetrate in our
actions.
Aqulu qawli hadha wa astaghfirullah hadhi walakum wa
risa'il muslimeen.
Fastaghfiru fa innahu alghafurur raheem.