Ahmad Saleem – Tafsser-Tajweed of Surah Fatiha – 002
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The speakers discuss various interpretations of "na'ha" in various categories, including "from" and "from", and the significance of "from" in various words used by developers. They also mention the use of "from" in "from" and "from" in various words used by developers. The speakers stress the significance of "na'ha" in various categories and encourage developers to use it in their language.
AI: Summary ©
As Salaamu Alaykum wa rehmatullahi wa barakatuhu, Bismillahir
Rahmanir Raheem, wa salaatu was salaamu ala Rasulillahi
wa barakatuhu.
We are inshaAllah starting our lesson 2 for
the word to word of the Qur'an
as well as a brief tafseer.
So, last time we stopped at verse number
3, we're going to start from verse, well
technically verse number 3, but if you choose
Bismillah then it's number, verse number 4.
So we're going to start with Iyaka na
'budu wa iyaka nasta'eem.
A'udhu Billahi Minash Shaitanir Rajeem, Bismillahir Rahmanir
Raheem, read, read, you guys have to read,
yeah, A'udhu Billahi Minash Shaitanir Rajeem, use
the other mic and put it there so
we can capture the sound.
Al Rahmanir Raheem, Al Rahmanir Raheem, Al
Rahmanir Raheem, Al Rahmanir Raheem, Maliki Yawm
al Deen, Maliki Yawm al Deen, Maliki Yawm
al Deen, Al Rahmanir Raheem, Al Rahmanir Raheem,
Maliki Yawm al Deen, Iyaka na'budu wa
iyaka nasta'eem, Iyaka na'budu wa iyaka
nasta'eem, Iyaka na'budu wa iyaka nasta
'eem, Iyaka na'budu wa iyaka nasta'eem,
Ihdeena as-sirata almustaqeem,
Ihdeena as-sirata
almustaqeem, Ihdeena as
-sirata almustaqeem, Ihdeena as-sirata almustaqeem,
Sirata alladhina an'amta alayhim,
Sirata
alladhina an'amta alayhim,
Sirata alladhina an'amta
alayhim, Ghayri almaghdoobi alayhim wa laddaa,
Ghayri almaghdoobi alayhim wa laddaa, Ameen.
Again, Bismillah, A'udhu Billah from the beginning.
A'udhu Billah, read.
A'udhu Billah minash shaitanir rajeem, Bismillahir
Rahmanir Raheem, Alhamdulillahi Rabbil
Alameen, Alhamdulillahi
Rabbil Alameen, Alhamdulillahi Rabbil Alameen, Alhamdulillahi Rabbil Alameen,
Ghayri almaghdoobi alayhim wa laddaa,
Ameen.
Alright, Bismillah, Bismi with the name Allah of
Allah, Ar-Rahman, the Extremely Merciful, Ar-Raheem,
the Ever Merciful.
Alhamdulillahi Rabbil Alameen of the worlds.
Ar-Rahman, the Extremely Merciful.
Ar-Raheem, the Ever Merciful.
Maliki, Sovereign.
Yawm, of Day.
Ad-Deen, the Repayment.
Iyyaka, you alone.
Na'budu, we worship.
Wa iyyaka, and you alone.
Nastaeen, we seek help.
Ihdeena, guide us.
As-sirata, the path.
Al-mustaqeem, the straight.
Sirata, path.
Al-lazeena, of those.
An'amta, you granted favor.
Alayhim, upon them.
Ghayri, not.
Al-maghdoobi, alayhim, of those who received wrath.
Wala, and nor.
Ad-Dalleen, of those who have gone astray.
So these are the ma'ani or the
meanings of the word-to-word of Surah
Al-Fatiha.
Today we will start the general tafsir of
it insha'Allah, bi-ithnillah.
The way you have to memorize the sabaq
for those of you that are here new.
Each one of this, so you can go
back to the audio and listen to this
audio specifically on YouTube, this portion of it.
And then the way you do it is
al-hamdu, so each word, look at it
and repeat it ten times.
So look at al-hamdu, all praise.
Al-hamdu, all praise.
Al-hamdu, all praise.
Lillah, for Allah alone.
Lillah, for Allah alone.
Rabb, Rabb.
Rabb, Rabb.
Al-alameen, of the worlds.
Al-alameen, of the worlds.
So the sabaq, the entire sabaq, you'll have
to do ten times every day.
Right?
Until something magical happens in your brain, and
you just have to trust me in this,
around the second or the third juz.
But you will see the benefits of it
insha'Allah, by the time we reach the
half of a juz insha'Allah, you will
see tons of benefit of this insha'Allah.
And you repeat that until the next time
we come over here and then we will
listen to each person's sabaq.
And for your tajweed, you have to listen
to either Shaykh Abdullah Basfar or Khalil al
-Husari, any of these reciters on the phone.
And you have to, for the time being,
I just want people to get into the
habit of listening and reciting.
Something magical happens because Qur'an was always
learned through listening.
So if you listen to it correctly enough
times, your brain automatically corrects itself.
Right?
And then obviously when you come to me,
I'll correct you too.
Insha'Allah.
So last time we talked about A'udhu
Billah and Bismillah, right?
And that is already recorded.
For those that you have missed, you can
go back and listen to it.
Today we're going to start with Surat al
-Fatiha.
We talked about the different names of Surat
al-Fatiha.
We gave all of those tafaseels last time.
We begin over here today insha'Allah.
Bismillahir Rahmanir Raheem.
With the name of Allah Subh'anaHu Wa
Ta-A'la, the Extremely Merciful, the Ever
Merciful.
Alhamdulillah, all praise.
We talked in detail about Alhamdulillah last time.
All praise because the Ummah of Muhammad ﷺ
is the Ummah of Hamadun.
We are the Ummah of praise.
We praise Allah Subh'anaHu Wa Ta-A
'la in everything.
Our entire life is about praising Allah Subh
'anaHu Wa Ta-A'la.
From the time we begin till the time
we go to bed.
There is an app.
It's called the Va'alawi app.
If you go onto that app, it has
for every moment.
Before Salah, after Salah.
Before Fajr.
One hour before Fajr.
What are the adhkars for that?
One hour after Fajr.
What are the adhkars for that?
From Ishraq, Dhuha.
What are the adhkars?
And then MashaAllah in that, you have all
those adhkars that you can also play.
So if you don't know how to recite,
you can play and follow the translation with
it too.
But you realize that in every dhikr of
our entire days of litanies that we have,
all of that, we have one thing there,
which is that we are constantly praising Allah
Subh'anaHu Wa Ta-A'la.
So Alhamdulillah, all praise for Allah Subh'anaHu
Wa Ta-A'la.
Rabbil Aalameen, He is the Rabb.
He is the Master of Al-Aalameen.
Rabb over here, we said, is from the
word Tarbiyah.
Rababa, the word Tarbiyah.
And the Tarbiyah of a person is either
Khas or Aam.
Either Khas or Aam.
It is either specific, so, sorry, Aam is
general.
Allah Subh'anaHu Wa Ta-A'la has
done, He does that for the non-Muslims.
He does that for the animals.
He does that for the insects.
Everybody gets a share of food.
Everybody gets a share of water.
Allah Subh'anaHu Wa Ta-A'la takes
care of them.
Everybody has access to oxygen.
That's the general Tarbiyah.
And then there is this Khas Tarbiyah that
Allah Subh'anaHu Wa Ta-A'la does
for you and I.
And that Khas Tarbiyah of Allah Subh'anaHu
Wa Ta-A'la is the Tarbiyah that
we should seek.
Which is that Allah is going to guide
us.
He will lead us to better pastures, better
access to ilm, access to knowledge.
He will give us, you know, the interesting
part is when we start this journey of
learning the Qur'an.
It's a journey of ilm.
And Shaytan does not want that.
And Shaytan does not want that at all.
Shaytan would rather have a person being an
abid, jahil person, but an abid, that's what
Shaytan prefers.
You just keep on doing something, you're not
going to be a danger to me because
you're not going to guide other people to
the right path.
You'll just stick to your path, do whatever
you want to do.
The minute we begin the journey of ilm,
that's where Shaytan comes in.
And he will bring thousand things on you
and you will notice that right when there
is going to be, and this is something
I went through.
My Qur'an class, the tire will get
punctured.
Something is going to happen which you're going
to be like, why now?
And it is from Allah Subh'anaHu Wa
Ta-A'la.
No, it is definitely from Allah, but Shaytan
is working overtime to make sure that we
don't get the benefit of the class.
We don't get, especially ilm of the Qur
'an, that's like, no, no.
That's not, absolutely not.
We don't want to have any of that.
So, tarbiyah khas of Allah Subh'anaHu Wa
Ta-A'la is that tarbiyah where he
gives us the tawfiq to be here.
He takes care of that so that you
can grow, and I can grow, and we
all can grow together in the Qur'an.
Al-'alameen of the worlds, these are three categories,
they are jinn, ins, and angels.
Jinn, ins, insan, and angels.
All of those are al-alameen, that's one
opinion.
The second opinion of al-alameen is anything
other than Allah Subh'anaHu Wa Ta-A
'la is al-alameen.
Okay?
So Allah Subh'anaHu Wa Ta-A'la
is, he's not part of the alam, he
created the alam.
So anything, kullu ma siwa Allah, everything other
than Allah is alam.
Both meanings are there.
Ar-Rahman ar-Raheem, ar-Rahman, extremely merciful,
ar-Raheem, the ever merciful.
Now, yes.
That's al-alameen, that's jama' al-alameen too,
and alaman to worlds, alameen, jama'.
Okay?
So ar-Rahman and ar-Raheem, both of
these words have an element of abundance and
continuity.
Both these meanings are encapsulated in these words
of ar-Rahman.
Ar-Rahman is of a higher category, i
.e. more encompassing and more vast.
Ar-Rahman, Allah Subh'anaHu Wa Ta-A
'la is ar-Rahman.
It is more vast and ar-Raheem is
more specific.
So the scholars, they say ar-Rahman is
the mercy of Allah Subh'anaHu Wa Ta
-A'la that is evident.
You see that Allah has blessed this person,
Allah has had mercy on this person, it's
evident.
Ar-Raheem is the mercy of Allah Subh
'anaHu Wa Ta-A'la which is very
subtle.
It's like very subtle.
It's there, you just don't notice it.
It's not visible to the others, but Allah
has taken care of that.
Right?
Things will happen in your life where you're
like, what happened?
How did this happen?
Who did it?
How did all of these questions come up?
Okay?
So it has the element of Rahman and
Raheem.
The word Rahman is only for Allah Subh
'anaHu Wa Ta-A'la.
We cannot, anybody cannot be named Rahman.
Anybody cannot, we cannot say, mashaAllah, kitna Rahman
hai?
How Rahman is this person?
What do you say?
How Raheem is this person?
We don't say Rahman.
Rahman is the specific name of Allah Subh
'anaHu Wa Ta-A'la that only belongs
to Allah Subh'anaHu Wa Ta-A'la.
It doesn't belong to anyone else.
So that's a specific name.
Allah Subh'anaHu Wa Ta-A'la, He
also says that the word Raheem is also
specific for the believers.
Right?
Allah Subh'anaHu Wa Ta-A'la is
exclusively merciful for the believers.
Now, various opinions.
Rahman, Raheem is one, they say Rahman is
for the non-Muslims, Raheem is for the
Muslims.
In this dunya.
The second they say Rahman is in this
dunya, Raheem is in the akhirah.
The third meaning is Rahman, Allah Subh'anaHu
Wa Ta-A'la is Rahman, i.e.
His mercy that will descend on the Day
of Judgment.
Sorry, in this world, Rahman, i.e. Muslims
and non-Muslims combined.
Raheem is the specific type of mercy that
Allah has kept for Himself, for the believers
in akhirah.
In an authentic narration, it states that Allah
Subh'anaHu Wa Ta-A'la divided Rahman.
Allah Subh'anaHu Wa Ta-A'la has
a hundred parts of Rahman.
He allowed one part of that Rahman to
be distributed in this world amongst the jinns
and the inns and the animals.
So the mercy that you see of a
mother deer towards, what do you call a
baby deer?
A doe?
That's the mother.
Yeah.
I don't know what you call a baby
deer, I forgot.
So a baby deer or a kid of
a goat or a lamb, that love that
you see, that is from that one percent.
The love of the mother that you see.
And then amongst the subcontinent, we have the
thing that there is no narration for that,
by the way.
I remember somebody mentioned it last time, but
I had heard it, but I'm like, let
me just verify it.
And there is no narration at all.
It's not even a qaul of a salaf.
I don't know how we got it.
But I think 70 people passed on that
statement and then it became common amongst us.
So Allah Subh'anaHu Wa Ta-A'la
is Rahman and his Rahma, the 99 parts
of that Rahma is preserved for Akhira.
That 99 parts is preserved for Akhira.
Okay.
Maliki, he is the master.
The word Maliki is also recited Maliki.
Maliki, Maliki.
Malik, master.
Malik, king.
Both recitations come.
Maliki yawm al-deen.
And then the second one is what?
Maliki yawm al-deen.
Both recitations.
So if you go to Morocco and you
pick up their Quran, it says Maliki yawm
al-deen.
Because that's the common recitation that they have
over there.
Okay.
Iyaka na'budu wa iyaka nasta'een.
So Maliki yawm al-deen, he is the
master, he is the sovereign.
Sovereign, yawm, day, al-deen, of repayment.
The word al-deen comes from dana yadino.
Right?
Dain.
Right?
Dain.
The word dain has 22 meanings.
Just one of them, one of those meanings
is repayment.
Some of the meanings that I was able
to find, right, is for example, aada.
Ye iska daydan hain.
This person's daydan.
Daydanuhu.
His habitual habit.
Daydanuhu.
This person's natural way of living.
His natural habit.
His natural disposition.
Aada.
Deen, the word deen is also madhhab.
Maliki yawm al-deen, deen is also madhhab.
A way of life.
Deen is also ibadah of someone that we
affirm in our hearts absolute power to them.
That's also dain.
Okay?
Also, the word deen is jaza.
And from there comes this meaning of the
word jaza over here.
And from there is also the name of
Allah Subh'anaHu Wa Ta-A'la.
Dayyan.
Ad-dayyan.
Right?
The hakim, the judge on that day.
He is the one.
Allathee la yadee'u amal.
He is not going to let any of
your amal go to waste on that day.
Okay?
And that's just a few of the 22
meanings that exist in the dictionary for the
word deen.
And that's why we cannot just rely, I
mean contextually that's the meaning.
But the word itself is so rich that
when we come across this word multiple times
in different places, we can't apply the same
meaning.
Right?
Unless the context allows that.
Maliki yawm al-deen.
Right?
And how many times have we felt about
this, why is this ayah so important?
Because Allah is the master on that day.
When we sometimes feel that you have lost
control in an equation, you've lost control in
a battle, you've lost control in a relationship,
right?
You feel like, oh I've lost control, I
don't have any control.
You rest assured that on that day Allah
has that control.
So you may be out of control in
certain aspects in your life right now, but
if you've done your best, He will not
let any of your efforts go to waste.
Everybody in this world, every person that you
know of, He will never be able to
pay you fully.
Why is that?
The ulama they say the reason for that
is because they only treat you with the
zahir.
They can only treat you with the obvious
that they see.
Allah treats you with the batin.
He knows what is inside of your heart.
He knows how difficult it was for you
to do that.
You and I will look at the same
amal from zahir.
Oh, the person mopped the floor, the person
mopped the floor.
Both of them will walk away, but one
in the eyes of Allah will get more
reward.
Because their intention was right.
The other will not get the reward, he'll
get a sin because their intention was wrong.
But for me, outwardly, the one whose intention
was right, maybe he didn't do a good
job externally.
But on the Day of Judgment, Allah will
take care of both these accounts.
So He is maliki yawm al-deen.
Sometimes we feel with our children, we've done
so much for them, how much more do
we need to do?
As they grow older, as they walk off,
we feel a sense of abandonment.
As we have left our parents, they are
feeling that right now.
This guy is in his own life, he
has his own thing, he doesn't care about
me anymore.
Our parents are feeling that too.
So they have this surety and we will
have this surety, maliki yawm al-deen.
Allah is the one who is going to
take care of that day.
He is the malik and nobody's single ounce
of effort that you had done is going
to go to waste.
Inna allaha la yudhi'u Allah
Subhanahu wa ta'ala would not let go
of any of your ajr to waste.
Ajra al-muhsinin, right?
Inna allaha la yudhi'u ajra al-muhsinin
Don't tell me wrong ayat.
You either know the ayat or don't.
The ayat that I'm looking for, I can't
remember.
Maliki yawm al-deen, he is the sovereign
of the day of repayment.
All hisaabs on that day will be settled.
The reason why we have so much litigation
in this world is because we don't have
yaqeen in akhira.
So for every little thing, there is a
litigation.
Inna allaha la yudhi'u ajra al-muhsinin
That's what I was saying.
Inna allaha la yudhi'u ajra man ahsana
amala Allah is not going to let go
of any of your good amal to waste.
La yudhi'u zaya huwi nisatta You did
it, you did it with good intention, there's
no way it's going to go to waste.
Allah will not let it go to waste.
That's Allah Subhanahu wa ta'ala.
So, what was I saying before this?
Huh?
No, no, I was making a point.
I was making a very important point.
No, no, before he interrupted me.
There was a point that I was trying
to make.
Anyhow, I forgot that.
Maliki yawm al-deen, he is the master
of the day of judgment.
On that day, Allah Subhanahu wa ta'ala
is going to take into account.
Oh, I was talking about litigations.
That we have such environment right now that
like just yesterday I heard that there is
a group of imams that are getting together
and they're forming a union.
So mosques have to now, so the mosques
sent legal letters to this union.
And this is like in Houston or Dallas.
And they're like, do not reach out to
our imams.
Because now imams are getting together and saying,
no, this has gone too much.
We have to fight.
But you realize that, you know what?
The litigations, like a masjid?
Why are they into these things?
Because we have forgotten that you can win
a battle here in this world.
Or you can lose the battle.
But that has no impact on your akhira.
Leave it to Allah Subhanahu wa ta'ala.
I know a beautiful imam, he had some
issues and stuff like that.
I was talking to him one day and
he said, oh no, no, no, alhamdulillah.
I'm very happy.
I've taken my case.
I'm going to meet Allah Subhanahu wa ta
'ala on that day for my case.
I have the names of all the people
that have done wrong to me in the
masjid.
And I'm going to meet Allah Subhanahu wa
ta'ala.
So, I met one of the board members
of the masjid and I said to them,
the imam is serious.
He's presenting his case to Allah Subhanahu wa
ta'ala.
The board member felt so, so he went
and apologized.
He said, okay, you're off the list now.
The rest of the seven people are still
on the list.
Right?
But again, we forgot that.
When we forget this, then it becomes, and
in the spur of the moment, we forget
that.
That whatever happened to you in this life,
Allah was in control in the first place.
Iyaka na'budu wa iyaka nastaeen.
You alone do we worship.
Right?
Iyaka na'budu.
This is something very interesting for the Arabic
students.
A little bit of, not too much, but
like over here.
So, the actual sentence was, remove everything.
Grammatically, the sentence was, na'buduka wa nastaeenuka.
Okay?
The sentence was, na'buduka wa nastaeenuka.
So, in Arabs, generally, we'll take the dameer,
the pronoun, ka, and if they bring it
before the verb, it creates a meaning of
exclusivity.
Okay?
So, na'buduka, i.e. we worship you
and we worship others too.
But when we say, ka na'budu, it
means, you alone we worship.
So, the movement of the kaaf, that created
the meaning of you alone.
Now, kaaf is pronoun and it is dameer
muttasil.
It is something that had to be connected
with something, so it can't stand like that
alone.
So, it needs a support.
So, iya comes and connects with it and
supports it, saying, I will support you.
Okay?
Iya itself does not have any meaning.
Sometimes we think, iya ka has the meaning
of exclusivity.
Iya is just a support.
It just comes in different places to just,
you know, kursi.
It's like a chair for the ka to
sit.
So, iya comes and just allows the ka
to sit on it.
Depends on the context and depends on the
word and how it's used.
Yeah, and it doesn't have to be iya.
It could be other words too.
Iya ka, you alone, na'budu, we worship.
Okay?
The word na'budu, the root word of
that is what?
Abada.
Okay?
The meaning of that is attadallulu wal khudu,
which means the humbling ourselves and humiliating ourselves.
Okay?
Now, tadallul is from zalil.
Right?
But we're not, like, it's the element of,
like, you breaking your ego and you're shattering
yourself in front of Allah Subhanahu wa ta
'ala.
That I am nobody, ya Allah, in front
of you.
Okay?
Na'buduka, iya ka na'buduki, ya Allah,
I am no one in front of you.
This is the utmost level of khudu.
Okay?
And it's the process of removing and submitting
our egos completely to Allah Subhanahu wa ta
'ala.
And ubudiya, ultimate servitude, is the highest maqam
a person can get.
That is what Allah Subhanahu wa ta'ala
says to Prophet Sallallahu Alaihi Wasallam.
Right?
Subhanalladhi asra bi abdihi laylam, minal masjidil harami,
ilal masjidil aqsa, alladhi barakna hawla.
Right?
Sanctify is the one, alladhi asra bi abdihi.
Allah Subhanahu wa ta'ala took Prophet Sallallahu
Alaihi Wasallam, who is abdihi, mera banda.
Allah is affirming the absolute submission of Rasulullah's
internal state to Allah.
That Allah is testifying, abdihi, mera banda, my
servant.
And when he, Rasulullah Sallallahu Alaihi Wasallam, all
support functions in his life were stripped away
from him at ta'if.
At that point, when the angel came and
said, we will collapse.
Right?
I will take these two mountains and collapse
on the city of ta'if.
Prophet Sallallahu Alaihi Wasallam said, hopefully there will
be people that will come from their zurriya,
that will say la ilaha illallah from their
progeny, that will say la ilaha illallah.
And he did not do that.
That's where he, Allah Subhanahu wa ta'ala
decided to take him for isra wal mi
'raj.
Right?
After that, so a few moments after that.
So abudia is an absolute.
And to serve someone or to have this
aqeedah, to have this servitude, submission, is our
natural instructive need.
You can take, you know, Allah Subhanahu wa
ta'ala says, Did you not look at
the person who was taken as his ilah,
his God, his own desires?
We live in the world surrounded by that.
So taking an ilah, i.e. something that
I submit to, my consciousness to, is the
natural ability of a human being.
We do that.
Today we do that with pop stars.
Today we do that with soccer players.
Today we do that with a whole bunch
of different things.
Right?
Over here, Allah wants us to say, Everything
that my heart, my nafs, submits to, I
walk away from that.
And I submit myself to you alone, ya
Allah.
All submissions of mine are going to be
of servitude, of ibadah, are going to be
only for you.
Okay?
Now the word ibadah, the word ibadah also,
Imam Ibn Qayyim, he says, what is ibadah?
He says, every amal that Bani Adam does,
every amal Bani Adam does, Bani Adam that
does, to please Allah Subhanahu wa ta'ala
is ibadah.
So this ibadah can be giving money, sadaqah.
Ibadah can be physical, doing our physical act
of salah and all of that.
Ibadah can also be siyam, fasting, staying away
from things.
All of those things can become ibadah for
us.
Wa iyaaka nastaeen, and you alone do we
seek help from.
Nastaeen is to seek help.
And in specific, you can ask help from
anybody, but when we say iyaaka nastaeen, we
are talking about help that is only provided
by Allah Subhanahu wa ta'ala, i.e.
things that only Allah can provide.
We will go to the doctor to seek
help, but the shifa is not in the
hands of the doctor.
We do not attribute absolute shifa at the
hands of the doctor.
How many of our people we know that
actually took the medication, so they took the
dawah, they took this medication, and nothing happened
to them.
And there are those that didn't take any
medication, and Allah cured them.
So, isti'ana, to seek help in the
affairs that Allah has qudra in.
Yes, what do you think?
Awana.
Awana, good.
A'un.
A'in wa'unun.
A'un.
Okay?
A'in wa'unun.
When in doubt, consult the back.
Right?
When in doubt, you should be able to
see some of the root words at the
back of the sipara.
Not sure if they are going to have
this, but it should be there.
Where is it?
You should have some of the root words
here, some of the key ones, I think.
Common verbs, no, they don't have it here.
Or do they?
No.
No, they don't have that.
Certain places they have it, but this is,
they don't have it here.
It's A'un.
The root word is A'un.
A'in wa'unun.
Nasta'in, A'in wa'unun.
Okay?
Sorry?
Nasta'in.
Nasta'in.
It's mudari'a.
Alamatul mudari'a.
Okay?
We seek help.
So A'un itself is to seek help.
It's noun.
No, it's not a noun.
So root words are, so root words are
root words, right?
And depending on how, again, it's not a
grammar class, but we'll get into this details
of sarf and all of that.
It's just basic for us to know.
Root words are root words, and most of
the time we are looking for just verbs,
okay?
Okay?
Isti'ana, to seek, the word seen has
an element of to seek, and isti'ana,
and from there yasta'een, nasta'een, tasta
'een, all of those, you know, mudar'a
comes in, right?
And awn is the root word of that.
For now, I think if we just know
that, it's fine.
And we'll get into that, I'll make you
identify where is a verb, tell me what
a verb is, just so you visually know
what a verb is.
Yes?
Awn has lots of meanings.
Isti'an means to seek help, right?
So awn itself means to seek help, like
basically, right?
Some form of help.
But it has again, like for example, din,
the daya noon has 22 meanings, depending on
the context of that, okay?
Sorry?
It can be either a verb or a
noun.
Anything can be a verb or a noun.
Yeah, but only two.
Dana is a noun, from dayan, or no,
masdar, it's a masdar.
For now, you just need to know noun
and verb, right?
So nasta'een is a verb, right?
Ihdina, guide us, ihdina, guide us, as-sirata,
the path, al-mustaqeem, the straight.
Ihdina, the word hidaya, hidaya is of two
types.
Hidaya of tawfeeq and hidaya of rashad.
Hidaya, guidance, is of two types, tawfeeq.
Allah can give us guidance and that type
of guidance is tawfeeq, which means Allah gives
you this push to go and do good
things.
And hidayatul rashad, the word rashad, hidaya of
rashad, is all type of guidance that a
baby can tackle.
Allah gives that hidaya to a baby of
a kafir, and a Muslim, and an animal,
you have to go drink milk.
That's also from Allah.
Allah pushes that baby, an animal's baby or
a mother's baby, for him to suck.
He doesn't know.
But SubhanAllah, the baby is there and the
minute, it can't even see.
But when the * touches the thing, the
hidaya of Allah comes, it knows how to
suck.
So that's called hidaya of rashad.
They also call it, another way to call
it, they call it hidaya khas and hidaya
aam.
You will hear this too.
Which is the same meaning.
Khas is tawfeeq and aam is hidaya of
rashad of Allah Subhanahu Wa Ta'ala.
Now siratul mustaqeem is interesting.
Why is that?
So first question for everyone.
Why ask for hidaya when you're already a
Muslim?
I mean we're already Muslim.
We are reading the Qur'an, we're reciting,
we're praying in the salah.
Why ask for hidaya?
I'm already in salah.
Why ask for hidaya?
Hidaya tu mil gayi na, I'm already praying,
I've already got hidaya.
Why ask for hidaya now?
Not necessarily.
Beautiful.
Right.
So number one is thabaat.
You don't know if you're going to get
that tomorrow.
You don't know if you're going to make
it to Asr Salah.
Yeah, you got the tawfeeq for Zuhr but
Allah can misguide you or you can get
misguided by somebody else and you may not
come for Salatul Asr.
So number one is we want thaboot ala
l-hidaya.
We keep asking for guidance so that Allah
Subhanahu Wa Ta'ala sort of like He
establishes us on guidance.
And number two, luzum as-sirat.
How many people do we know?
They started with one understanding of the deen
and then slowly, slowly, slowly, slowly, slowly deviated
to a completely different understanding.
I mean I recently got invited to an
event which I'm not going in Atlanta but
yeah like I was just amazed like this
person he believes in everything so he has
taken inspirations from the Quran and Bhagwat Gita
and this and that and he's put together
some poetry so he wants me to give
Adhan over there.
He invited me for this.
I'm like what is this event?
But again it started with reciting the Quran,
trying to understand the Quran on his own
without a teacher that led a person to
something else and then said let me go
read Gita, it's also the same.
Let me go read this and it's also
the same and MashaAllah everything is great.
And now he's doing a full-fledged event,
tickets paid and stuff and he wants me
to come and give Adhan, right, Hidayah.
So we don't, the second is luzum as
-sirat, Allah keeps us on that path.
The third is every single one of us
can do with little bit more extra Hidayah,
right.
So the third one they say is ziyada
tul huda, that we have this much guidance
but we all know that we could do
with little bit more guidance from Allah.
So we ask Allah for three things, why
a Muslim who is praying asking Allah guide
me on the straight path, number one is
that Allah affirms him and Allah establishes that
person on Hidayah on the path of guidance.
Number two, luzum as-sirat, that Allah keeps
you on the straight path.
And number three, while you're on that straight
path we can all do with little bit
more guidance.
And that's the answer to this question, ihdina
as-sirat al-mustaqeem, as-sirat al-mustaqeem,
the word sirat, the word sirat, sirat al
-mustaqeem, the word sirat basically means two dots
and one single line that goes through it.
Otherwise you have tariq, you have sabeel, you
have all these different words.
So sirat is from point A to point
B, the line that goes, the single line
that can go between two dots.
Everything that is an offshoot of it is
either a tariq or a sabeel, but it's
not sirat.
So from your, when you came in this
earth and when I came in this earth,
we started our journey back to Allah, back
to Allah.
And the only way we can get back
to Allah is the way the Prophet ﷺ
brought that sirat to us.
So sirat al-mustaqeem, there are many meanings
of that, right?
And these are all meanings of the first
three generations.
One of the meanings of sirat al-mustaqeem
is kitab of Allah, the book of Allah.
The first meaning of sirat al-mustaqeem is
the book of Allah.
The second meaning of sirat al-mustaqeem is
al-Islam, Islam is sirat al-mustaqeem.
What is sirat al-mustaqeem?
Islam, the deen of Islam.
The third meaning of sirat al-mustaqeem is
the path that leads you to the deen
of Allah Subhanahu wa ta'ala.
At-tariq ila deenillah, at-tariq hadi ila
deenillah.
The path that guides you to the deen
of Allah Subhanahu wa ta'ala, that is
sirat al-mustaqeem.
And last one is sirat al-mustaqeem is
Prophet ﷺ, right?
And this is also some of the salafis
say, huwa rasulullah.
Sirat al-mustaqeem is who?
Rasulullah ﷺ.
You follow his way, that's sirat al-mustaqeem.
You deviate from his way, you go somewhere
else.
His sunnah is the sirat al-mustaqeem.
His way is the sirat al-mustaqeem.
So huwa rasulullah, al-sirat, al-sirat al
-mustaqeem, ayi rasulullah ﷺ.
Sirat al-lazeena an'amta alayhim, the path
of those that you have granted your favour
to them.
Okay?
Who are these people?
There are five different aqwal of the salafinat,
right?
One of them is an'amta alayhim is
Rasulullah ﷺ.
One of them is angels.
One of them is anbiya alayhimu s-salam.
One of them is mu'mineen.
One of them is shuhada.
One of them is siddiqeen.
All of these meanings combine in it.
Anybody that Allah has favoured there.
What is unifying all of these categories?
One thing that unifies them.
These an'amta alayhim are people that had
ilm and combined with it was amal.
So irrespective of who you choose in that
category, combined ilm, ilm was combined with amal.
An'amta alayhim.
Now ghayril maghdoobi alayhim, the one whose Allah's
wrath was upon, who were these people?
Right?
The Jews.
What did they have?
Ilm and no amal.
They had ilm.
They knew.
Tajidoonahu maktooban indakum fil tawrat.
You find his mention written in your books.
Ya'rifoonahu kama ya'rifoona abna'ahum.
They know Rasulullah the way they know their
own sons.
Like I told you, I actually ended up
going to, having a dinner with one of
the rabbis and he was a rabbi who
was very pro, like he's very sympathetic to
Muslims, right?
And we were having food and I just
wanted, because Allah says, Ya'rifoonahu kama ya
'rifoona abna'ahum.
They know.
Allah can't lie.
So I'm like, you know Rasulullah is, you
know Muhammad is the true message.
And you know what he said to me?
He said, like, you know, like I can't,
like yeah I know but just don't, let's
not talk about that right now.
Right?
And I was just like, ajeeb.
They know, even the ones today, that Prophet
Sallallahu Alaihi Wasallam is the true messenger.
Right?
So, they had the quality of ilm, they
had knowledge, but they had no amal on
that knowledge.
ghayril maghdoobi alaihim.
And not the path of those who received
your wrath.
walad dhaaleen, walad dhaaleen, and not of those
that got astray.
Who are these people?
The Christians.
They had amal without ilm.
They had amal without ilm.
Jews had ilm, no amal.
They did not run into, they had the
book.
It told them everything.
The Christians, they just created their own rahbaniyat,
nibtada'uhaa maa kataabnaahaa alaihim.
Right?
Allah says, you know, and this monkhood that
they developed from themselves, Allah had not written
that upon them.
So they created things in their deen.
And they followed very devoutly, but without ilm.
And that is the case, why Allah is
bringing all of these categories, that oh Allah,
give us the ilm, the path, give us
the path of those people that had ilm
and amal.
And that is the purpose of you and
I sitting here on a Thursday night in
the middle of Georgia, learning Quran, so that,
not that we can just, you know, enjoy
the Quran, but the Quran becomes part of
my life.
I try to put it in amal, maximum
capacity.
And I do not be like the ones
who had ilm, but they don't want to
follow.
Neither do I become from those who are
very devout, they generally mean well, and they
have no ilm.
And you see these categories being displayed all
throughout our community.
Right?
You see people who have ilm and amal.
You see a lot of people that have
ilm, but they lack amal, may Allah protect
us from those.
And you see a lot of people that
really want to practice the deen, but they
just don't want to learn.
Yes?
No, not necessarily, this particular ushadda does not
add, but sometimes it does add, but But
I can read more on it, I don't
remember coming across anything that says specifically about
that, rather maghdoob should be more emphatic, but
I'm not sure why this is.
So this is a quick summary and a
quick reflective tafseer where we try to cover
as much as we can about that.
One point that I forgot about ihdina, I'm
just going to go back, I'm just looking
at So ihdina has four meanings, if you
guys want to write this, ihdina has, number
one alhimna, ilham, say alhimna, inspire us.
Number two, ihdina thabbitna, ihdina establish us.
Number three, wafiqna, from tawfiq, give us tawfiq.
And number four, arshidna, guide us, from rashad,
i.e. lead us to guidance.
All these meanings are included in the word
ihdina, hatha wa sallu wa sallim ala nabiyyina
muhammad, alhimna, number one, thabbitna, establish us, number
two, arshidna, guide us, wafiqna, give us tawfiq.
Alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah,
alhamdulillah, alhamdulillah,
alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah,
alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah,
alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah, alhamdulillah.