Hamzah Wald Maqbul – Yasin 2 Ribat 02022019
AI: Summary ©
The concept of the dead earth is a signal that the universe is towards chaos, and humans have to work towards their own goals to achieve their own existence. The speakers discuss the issue of "will" and the "immediate of the thr centers." They also touch on the "will of Allah" and the "will of the beast" that causes people to sing and tweet. The speakers emphasize the importance of faith in the church and its actions.
AI: Summary ©
So we continue where we left off from
yesterday.
Allah,
after telling the story of
the
that destroyed the people of
Antakya that didn't
accept the message of Sayna,
He
mentions now
proofs of the Haqq of
of this dua, of this of this claim
in this message of Islam.
And so he says,
for the proof of this deen and the
proof of this dawah is
the dead earth
which we brought to life
and we brought out from it, extracted from
it
seed,
and grain from which the people eat.
The dead earth meaning what? To bring, like,
living things from inorganic matter.
This is a sign
of Allah Subhanahu Wa Ta'ala. This is a
very it's a simple
I mean, it's a very simple sign and
it's a powerful sign. It goes down to
something very fundamental, which is what the tendency
the spontaneous tendency of the universe is toward
chaos.
You've
put salt and water and it mixes.
You don't you don't see, like, salt water.
You throw it and then the salt comes
on one side and the water, you know,
comes on the other. Things don't spontaneously sort
themselves out. Rather things,
move toward chaos,
spontaneously.
In order to order things, you need to
invest energy into a system. You need to
expend energy into order things. So if you
wanna, like,
electrolyze
the solution, you can draw the salt out.
It just takes energy.
Spontaneously, everything moves toward chaos. So how is
it that life exists?
How is it that life exists without some
sort of intervention?
And I'm not, you know, I'm not making
any claims about science or talking about that.
It's just a basic question.
It's a sign that a person who ponders
over things should understand that this is something
very miraculous,
and it doesn't happen on its own.
So a sign for them is that this
dead earth, we we brought it to life,
and, we pulled the you know, we pulled
out from it, meaning we extracted from it
grain
that the people
are then able to eat.
And grain is
important.
Why? Because it's the
the thing that allows civilization to exist.
If we're hunters and gatherers like the other
animals are and unable to store store
grain, which is
a high caloric content,
and a decent, you know, source of other
nourishment.
If we're unable to store it, then we
wouldn't be able to have, like, a professional
cast of people who
read and write, record things, study things, etcetera.
Everybody, all of their life would be completely
consumed and what
in in grain and the only
sorry. In the
obtaining of food and the only,
social
structure that would be there is
cooperation with one another in order to fulfill
those basic functions,
where society is impossible without
certain special
gifts from Allah subhanahu wa ta'ala, like these
things like grain that, you know, at first,
hunter gatherers used to gather them in large
amounts, then they figured out how to plant
them, and then they figured out how to,
like, take the the the the plants or
the seeds that are particularly
big or particularly good and then plant them
and then from them,
refine that process in order to be able
to have the
the very,
interesting types of fruits and vegetables that we
have nowadays that are edible and that have
certain traits that make them,
make them really functional and useful for human
beings,
which is not the way that they were
in the wild at first when they were
domesticated. They're very different.
Corn was very different when it was first
domesticated. Apples were very different when they're first
domesticated. A number of, these crops are very
different, which I find really funny
how,
people will
completely talk about stuff for a lot. Like,
even some Muslims that don't
read science or whatever,
they will talk about how evolution is completely
bogus theory and this and that. And it's
like, dude, like, literally these crops within human
history, they have evolved
through artificial selection rather than natural selection, but
to have traits that are useful.
So how can you say it's totally bogus?
I get the fact that, okay, human beings
haven't been recording history for a long enough
period of time that you can see one
species literally turn into another or bifurcate into
2 separate species or whatever.
And, really the the the the proper
for that discussion isn't
fiqh, and it's not
for the most part, and it's not
of Quran.
The actual for that is science. Go become
biology, write a paper
based on your studies and whatever. It doesn't
matter one way or the other. It matters
for the who believe that the world is
5000 years old.
But for us, you know, the basic theory
of evolution is not that mankind came from
apes. It has to do with the random
assortment of genes and natural selection
influence influencing,
phenotypical outcomes in species,
and then eventually producing speciation.
And so if somebody has
a problem with that,
that's not a problem. If someone has a
problem with that, they can go get a
PhD in biology and argue with the scientists
all they want until they're blue in the
face. Let them not make that into a
matter of deen. But at any rate, the
the grain
is mentioned here that this is from the
signs of Allah
that this was provided for for people
And, without it,
it'd be difficult to live a,
an existence that we would consider fully human.
The word meta the word
read,
and the
read, They
mean the same thing.
Means the one who is dying and
who is dead, whereas the is
the one who's who's dead.
But the the meanings are very,
very similar to one another.
And,
says that,
let so let them
or enable in order for them to eat
from its fruit, the fruit of the earth,
and their hands did not produce it.
Okay. It takes, like,
some labor to plant a field and, like,
do those types of things. But a, you
can go pick a lot of these things
and eat them from the wild. And b,
even if you planted the field, it's not
like you actually made
the made the fruit.
It grew on its own. You just kinda
set up a an optimal way for it
to grow so that you can get more
and more out of it. Otherwise, none of
us created any of these things. And this
is one of the reasons I find it
so abhorrent
that,
like Monsanto and these types of companies, they'll
start to trademark the genomes of of
of plants,
and they'll make some small modification and they'll
trademark the entire genome of a plant, and
then they'll hold a patent for it, and
then they will,
you know, based on that patent,
you know,
then withhold from other people the ability to
use
that that plant and the ability to,
benefit from it.
So,
that's I find that very, very ridiculous.
In some way, also, this is a fundamental
issue I have even with with with trademarks
and copyrights
with regards to books of Dean in the
sense that a person may make an original
work,
and they have definitely
they they make an original work. I I
accept that. But the knowledge that they got
in order to get to that point,
it was oftentimes learned for free,
and it's not like Lazali makes a royalty
or whatever from,
you know, from his books.
And what I've noticed from our elders and
from our is,
you know, you have, like, 2 different models
and either it's my property and how dare
you touch it, and I'm gonna flip out
and, like, sue
you if you don't, you know, whatever, if
you don't respect that. And then on the
flip side, the opposite is the the opposite
is is extremism as well, where people are
like, oh,
the the ill is free and how dare
you claim to own the ill?
And the middle ground is like common sense.
Someone wrote a book,
buy it from them.
Why? Because you need to support people, and
so they're selling you the book so that
they don't have to sell them sell the
knowledge.
Because if you
if you don't if you don't pay the
person who did the work, then you're basically
participating in the starvation of the the the
learned class,
which is stupid, and it's haram,
but albeit not on the level, not as
for an individual, but for society, that's a
sin.
And,
but on the flip side, you know, if
everyone flipped out and, like, you know, started
suing one another
because of this and that, you don't properly
own it like that. You know what I
mean? Even though hulama in the past when
they sold the books, they what were they
selling? They're selling the the the book itself,
the physical object. They weren't selling the knowledge.
If you copyright the the knowledge and sell
that, I find it somewhat somewhat problematic. The
problem is this is that a little bit
of common sense will save a person from
a lot of and a lot of technicality
and,
of it, which is that people do rely
on the courts to sort out their disputes,
which is a good way of sorting your
disputes if the law is everything, but it's
not. Not everything is the law. Not everything
is fit. You know?
So,
that's that's a,
you know, that's I I think it's all
these things are egregious in the sense that
they're all, from the father of Allah Ta'ala.
The knowledge, the genome is a type of
knowledge as well. It's not like somebody sat
from scratch and, like, wrote a genome for
an entire, organism.
This is a gift from Allah Subhanahu Wa
Ta'ala, and I think there's a a type
of lack of gratitude
and a lack of accepting,
the gift of Allah by somebody claiming this
is mine and I own it.
The
Allah
glory be to Allah. Exalted is he above.
Anything from comparison.
He who created all things
in
pairs,
from those things that come forth from the
earth and from yourselves and from a whole
bunch of other stuff that you don't know.
And, this is duality as a sign of
the of being created.
All created things are are somehow paired through
opposites. Even the, you know, women and.
You look in the,
they say,
meaning what? That as a human being, there's
male and female.
And through that,
the the lineage of life is propagated,
but it goes down to a much more
fundamental level to the atomic level, subatomic level.
All the things that literally that matter you're
made of, the way it's held together is
through,
different forces that have opposites. So much so
to the point where,
interestingly enough, even materialist people, people, atheist type
people, they wonder about, like, all the fundamental
forces of the universe. They all have opposites,
and so they theorize gravity should have some
sort of anti gravity as well. Why? Because
it's this one force that they can't find
the opposite for, but everything else has an
opposite.
And, and so they theorize it must, at
some point or another, have some sort of
matter, must repel,
other matter just like it attracts it in
some way. We just have, like it's oversight.
We haven't been been able to figure it
out yet.
But duality is a sign of a sign
of creativeness
and,
unity is a sign of the the the
the creator.
And in these 3 ayaat are
and the the subsequent ones after
it are what?
There's a subtext that the the
the real,
of Allah's existence.
That there's a there's
a a a a indisputable proof
for the
the
existence a creator, which
is the need for every created thing to
have a cause in order for it to
exist.
So there must be some existence that itself
is free of cause, and that that existence
has to be the origin of all the
existences and causes and effects. The fact that
all this stuff exists around us,
means that it has to have come from
somewhere because nothing comes from nothing.
There's no
precedent for something coming from nothing. Everything comes
from something.
So that original something has to not only
exist, but also has to be free from
the the the the rule of cause and
effect,
Free from the limits of time and space.
Right? Because cause and effect can only
occur within
within time and space.
And a sign for them is the night.
Means to,
to to to rip something off, to pull
something off.
Is like the word for, like, a butchery
and or a a, slaughterhouse, I should say.
So Portubi says,
right, that when it's ripped off. Right?
And
are both they both mean the same thing.
They're 2 different,
they're 2 different,
dialects for the same word, and it's the
word to, like, peel the skin off or
to skin an animal to pull the skin
off of an animal.
And so Allah has a sign for them
is
that we we pull off the we pull
off the day from from the night,
and then leave them in the dark.
And,
which is, you know, the is
the the rhetorical style is impeccable. Why? Because
darkness isn't a thing. It's just an absence
of light.
So Allah says that we we we pull
the light out of the we we withdraw
the light, and then they're,
they're,
they they we make the night by pulling
the light off for out of the day
and, then leave them in the dark.
And that the sun,
that the sun, runs
to its fixed position
or in its fixed position.
This is the this is the the
Taqdir.
This is like the measurement and fixed commandment
of,
Al Aziz Al Aleem,
the the mighty, one who is possessed of
all knowledge. And so there's there's a hadith
with regards to this idea of the most
part of the shams,
the
the the the place where the the the
sun is fixed at.
And so there's the the hadith of,
of Bufari.
That, the prophet
said to Abu Zar, at the time the
sunset,
he says, do you know where the sun
is going?
And Abu Zar
responded,
Allah and his Rasool
know best.
And he said,
indeed it goes
away,
until it it makes Hajjda underneath the arsh,
underneath the throne
of Allah,
and then it asks for
and it asks for permission to to come
back, and permission is granted.
And a time will soon come
where it will go and prostrate and make
sajdah in front of Allah, and that sajdah
will not be accepted.
Meaning what? The sajdah happens and then it
asks for permission to come back. So not
being accepted,
means what? That it will then ask for
permission and permission will not be given. And
it will be told go back from from
the the the way you came.
And when it does that day, the sun
will rise from the west,
And this is the,
this is the explanation of
Allah's words,
And the sun
runs or moves according to
its its fixed its fixed position.
This is the
this is the Takdir of of the the
the the mighty and the, the all knowing.
Now,
before everybody
has a heart attack and says that's not
how the solar system works,
you have to understand a couple of things.
One is that the
words that the prophet used to describe,
they're not only referring to the reality in
the in the scene.
Rather in the grave, there are things are
happening.
And oftentimes when something happens in the ghib,
you have to use words to describe those
things that there are no words to describe.
So things are spoken about in So,
you know,
I guess there are some people who have,
like,
an inability to get beyond literalism, and in
in some sense, that's there's the dean allows
that.
As long as a person, a person who
is has that literalist bent,
makes a disclaimer at the end of their
literalism that,
you know, and Allah knows best or whatever
this means whatever
Allah knows it to mean, which is also
a very literalist thing to say, but it's
a good a good thing,
then then people kinda get off the hook
for that. But, you cannot you cannot take
all of these things,
as they first come to your mind because
every mind is different. That's itself not an
objective standard.
So,
when the Rasool Sallallahu Alaihi Wasallam says it
goes until it
makes sense that underneath the throne.
First of all, everything is underneath the throne.
The throne is not like a chair in
the sky, rather it's an edifice,
made of light that surrounds the universe from
all sides. So everything in existence is underneath
the throne.
So in that sense, the sun is the
sun is underneath the throne,
anyway. And when it says that it makes
sajdah,
Allah knows best what that means.
But but it's possible, you know, it's not
munafi. It wouldn't be like it wouldn't be
it wouldn't conflict with any of the meanings
known from Revelation.
For this idea of the sajdas to be
what? That it conforms to the
the the the the rule, of Allah's commandment.
Right? There are all these things, gravity, all
these
different ways that the physical world works around
us, that it's possible that the just means
the it's
it's being subject to,
subject to those,
to those rules and to those laws and
to that that way of functioning, that way
of being.
And,
it's something that can happen in in in
any in any and every moment.
There's another there's another,
there's another
narration
that mentions that that it will literally go
somewhere and it will stop,
and that's what the mostaqar is.
And, you know, anybody who knows anything from,
for example, from
from geometry
and, from algebra.
Like, if you throw an object up in
the air, we know mathematically
at some point it stops.
When it's at its maximum height, it literally
stops moving just for an instant.
Right? And so when you have a when
you have a
when you have a circle a circular orbit,
assuming that the orbit is completely perfectly circular,
which it's not,
but assuming that that's the case, at least
it looks like, you know, it looks more
circular than it looks elliptical.
The moment of stopping is when the the
the the the distance
between
you and the sun is at at its
maximum distance,
whether in the
when it's in the the context of the
earth spinning because we know that
the the earth is going around the sun
and not the other way around, even though
to the point from the point of view
of the observer, it looks like the other
way. This is something you use in Arabic,
the Arabic language uses Qadb all the time.
It uses
inverted expressions all the time.
That's why in Qasit and Mukshat they mean
exactly opposite things.
Right. That's why Mushuq'a depending on what
preposition you use for it,
mushayqunmin and mushayqunala,
they mean exactly the opposite thing. Mushayqunminhu
means that they're afraid
of him, Right?
And,
you know, to say like Ashfaqnafihi
means that they would be, they would have
mercy and kindness and tenderness. This is something
that happens in Arabic all the time where
you use the same word to express opposite
opposite meanings. So that's not something Farfetch'd.
But at any rate,
whatever it means that the the the the
the sun comes it's to its place of
stop.
The point this is something is very important
for us. The point of the Quran is
the point of the entire revelation is not
to teach you stuff that you can figure
out from observation anyway. This is a Hilaf
that we the Ahlus Sunnah have about the
Marta Zillah. Right? The Marta Zillah, they say,
oh, lucky the perfectly rational mind can figure
out everything from Wahi. We say, no. We
say the point of the Wahi is
Allah
taught man the thing that he didn't know,
the thing that he didn't know from before.
And so it has to do
with things from the grave, things from the
unseen, things that have to do with your
salvation,
in the akhira.
That's what it is. It's not like to
teach you physics and astronomy and all this
other stuff, right? So when you interpret the
words of the Hadith of the prophet sallallahu
alaihi wa sallam and the words of the
Quran, you have to do so in understanding
that in mind.
That this is not a prescription or a
commandment for us, that this is how you're
going to do physics, this is how you're
gonna do math. This is how you're gonna
do biology, this how you're gonna do chemistry.
That's not the point. I mean, we don't
you don't need Waha. You don't need revelation
for that.
If that was the point, then it would
have made more sense instead of Allah Ta'ala
sending down Aliflam, Meem, and Yaseen, and Baha,
and all, you know, the different surahs of
the Quran. Why didn't he just reveal the
Halliday Resnick and Crane, you know, physics book?
That would have made more sense, it would
have been a more efficient way of of
doing that. But coming back coming back to
this issue,
that the sun goes,
to a point where or go the sun
goes and it's in a state of submission,
it makes to Allah
and Allah allows it to go back. And
then the the interesting thing I I found
about this hadith is what?
Is that,
at some point it will submit to the
rules and will not accept that.
And and then
will go back where you came from, meaning
the sun will rise from the west.
This is a not that not that we
look at the theories of physicists in order
to validate our belief in in the Kitab
and Sunnah, and when it happens, it'll happen,
it'll make sense of the way it happens.
So we can only speculate until then. So
this is, you know, gems, that's why we
use the word gems and not tafsir. Right?
That even even the the the flow of
time,
right, there are those who say the big
bang, the universe is expanding
and it's from the physicist, and they say
that that naturally it will reach a point
of maximum expansion
where the the
the energy that is from that blast, which
is propelling it
against gravity
to keep expanding. That once that energy is
spent,
then then gravity will take over and it
will collapse again. And so there are those
who say that their eyes that even time
will start to flow backwards at that point.
So what would that be?
The sun wants to go according to the
the rules that it's been given, submit to
the rules that's been given
until that point. And then at some point,
Allah says, no,
I'm not gonna accept that from you. Meaning
what? That those that that that that's that's
over. Now it's all gonna
it's all gonna collapse again. Now it's all
gonna go. The sun will have to go
back from the side it came from. Like
I said, when it happens, Allah knows best
how it's gonna happen, and it will make
sense when it happens.
You'll understand, everybody will understand, nobody will be
confused that like what happened.
But,
the point is is that a lot of
these things they're using words to describe
realities that
that that that humans don't have words for.
And definitely the, you know, the Arabs in
Jahiliya,
they didn't have words for them. You're gonna
tell people about the big bang, and you're
gonna tell them about the big crunch, and
you're gonna tell them about, you know, all
the electrostatic
force, and the strong nuclear force, and the
weak nuclear force have opposites, but gravity doesn't
have an opposite. You know, like, it's weird.
It's weird, like, if you just like, you
know,
learn,
you know, Darshan is on me. How are
you gonna talk about any of these things?
You could be have been madrasa for the
last 8 years, and can get up and
give a, you know, very detailed
explanation of the from
the poetry of Jahiliyyah. But how are you
gonna explain something like that to, you know,
even even even those who understand it have
difficulty finding the words to explain it if
they're not given to them.
And that terminology
evolves as a science evolves.
So the people who don't even understand the
concepts that that that underpin them,
you know, it's gonna be described in a
different way. And this is one of the
this is one of the miracles of Rasool
Allah Subhailahu Wa Salam was he's able to
boil down things in order to explain remarkably
complicated things,
to people,
only giving them the functional
what they functionally need in order to,
you know, in order to, benefit in their
dunya and their akhirah,
without bogging them down with so many details.
And if you wanna know about so many
details, we'll we'll get to so many details
in just the next Ayat
very shortly.
But,
so that's that's that's the, Urshamsul
Tajil al Mustaqarilaha.
Now interestingly,
there actually is,
narrated from Abdullah bin Mus'ud
and from Ibn Abbas, the
It's haram to read in the salat,
because it's Muhalif,
it doesn't conform to the Uthmanic,
orthography.
And oftentimes,
what they refer to as the of
of Abdul Abin Mus'ud or the
of other people, in this case, Abdullah bin
Abbas or the Allahu Anhu. I feel like
it's not necessarily that they used to recite
like this, but they used to have a
way of making tafsir of the ayah
that is very similar to the text of
the Quran itself in order to explain what
it means.
But it has no fixed place,
meaning it's it's also moving itself.
And and, both are can be true at
the same time that the sun
It moves in its fixed place, meaning in
relation to the rest of the solar system,
its places is is fixed.
But it's also
means that it's also itself constantly turning,
and it's also itself, so it's never comes
like a 100% to rest. And it's also
itself,
moving, moving in,
a a a
a
a higher celestial orbit that's more difficult to
discern
within the galaxy, and the galaxy is moving
within the galaxy cluster, etcetera, etcetera. All these
things are moving around.
And just like that, it's not, it's not
proper that the the the,
the sun
should be like
the be like the the the moon. To
the some of the some of the,
Mufasilin say that they don't that they shouldn't,
like,
collide with one another.
I think the Ola Tafsir is what is
that that it's like the the light of
the sun is different in quality than the
light of the moon, And the quality of
the sun is different than the quality of
the moon.
And nor does the
nor does the the the the the night
overtake the day to the point where it's
just it's just night.
And all of them,
are swimming
in their, in their fixed in their fixed
orbit,
which is beautiful.
Insan has, like, a love of order inside
of him, at least somebody who's functional.
This is a a a a a a
quality of Shephonic people.
The the the the hatred of order and
the desire to violate order, that you see
something in order and you wanna see it
as chaos.
And such people will resent order at every
turn. Do you understand what I'm saying? They'll
resent order. There's a difference between resenting or
order and violating order.
Human beings violate order all the time.
You see, for example,
a beautiful plant, a beautiful animal, but you're
starving to death, so you wanna eat it.
There's order you violated. You killed the animal,
you killed the plant, you ingested it, and
turned something that was something so beautiful into
human refuse.
You violated the order because there was some
sort of need for that.
But to resent order,
it's it's different because there's no need for
that at all.
There's no need that's satisfied by it. In
fact, it destroys the need that you have
in your heart for for order.
And Allah represents the ultimate order and shaitan
represents the ultimate chaos. That's why we this
is, I mean, we live in this time
and age we live in, for example, where,
you know, it's now being drilled into like
school children
that well, you know,
a child can have 2 daddies or 2
mommies as long as they're happy, etcetera, etcetera.
Look, if somebody's
has tested them with, like, a same *
attraction or something like that, human beings violate
order. There are a certain violation of order
that is,
is Allah will forgive to people. And there's
a certain amount of order, violation of order
that Allah won't forgive or doesn't allow at
least. He may forgive afterward if a person
repents, but he doesn't allow it. The sacred
law doesn't allow it. But even if a
person is, that person is
there, Allah has tested them with this attraction,
and they violate that order because of it.
To resent the order, this is a type
of stupidity, and ancient people were were not
like that. Right? You
see, for example, the the,
the the renowned Roman emperor Marcus Aurelius, he
was a he was a well known he
was a well known pederast.
He was,
not only a homosexual, but he was attracted
to, like, boys, basically.
They say that the most
the most
rigorously well attested to,
individual for whom they find statues from from
from the Roman Empire is a a one
of his slave boys that he was, like,
completely in love with.
He made more statues a slave boy than
any other emperor himself actually had any statue.
But you don't see Marcus Aurelius saying, well,
you know, like, people need to accept the
fact that,
you know, what he just did what he
did and that's it. He was done with
it. He didn't resent order. Like, heterosexuality is
a disease that we need to why? Because
people had a certain type of common sense.
If heterosexuality is like a type of, like,
disease or the encouragement of it is a
disease, then human race is gone. It's done.
Do you even understand why people have sexual
desire? Do you even understand why, you know,
how the reproductive they call it the reproductive
system. So if it's not reproducing anything, it's
obviously
system wide. If you're gonna discard that that
that understanding of it, then the thing has
no use in and of itself or no
meaning in and of itself.
Right? This has nothing to do with a
person's personal conduct or whatever. This is a
more abstract issue that the people who resent
even those understandings,
that's that's,
it's
an expression of the resentment of order
and the,
the embracing of chaos. Otherwise, all of Allah's
creation has so much order in it.
I remember I was watching,
I watched the the, Blue Planet.
It's like a BBC documentary. They say David
Attenborough, who's the
the, the narrator of the thing. He's like,
apparently, he's an atheist, which completely blows my
mind. If If you see that, like, types
of things that that are just in the
ocean, like, nobody even thinks about the ocean.
The strange type of
order and relationship that animals have with one
another, like like, an unrelated species, the way
things function,
the way animals find workarounds to, like, survive
in the most weird, like, types of
of of of of,
circumstances,
temperature, pressure regimes, chemical,
chemical regimes,
what you know, how they how they just
get by. It's like really it's really amazing.
You know, you have to you have
to wonder that how is this
how is this possible? Like, weird, like, weird
stuff, like a pot of dolphins and a
pot of, like, pilot whales will meet up
with each other and, like, talk for, like,
you know, whatever for for 3 days, like,
every year randomly. Like, what
evolutionarily,
what does that serve? You you understand what
I'm saying? If everything is just like, if
everything is just moving according to some sort
of,
some sort of, like, utilitarian
drive to reproduce your genes or whatever. There's
so many, like, things of beauty in in
in the universe that are not
explicable that way.
And so when a person who loves order,
they see that and it reminds them that
they're Allah, they reminds them of Allah, not
only because
it exists, the exist mere existence of anything
itself is a daleel of the
the the creator.
But then to withhold beauty inside of it,
the beauty which is what? It is order.
Right? If you take all the colors and
mix them, then nothing looks pretty. But if
you see all the colors separately, if you
see everything in its place, then you it's
a picture. Right? Otherwise, if you just randomly
throw pixels on the screen, it's not gonna
look nice. You order them properly,
then
every person Muslim and Kaffir, both
will will will accept them and will will
will will love them. Then if you look
at the way that the the celestial bodies
move,
the the sheer amount of order is mind
boggling,
and it's it's a thing of beauty. And
it it reminds a person of the creator
The sibaha
of of all of these things in the
in the creation is a is a thing
of beauty and it's a cause of joy
for the person who believes in Allah ta'ala
and who loves order, and it's a sign
of Allah
being there. Right? Everything, like, everything we consider
to be beautiful, all the beauty is in
order.
Music.
Right? So fine. We're gonna put the issue
of music apart for a second. But what
is music? It's all in order because it
has to be performed through time.
If nobody if nobody plays the correct note
at their correct time, it's just squawk. It's
just noise.
But something happens,
something happens when you when you put it
in order that makes it, like,
really magical. It can even make it satanic
at some point because it has so much
control over a person.
But that's one of the one of the,
there's a nazam of
of, of, that that that that he's talking
about the love of Allah
that that the the birds
when they remember Allah
and and his love,
you'll hear them chirping and tweeting in such
a way that even a a person who
is a or not,
meaning a person who is a master of
of the intellect.
That person will,
that person will be excused for themselves
starting to move. Let me just pull out
the the Nazim real quick.
Inshallah.
So he says that he he says,
in in a very rudimentary translation, he says
that don't you look at the birds,
oh, young man,
when,
when they remember when they remember home,
the softness of their heart will lead them
to sing.
And they will through tweeting, not like the
dumb Twitter kind where people, like, accuse one
another of, like, being, like, whatever a kaffir.
But the,
or or or the opposite, the twin sister
of Takfir, which is only Allah can judge
me.
So is this is
that that this softness that enters into the
heart and causes them to sing, it will,
give them relief by by by tweeting their
song,
the song of that thing that's latent inside
of their heart,
and and
the the the limbs
and the senses,
and and the understanding of meaning
from the outward to the inward, all of
them. All of them. Tarab is what? Tarab
is
like a word in Arabic to describe the
state of, like, being in the zone when
you hear, like, good music.
And so this is one of the reasons
that the majority of the fokaha, they they
forbid, like, the playing of musical instruments because
you waste the tarabas
is a a physical thing that that is
supposed to accompany the of
the haqq.
What's the greatest order bearing witness to the
haqq?
So the talab is reserved for that. But
when you, you know,
forgive my, you know, the forgive the French,
you know, you speak French. Right, Adil? Right?
Forgive the French, but when you piss it
all away, uh-uh, listening to, you know, some
Kafir sing about committing or, like, some other
ridiculous stupidity.
What are you doing? You're using the the
right thing in the wrong place.
That the should come over a person when
they hear the words of the Quran or
the the of someone speaking the Haqq, whether
it be poetry or whether it be,
whether it be in,
in a righteous exhortation, that that state comes
over a person sometimes. You're sitting in a
baan, and even the guy giving the band
himself is a useless person.
You know, he's just gonna 5 minutes after
the band is over, he's gonna go on
the back and smoke a cigarette or something.
You know what I mean? But, something happens
where everything lines up and he says what
needs to be said and the people hear
what needs to be heard. And this, like,
Ajib state comes over the people. What is
it that that's reserved not
for,
you know, it's not reserved for Beyonce and
Jay z and other people who I don't
even consider to be artists, although they may
be entertainers.
But, it's not reserved for that. What is
it reserved for? It's the
that when you see when you see the
the the the the just the sheer staggering
order of the
the cosmos,
it causes the start up to come over
you just like the birds. The birds at
some point are moved to have to tweet
their song,
and the the the the the that comes
from their heart. And so the limbs will
enter this tarab and the senses will enter
this tarab and the the the the the
meaning or the reality inside of the heart
will enter into the state of tarab,
and
the bird will start to dance. Like, you
see the way the the the birds will
the birds will move,
out of longing
for
for for for the homeland, longing for home,
and even even, a a a a a
person who is known for their sound judgment
and for their
command over their,
over their their intellect.
Even that person, you'll see that their when
they witness it, even their limbs will start
moving. They'll start to, like, kinda move to
the beat,
as well when that song is, when that
song is sung.
Says
young man, he says this is the way
that they the the the the spirits of
the people of love,
are, that they also start to move, out
of,
out of longing for the
for the the the the radiant realm.
Meaning what? Because obviously, if your if your
love is for order, this dunya is a
complete it's a complete freaking mess.
Everything is a mess.
You know?
Nothing is running the way it's supposed to.
Not in
not in, in any way, shape, or form.
So what just like just like the bird
longs to go back to its home where
it came from, it will go fly all
around the world, and then it will come
back to roost in exactly the place where
where it was born. Just like that, a
human being also when it remembers the
the the the the the radiant and higher
realm,
it will feel that that that place. So
all these things when you see a little
glimmer of order, you're like, that's how stuff
is supposed to be. It makes you happy.
It makes you wish to it makes you
long for that place again. Even though the
the order over here is is is is
impermanent. It's
it's,
it's temporary. We only see glimpses of that
that that complete order over here, but it
reminds a person. Like, a person should see
it, and intuitively, it should remind them of
of Allah and of
of Jannah. So
that's what. Right? The opposite of what
is what?
Right? That that one day when the the,
you know,
the the the the the sun and the
stars and all of these things, they start
get they get ripped out from their their
their places from the order. When the sun
makes such that and it's not accepted,
and it asked to enter the way that
it enters according to its its its habit,
and Allah doesn't give permission. All of the
order completely breaks apart, then you know that
this dunya wasn't the place that you were
longing for.
That you're not gonna find in the in
the the what you should have been looking
for in the. You're not gonna find in
the creation the thing that you should have
been looking for in the creator. And again,
this is what this is encouraging, Allah encouraging
the Rasulullah
that
if they don't accept it, it's not your
fault, and it's not a fault of the
message. The message is very common sense.
And it's very clear, the reasons are other.
So
Allah.
We we have fixed for the for the
for the moon, Manazil, that it will literally
go through different stages
on a set path,
until it
returns like,
or like the old withered up stock, meaning
it becomes like a like small thin crescent.
It starts like that, and it will return
to that after having been a full moon
in the middle.
So it describes the order of the moon
as well. And so we talked
about,
like a lot of information,
too much information.
Urtubi mentions that the Manazal of the moon
are 28.
The lunar month is 29 and a half
days. The Manazal are 28. Why? Because of
the 29th night, you can't see it.
It's not
So,
you know, it's like a like the the,
you know, going too far price goes to
the Arabs.
That every one of those every one of
those,
they they actually have a name.
And they're they're really they're really,
they're really weird names too. It
says
he says he says
sorry.
That's that's somewhere else.
I forget where it was, but he he
he
yeah. There we go.
Yeah. They
all have names. There's
4
groupings. Sorry.
Seven groupings of 4 sets of names.
And every one of them have, like, a
name for the different,
for the shape of the moon and the
the different,
those different 28 days.
There we are.
The the names, Sashartan
walbutayin
walthora
with dabaron
well, Hakka,
well, Hannah,
with,
well
etcetera.
So we're, you know, we're I think like
whatever, just like 10 into them. So I'm
not gonna read all of them because they
don't mean anything. But these are this is
the reason why Arabic poetry is so difficult
to understand because somebody will use one of
these words in order to fit something into
the wasn't and all they meant to say
was the moon, but, like, it didn't fit
the wasn't so they'll
so I'm not the guy to learn Arabic
literature from,
but these things are interesting, like, you know,
there's there's there's literally the the and these
words are from Jahiliya. It's not like a
Muslim, you know, made these up. But even
in Jahiliyah, just a person who's completely illiterate
and just, like, lives with their animals in
the desert,
there's they've made so
much of the, of the order
of of these things that they themselves have
the words for them.
It means that it's
it's not something that, like, goes unnoticed.
And
so
and a sign for them is that we
we we carried their their progeny with them,
in the in the packed fully packed ship.
And so there are a number of Akwa
of the. What does this mean?
The one that seems to make most sense
to me is the, the the the the
arc of Sayed Anul alaihislam.
Although there are, there are,
also the olamas say that this also can
mean what? Like that a person carries the
genetic material for their descendants, their progeny with
them,
inside of them, or the mother carries the
the the
carries the womb that that she's going to
bear her children with and her children
with her,
and Allah Allah Allah knows best. The reason
I prefer the arc of the
is
that Allah then says that we created like
like the like of that that ship,
meaning other ships that they also ride. And
if we wish to, we we we can
sink them.
And,
means.
Right?
Surah means to scream, and
literally the cry for help. That that person
their cry for help is meaningless at that
point,
nor will they be
saved. Except for if we send our mercy
to them. And even then, it's only for
limited time. The ship is sinking, you cry
for for help from Allah, he sends you
help, you're gonna die anyway one day.
So because the mention of sinking is made
here,
so,
it seems to me that that that that,
it makes more sense for
for the fulk to be the ark of
Sayna Naw, actually a seafaring vessel rather than
a majaz or a
a
a metaphor for
for for the human body carrying its progeny
with it.
And it would set when it said to
them,
fear that which is in front of you
and that which is behind you,
in the hopes of
you attaining mercy.
Despite, despite the fact that nothing no sign
will come to them from the signs of
their lord except for they turn their back
on them.
And so what does it mean to fear
what's in front of you and what's behind
you?
There are a number of
but the the the summary,
from them that
that seems to be the most apparent is
what's in front of you is the dunya.
I'm sorry. What's behind you is the the
is your past and what's in front of
you is the future, or what's in front
of you is the dunya, and what's behind
you is the akhirah, or the other way
around.
It's interesting actually, this dichotomy between what's in
front of you and what's behind
you,
We talked about that yesterday. Both are there,
that the front is the dunya, and the
back is the akhirah, and the other one
is that the front front is the akhira
and the back is the duniya. The back
is the duniya. Why? Because it's in your
past and the akhira is in your future.
The front is the duniya. Why? Because you
can actually see it, whereas the akhirah is
you can't see because you can't see behind
your back. But the point is is that,
it's a it has to do with the
dichotomy of a person's dunya and akhirah. That
fear Allah Ta'ala when it comes to your
dunya, the way you live in this world,
and fear Allah Ta'ala
when it comes to your akhirah,
where you're going.
The hope and the hope of you being
have mercy being had on you. But no
no sign comes in from the signs of
their Lord except for they,
turn away from them.
That that uh-uh uh-uh and if it said
to them, spend,
from that which Allah has given to you.
Meaning what? Give charity.
The people who disbelieve say to the people
who believe,
why should we feed or should we feed
should we feed the one who, Allah if
you wish to fed him, he would have
fed him
fed them himself?
Indeed, you are,
you are, in manifest error. And this is
something that people say all the time. In
fact, in this country, a lot of, like,
people are considered to be religious people will
say stuff like this. Little protestant theology about,
like, you know, that, god favors the righteous
and the virtuous
by giving them by giving them prosperity in
this world.
And he punishes the wicked by giving them
material poverty in this world. That's essentially what
this is, which is not the old,
it's not the old,
what you call belief of the Christians either.
And, if you think about the life of
Sayna Aqsa alayhis salam, like, you know, he
should be flying around in a private jet
and, like, Rolls Royce and have, like, you
know, a mansion.
Otherwise, he's not, you know, he doesn't seem
like a very good guy either according to
this model. So it doesn't it doesn't make
a whole lot of sense. It makes sense
in the context of being materialist. It doesn't
make a whole lot of sense even in
the context of being a Christian,
and Allah
knows best. You know, you can ask them
to explain their theology. They do it better
than anyone else will. But,
this ayah, it's narrated that that the Shat'an
Nuzul of
this ayah coming down,
again,
the
ayah have
have particular
context in which they come down, but that
doesn't mean that the general meaning of the
is not not true as well at the
same time.
So,
is is what is
So Abu Bakr used to he used to
spend from his money to feed the
the the Mesakim of the believers, the the
indigent and and people of dire poverty of
the believers.
And so Abu Jahl, I mean, they're all
family.
Right? So Abu Jahl to us is like,
yeah. If we see him, we're gonna, like,
smoke him, you know, because we don't know
who he is. To them, it's like his
uncle. You know what I mean?
Which is really that's exactly what the the
the,
the Right? They're the 2 young men from
the. They heard about what what kind of
a nasty person of what a horrible piece
of work Abu Jahal was on the day
of Badr. So they they asked they asked.
They said, point him out to us so
that we can we can go for him.
You know? We we can do them. We
made the to do list. Why? Because it's
not family to them. They just know that
this guy was a jerk to the prophet
sallallahu alaihi wa sallam. Right? But you you
know? So which is the which is the
more difficult test to deal with him when
he's just a stranger and say we're gonna
go kill him, and they did.
Or what's some more difficult test when he's
actually like your relative and you actually have
to, like, deal with him, like, he's your
uncle.
You have to that's some it's a more
difficult test, in fact.
So what happens is that, you know, one
day he passes by uncle g, and and
he's, like, you know, giving out money to
the to the.
And
Abu Jahal
asked him. He says he said, you know,
they have, like, their little Facebook discussion,
little Twitter exchange
that that,
don't you believe Allah is capable of feeding
these people? And,
says, of course. Yes.
He is. He says, so what's what's his
problem then that he's not feeding them?
And,
Sin Abu Bakr radiAllahu anhu says, no. It's
not a problem. This is and this is
Abu Bakr
understanding, looking at the data and putting the
pieces of it together in a cogent
way that makes sense. So Allah tested people.
He tested 1 group of people with poverty,
and he tested another group of people with
wealth.
And as for the people who,
have were tested with poverty, he commands them
to patience. And as for the people who
are tested with wealth, he commands them to
give.
And so Abu Jahl says, to Abu Abu
Bakr, you're a misguided person. This is just
making up to solve fluff. Makes no sense
to me.
Do you think that Allah is able to
or are you claiming that Allah is able
to feed them and then he doesn't feed
them? And then you're the one who's gonna
come feed them?
And so,
Allah, ta'ala, sent down this ayah,
in
order to
say that what Abu Bakr, his his version
of the
his or his story or his explanation of
the way things are is true in order
to validate it
in order to validate it. And so this
idea that, you know, if Allah wanted to,
he would have taken care of this is
yeah. Of course. It's true.
But what is it? It's a word of
the Haqq that's being used in order to
to to justify the bottom. The fact fact
of the matter is yes. If we're gonna
leave it to what Allah wants, then if
Allah wanted, he would have fed them. And
if Allah wanted, he would have given,
the person who says that instead of, you
know, choosing for him to go to Jahannam.
So that's, like, kind of the what the
* with regards to predestination.
It's not understanding what Allah wants out of
you in this scenario.
Otherwise, if you're asking why did Allah do
this? Why did he do that? He did
what he wanted because what he wanted. That's
his job. He does it best.
You don't need to worry about why he
does what he does, but you and I
need to worry about why we do and
what we do, in order that we should
attain salvation on the day of judgment and
ourselves escape a bad end.
Insha'Allah, we'd break for for salat.