Tafseer Of Surah Teen

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Ismail Kamdar

Channel: Ismail Kamdar

Topics: Tafsir

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Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Assalamualaikum warahmatullahi wabarakatuh last week we completed our three week tafsir of surah in Sha, Allah I'm not sure we looked into the episodes in details at that surah. This week inshallah we are moving on to the next surah in the Quran mentioned directly after surah in Shira and that is Surah 13. Now surah Deen is a very important sutra It is one of the sutras which Rasulullah sallallahu alayhi wasallam used to recite, and he saw that there are many narrations of this, the most famous of them, his generation,

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from Alibaba, even as a broker dealer and who said that once I was on a journey with Rasulullah, sallallahu alayhi wasallam. And he played the Shahada, he recited what Dini was a tune, and I never heard a more beautiful voice or style of presentation than him. Likewise, Abdullah in the Xena rates the devil Sousa Salallahu alaihe salam used to recite what he knew was the tune during the McRib Salah, the other nations which mentioned that Isha sada as well. So, this is a surah which it is from the Sunnah to recite it in our solar

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and it is a sutra which has a very powerful message surah a teen is known by the early generations and Surah watin he was a dune or Surah watin

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later generations it took on the shorter name Surah 18. And the name comes from the first word of the surah which is what Tini was a tune. And this surah according to the majority of scholars is a Moroccan surah revealed very shortly after surah brooch.

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So it's one of the early makan revelations and the topic, you know, its placement in the Quran, it has been placed according to the divine world.

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Just after surah alumna, SRA, and what's the link between this and the students before it? Well, the sutras before Surah 18 were showing us the way to rise up against the challenges of life and be the best of mankind.

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And surah Deen summarizes this message in a few lines

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were allowed to be handled data tells us in the surah

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Rahim what teeny was a tune what already seen in her body I mean,

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I swear by the fig and the olives, and by the sacred mountain of tour.

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And by this beloved by this safe city by Mount Sinai and by this safe city, called Hala canal in Santa Monica cwieme Suma rodina, who as well as Abilene inland levena maneuver, Amina saw the head upon the home address Coronavirus

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that definitely I have created mankind in the best of forms. Then I reduced him to the lowest of low except for those who believe and do righteous deeds. for them. They will be an everlasting reward, an uncountable reward for my ukulele book about how to be Dean Elise Allahu be Camila Hakimi. So why didn't you deny the Judgment Day is Allah not the best of judges. So we can split this data into three parts. The first three verses being the custom D owed by Allah subhana wa Taala, where he swears by four things on the importance of this topic.

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The next three verses are the main topic, which summarizes one of the core themes of the Quran, that unless mankind believes in those righteous deeds, we are headed towards being the worst of the worst. And the final two verses deal with the logic and the wisdom behind the existence of the day of judgment and the afterlife. So we'll go into it in Sharla. This surah

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begins with the custom and OT and we mentioned before that As humans, we are only allowed to take oaths on Allah subhana wa tada Allah subhanaw taala can take an oath or whatever he wills and from the things which Allah subhanaw taala takes an oath on

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in the Quran.

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Either they are something which is beneficial to us, or something which is Mubarak something which is blessed in the sight of Allah subhanho wa Taala. And usually there is a metaphorical link or direct link between what he's taking on and what is the content of the surah so in Surah, 18, the old is on 14 what in the fig

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was he doing the other three or just the all of

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what already seen in

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and Mount Sinai? Who hasn't but I didn't mean and this safe or blessed city. So the first two things which allowed to handle take the old on what Tony Dini was a doing these two things are

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the

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these two things are foods or they are food substances which Allah has created for us. And the next two things is one that takes an old one, which is to reasoning and handled by the amine. A pleases scholars say Allah subhanho wa Taala has taken an oath in the surah on two types of foods and two places, why these specific foods and these places and what is the link between them? Well, for the first verse 14, it was a tune, there is a lot of difference of opinion and discussion amongst the scholars on what is meant by it, we just going to go with the most common and famous views. The first is the Allah subhana wa tada is swearing by these two types of food because they are two foods

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which were common or which were famous to the Arabs, the teen was regarded more as a luxury to them and the fig was a more of a luxury to them and the other was something which was the everyday food for them. So Allah is wearing first by two foods which are known to them. So this is something which is known to them something which is important to them. The other

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other interpretations receded, that fig and the olive actually referring to places right, because in classical Arabic people will refer to places by things which they are famous for. So you will find that some of the scholars mentioned that a dean the fig refers to Damascus Syria, was they don't end the olive tree refers to Jerusalem. Must Luxor. Some says 18 refers to Makkah, most of them seem to see the two refers to Palestine or Jerusalem. And this year, Allah subhanho wa Taala

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is referring to these places. Because these were the birth of much of the revelation and much of the prophets, many of the prophets came from these areas, specifically Palestine or Jerusalem. So Allah subhanaw taala is reading by the places of Revelation. And really, if you take it in context of the other two verses, this makes more sense. Because what Dini was the two are talking about food, but what do you mean what I mean, are talking about places. So if you go with the interpretation that we're dealing with a tune is also referring to places. That means all four roads are on places of Revelation, right? All four roads are dealing with places of Revelation, to allow to handle a swears

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by four places in which revelation and prophets came by Palestine, Damascus, were to reason in and Mount Sinai, Mount Sinai, what is Mount Sinai? Mount Sinai is the mountain on which allows to be handled with Allah spoke directly to moose, the Elisa Lam, right generation of the famous story, Allah Subhana, Allah spoke to machale salaam, it was on to the scene in Mount Sinai, right? So again, this is a place of Revelation, a very important place of Revelation, after the revelation to Rasulullah sallallahu wasallam. The most important one would have been the one to machale salam, and then the final place which Allah takes Odin is has al Baghdadi amin, this secure city, this safe

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city and again this study is referring to backup because he said this is a makansutra so

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Allah subhanaw taala is reading by maka. maka is a city of safety. Right. So today, we are living in a day and age where the world is full of crime and corruption and so many things have gone wrong, but still, you know, Makkah remains one of the safest cities in the world. This is part of Allah's mercy and blessings to the space. Makkah itself is also a center of Revelation, because it is the land of Ibrahim Alayhi Salam in smile, Islam and most importantly, it is the land of the final prophet, Muhammad sallallahu alayhi wa sallam.

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So, Allah Subhana Allah is swearing by Palestine.

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Bye, Mount Sinai, and by Makkah, three places which are known to be places where Allah had seen prophets in Revelation in ascending order of the greatness because first, you know the highest or highest in terms of the status of the property was given to Rasulullah sallallahu alayhi wasallam. So Allah subhanaw taala is swearing by the prophets and messengers and

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revelation which he has sent to them about the village

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important topic whenever athletics are old, what is to say after that is something very important he takes the oath to draw our attention to what he's going to say next. did a lot of hunter says Lakota Hakuna in Santa be sunny duckweed, definitely, I have created mankind in the best of form.

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So Allah Subhana, Allah is saying that from all the creation on Earth,

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the greatest creation of Allah subhanho wa Taala, the one which has the best form, in the human beings. Now, some of the scholars have mentioned that this is referring to physically they have the best forms. Others have said no spiritually. Why? Well, if you look at it from both angles, this first look at

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it from a physical perspective that human beings have been given the physical and mental capabilities to do things that no other ancient is capable of doing. Whether it's inventing, or it's science, or technology or building, or teaching or setting up educational institutes, no other creation can do this. So in this way, we are the best of creation, when it comes to our physical capabilities.

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Spiritually, human beings are also the best of creation, from the sense that it is human beings who are given the choice between good and evil. And so when a human being chooses to be good, it puts that human being on a level, which according to many scholars, is regarded as higher than the angels. Because the angels don't choose to have a choice, they are good by nature. So a human being who chooses to be good, that takes him up to the level of the best of creation.

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So, this has two dimensions, the spiritual and the physical aspect of the human being, that human beings have, they are the best of creation physically, and we have the capability of being the best of creation, when it comes to our actions and our beliefs. However, many human beings do not choose to do so.

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Many human beings choose to choose a part other than the part of Allah subhanho wa Taala. And to follow the various paths which she has laid two chapters, and these are the ones about whom Allah Subhana Allah says in the next verse, verse number five, Summa O'Donoghue, as far as appealing, then I reduced him to the lowest of lows.

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That I think that he could either human beings with the capabilities of being the best of creation, and then he reduced us to the lower lowest of lows except for those who believe in two righteous deeds. What does this mean? Well, again, scholars have spoken about this physically, we're going with the physical interpretation that human beings were physically the best of creation. But we can also physically deteriorate until you know some human beings become paralyzed and become dependent upon others, some end up losing their physical capabilities, some including their mental capabilities. So this is physically, you know, losing our capabilities to be the best of humanity.

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But this is not what this verse is referring to. This verse is primarily referring to spiritually, spiritually,

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many human beings are at the lowest of the lows, the worst of the worst. Why? Because they refuse.

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They refuse to worship Allah. And so some of the scholars have said that the lowest of the lows refers to the help file.

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Because the help file is low, it is somewhere where people are thrown down, and the stages go lower and lower the worst you or

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others have said it refers to misguidance. And then that ends up being the same thing, that people are misguided, they become the worst of creation. And so human beings use the capabilities which Allah has given it allows you to handle what Allah has given us the capabilities to be the best of creation, by being able to invent things. Now, what do humans use that to invent? They invented drugs, in vintage nuclear weapons, they invented pornography

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and thus reducing themselves to the lowest of low, taking the gifts which Allah has given you, intellect and the ability to the ability to make things the ability to invent things that could be beneficial for humanity, and the human decides to use it, to invent things which are destructive to humanity, physically and spiritually. This is what is meant by the lowest of low that we the human race have chosen

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to use a large gifts to take ourselves even lower. What can be

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Bigger in gratitude to our Creator did to us the very gifts which he has given us, to rebel against him.

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And this is why this obedience to Allah subhanho wa Taala in Arabic one of the words for it is to them, oppression,

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oppression, why? Because you are not giving things their rights, you are not giving people their rights, you are not giving a left hander his rights.

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It's also referred to in the Quran you know the word cover the word Cooper, which in Islam has taken on the meaning of this belief was

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initially in the Arabic language it held the meaning of

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it held the meaning of being ungrateful, and it is sometimes used in the Quran in this mean in this manner. So why is the word for being ungrateful and the word for this belief the same, because if someone knowing the creator exists and has given him all of the bounties that they have used these bounties to deny Allah's existence, and to disobey Him, they are being ungrateful. So Kufa is a form of ingratitude. goofer is a form of ingratitude. And so that's why the word for both are the same. In Arabic, the word Cooper means in gratitude, it also means this belief.

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So this is

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what Allah Subhana Allah is referring to.

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He tells us in the studio, that I have treated you in the best of forms. And this is something we need to think about. As human beings we need to sit and think to ourselves, about how we are created to handle Allah has given us intellect Allah has given us well Allah has given us good looks, Allah subhana wa Taala has given us so much,

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are using it to please Him. Whatever Allah has given us are using it to please him or to displease him. That's what we need to reflect on. When we recite this verse. Allah has given us, you know, the ability to walk, the ability to use our hands, Allah has given us in this day and age, technology and science and so many things which are generations before us did not have, are we using it for good or for evil. If we choose to use anything which Allah has given us for evil, then even though Allah has created us in the best of forms, when we choose to use his creation, and his gifts for evil, we become the lowest of the low, some of that now, as far as appealing in reduced him to the

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lowest of the low. And Allah subhanho wa Taala. You know, the word lowest of the load is another term used another piece of the Quran. to refer to these type of people, a large wanderer says that they are like animals, no, they are worse. This is actually linked back to verse number four, that we created mankind in the best of forms, and SubhanAllah. If you take these two verses together, definitely I have created mankind in the best of forms, then I reduced him to the lowest of lows. Together, these two verses,

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they refute the modern psychological misunderstanding, the most understanding found in Psychology Today, that human beings are evil or flawed by nature.

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Right, you'll find this taught and many psychologists today have this belief that human beings are evil by nature, and they need to be taught to be good, that if a human is left by himself, then he will be the worst of the worst. And reality is, it's the opposite of this algebra. 100 is teaching us that is the opposite of that human beings were actually created as the best

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we have within ourselves, the fitrah, the natural inclination towards good and the natural aversion to evil, that children by the nature, of good natured, they want good for themselves and others, it's society and the things around us, which lead a person to become more evil. So, a human being is actually made up of both good and bad inside of us, we have in us the potential to be the best and the potential to be the worse to be the worst. And it all depends on the choices we make. Now, this is something very important because the western psychological perspective gives does not give much hope it does not give us much hope. It is a very pessimistic point of view. The Western perspective

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is a very pessimistic point of view, that human beings in general are going to do the wrong things. So very often, the wrong things end up being justified or you end up saying, Well, you know what, it's in his nature. It's in his nature to do this. You hear them making statements like this. This is completely wrong. Right?

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There is no justification in Islam for evil you cannot say that allow people to do evil because it's in their nature. They we see this use for specific sins in the current day and age they many sins are out there in the world. Right now people are justifying it on the basis of it being natural. They see they see the natural sun, or this is a natural part of human life. And so they want to justify it or it's in his nature to do it, this is wrong islamically we do not accept this, we see that human beings by the nature are good. Yes, they enough's will tempt them towards evil, but they have we in them as well. So the Islamic perspective gives us an optimistic view on life,

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that each and every one of us, no matter how bad we might be, no matter how far extreme we might be. Each and every human being has the capability to be the best of creation, these capabilities.

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So these verses, when you understand it in this perspective, it gives us an entirely different approach to dealing with people, that we don't look at sins as something that can be justified. We don't look at,

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you know, sinners, as someone who is beyond hope of changing, no allowance to be handled, Allah has given us the abilities. So we need to use these abilities to become the best. We need to use the abilities to become the best. So what happens when you are dealing with a Muslim who has fallen into sin is to remind him of these verses that Allah has created us in the best of forms, and then through our actions and choices reduce us to the lowest of lows. However, the fact that Allah created us in the best of forms means that we have the capability and the potential to get the again. The question is how, how do we get the again, how do we become the best of the best? If we

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feel that we are the worst of the worst? Many people today are afraid to change? Many people today are

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pessimistic about it. That How can I change? How can I become a better Muslim? Look at me, I've done so much evil. I've committed so many sins, how can I change? Allah to hunter says you can change it just two things you need to do right now. Allah says that all of us are reduced to the lowest of low Ilana. Vina Amina Amina slowly hard, except for those who believe and do righteous deeds.

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That's all it takes belief and righteous deeds, but that both of these things need deeper explanation. Right? This is our verse number six of surah T. O Allah says except for those who believe in do righteous need, they alone will have everlasting reward. So what does what does it mean to those who for those who believe? Now, this is an interesting point in the Quran, Allah subhanho wa Taala. Whenever he talks about guidance about those who are on the right path about those who hill towards paradise, he never uses the word Muslim. He never used the word those who accepted Islam.

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Allah subhanho wa Taala uses the word those who believed Why? Because there is a difference between accepting Islam because you're marrying a Muslim or because your parents are Muslim or because you're born into a Muslim family. And truly believing, truly believing is believed from the heart. Allah Subhana. Allah says this explicitly in another verse of the Quran.

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In surah, hoogenraad chapter 49 verse number 14, Allah Subhana Allah says,

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Allah till arabo Amanda, the Arab did the desert Arab say Amanda we believe all lamb to amino say to them, you do not believe in Gulu Islam Now, while Amaya doko de mano de PUE Pico Raja see we have become Muslim, because a man has not yet entered into your heart.

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When to de la hora Sula, who, La La to come in America, if you obey Allah and His Messenger, then he will not allow your deeds to be lost because Allah is most forgiving, Most Merciful. So this verse is very clear, right and he continues into verse 15 of Surah hoogenraad in namami noona Latina amanu la hora de he two millennia taboo had to be unworldly him or unfussy him piece of et la la liga who Masonic

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Allah says that, let's see these two verses translation again. Allah says that the Arab say we believe

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don't say you believe rather see I've accepted Islam because a man has not entered your heart. And if you had to obey Allah and His Messenger Allah will not allow your deeds to be lost because He is merciful.

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Giving most merciful. However the believers are only those Allah says the believers are only those who believe in Allah and His Messenger sumela murderbot. And they have no doubts about that. They have no doubts about that. This is a condition for true belief, or gehad to be unguided in one position, pizza Videla and they strive and they dedicate their lives and their wealth to the part of Allah to serving Allah. With icomos Sadiq Khan, these are the true believers.

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So these two verses verses 14 and 15, of Surah hoogenraad. Summarize for us what is truly meant by a man by belief. We allow us to handle what Allah tells us, that those who believe are the ones who are going to be successful. It's not just a matter of saying you're a Muslim, and then doing what you want.

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Belief means conviction. Belief means lamea taboo, no doubt. You don't doubt it. You don't doubt Islam being the true religion of God. When people speak against it, it doesn't waver your heart. How many of us can see we truly believe that level?

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Are we just Muslims because we're born into Muslim homes? Or are we new believers? This is the level we need to reach we need to become believers in Islam. And that comes with knowledge. The more you learn about Quran, the more you learn about the Syrah, the more you learn about Islam in general, the more you're keen and conviction increases, and the more you believe in Islam, because a man is something which increases and decreases, and we need to constantly be working on increasing our email. So this is real belief.

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And, interestingly, Allah says the true believers only those who believe in Allah and His messenger and have no doubt and the strife with a wealth and the lives in a part of Allah jihad.

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Jihad means dedicating your life to the work part of Allah. You know, if you are living in a war torn country refer to the physical battle. But wherever you are in the world, Jihad refers to that struggle, not just the inner struggle, but the outer struggle as well, of trying to make the world a better place. Because whether you are doing humanitarian work, whether you are doing Dawa, whether you are teaching people Islam, whether you're trying to correct misconceptions, and wrong beliefs in your community, all of these things, require bravery. All of these things require steadfastness. And all of these things require a person to strive. So all of this is jihad. All of this is striving in

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the part of Allah in different forms.

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And this is what is required of us as believers, that we need to live lives where we are not afraid of others. We are not afraid of people I spoke about this before, we are worried about what the people will say.

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That's a sign of weakness in our faith.

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Because the true believers Don't worry what people will say. They worry about loyalty.

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And so true belief necessitates action, not just action, but a life dedicated to serving Allah. Allah didn't just say striving with your bodies, he said, striving with your souls and your wealth, and Fujiko mmamoloko. What's driving with your wealth, striving with your wealth means that you're not living in this world to be a capitalist. You're not living in this world for materialistic reasons. You're not living in this world to pile up the good things of this world. You are using whatever wealth Allah has given you to serve the need.

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How many of us can see we do this? Again, this is all part of the definition of true belief in the Quran. How many of us can see that when wealth comes to us, we think to ourselves, what can I do with this money to serve Allah? Should I donate it? Should I use it to build an Islamic center or a Masjid? Should I use it to start my own Islamic projects? Are we just thinking about saving up and buying better houses and buying better cars and buying bigger televisions and buying the latest video games or buying the neatest cell phone? What do we do with our wealth? It's interesting Eva, Allah mentioned this word tjahaja striving in the Quran, very, very often, it's accompanied with the

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word be unwelcome with your wealth.

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Why? Because this is one of the hardest things for those of us who are living in these capitalistic countries to do to dedicate our wealth to Allah subhanho wa Taala.

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And that's why in the very beginning of the Quran, at the very very start of Surah Baqarah Allah subhanaw taala again, gives us the qualities of the true believers notice these two ever Allah gives us qualities of the true believers. There's always the same recurring qualities in verse number three of Shura Baccarat Allah gives us the qualities of those who have acquired the true believers alladhina umino Web. una sala de la Mima Rosa canal whom unicorn

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Those who believe in the unseen establish their solar. Right so if you're not praying five times a day, you have to question the strength of your diamond and you need to start doing it. While Mima Rosana, whom unicorn, and from what ever I have given them, they spend in a part of Allah. Allah didn't just say those who give charity. Allah didn't say don't give Sokka he said Mimara zakenna home from whatever have given him, they spend it in the part of Allah. How many of us can see we actually do that?

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So for us to think that I'm a believer, I'm going to gender. I can do what I went. This is wrong.

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This is wrong. First, we need to reach a true level of belief, belief necessitates action. And that's why whenever Allah subhanho wa Taala speaks about belief in the Quran. He also says, What amilo saw the heart and do righteous deeds, saw the heart not just good deeds, righteous deeds, deeds, which are in accordance to the Quran and Sunnah. And then sincerely for the pleasure of Allah subhanho wa Taala these verses, which recur over and over and over again in the Quran, as we've discussed so many places where this vs occurs alladhina amanu, Aminu, those who believe and do righteous deeds, this is an evidence against those people who claim that a man is only in the heart

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by those Muslims who say, I don't need to get a job, man is in my heart. I don't need to pray so that a man is in my heart also says that if you want to be from the best, if you want to get to paradise, if you want to escape his punishment, if you want to be from those who he is pleased with, if you want to be from those whom Allah loves, then you need to believe and do righteous deeds. It's not just one or the other. If someone doesn't believe, if they're an atheist, or they caught up in religion, and they're doing righteous deeds, it will benefit them in this world only not in the afterlife. And if someone believes and they're not doing righteous deeds, then you know, their state

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of the belief is questionable. And Allah might forgive them in the afterlife, you might not but you don't want to be in the position where you might or might not position you want to be from those who Allah regards as the best of the best. The Tafseer of Surah 13 is very similar you can see to the tuxedo sutra after we lost 100 and said while after by time in, in zanella, via hoser definitely, definitely mankind is headed for destruction. illa levena. Manu amilo saw he had he was so bill hockey, whatever Toby Saba, except for those who believe and do righteous deeds, and assist each other in calling towards the truth meaning assist each other in the Dawa and assist each other in

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being patient. Notice the similarities between these two sutras The theme is the same. The theme is the same. So assisted in the internal of the hotel. Definitely, Magda is headed for destruction. So that being said tomorrow, as well as Abilene that I will reduce them to the lowest of lows. It's the same thing. And then surah associate La La Vina amanu Aminu saw the heart and soul rockin says the same thing in LA LA Vina Muhammad who saw the heart. So this is a common theme in the Quran, recurring over and over again to remind us that if we want to be successful, if you want a lot of pleasure, if you want a lot of love, there is a way of getting there. There is a way of getting to

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paradise, it is to have true belief, conviction in Allah subhanho wa Taala without doubt and to do righteous deeds on top of that.

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The belief in Islam

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includes six main pillars. Right we talk about Eman Islam, there are six main pillars of Eman. believe in Allah.

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Believe in his messengers, believe in his angels, believe in the revealed scriptures believe in the day of judgment and the afterlife. And finally believe in God, destiny. I want to be law he got he woke up he was really what you mean up here. We'll call the Haley washakie believe in Allah and His angels and his books and his messengers, and the day of judgment and destiny, the good and bad they have. This is the six pillars of email.

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If a person rejects, but has doubts in any of these six things, then the man is in a dangerous position. They need to study Islam and they need to bring themselves up to a level where they firmly believe in these things. And hamdulillah for the majority of us belief in Allah and the prophets and revealed scriptures. And the idea of resurrection is far

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from these six things to areas where unfortunately in the modern world, amongst many of the Muslims who have been educated

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by Western philosophers and atheists, you know those who have been influenced by such people, even amongst the Muslim youth, the two areas where there seems to be doubts, one is the angels, and the other is called the destiny.

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And again, as believers, we cannot have any doubts in the six pillars of human, we have to have firm belief in all of the angels, you know, the question which arises on the part of those who doubt the existence of angels and genius, why, why would Allah create angels? What is the need faith? And again, this is a question, which comes from the atheist mindset. It is what I call an arrogant question, because Allah subhanaw taala is the creator. He chooses to create what he wants, you know, why did Allah give us two hands instead of four? That's not our business. He gave us two hands, you use your two hands, right? Why did Allah make Muggeridge so that three Raka Raka again, does not

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obey Allah at Raka Raka we do not use and this is an important point of Islamic belief. We do not use our logic to override Quran and Sunnah Quran and Sunnah always comes first. So this idea of why we allocate angels, again, that allows business, not ours, the fact that he told us he created it means we have to believe in it. Likewise, other the other question comes about, and you'll hear that so many of the youth, you have a question that if Allah knows who's going to paradise, and who's going to help, the Why did he put us on this earth?

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Right, because the many Hadees which confirm this, the many Hadees, we were Rasulullah, social has told us that Allah already knows who's going to paradise and who's going to help. But again, if you look at it from a worldly perspective, okay, let's give a worldly example of this. If the teacher knows that a certain lazy student in his class is going to fail, will it be fair for him to fail the student without allowing him to write the exam, we all will agree, no, Justice demands that he allows the student to write the exam. And so the student knows that he failed, because of his own efforts. And he was not just declared a failure, because the teacher was biased. Likewise,

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alegebra hundreds put us on this earth on this earth to test us to see our exam, our existence on this earth is an exam, Allah already knows who's going to pass and fail the exam, we still have to take the exam. So we feel it, we can't blame Allah can only blame ourselves. I just like the student who's teaching you is going to fail the exam, he can't blame the teacher because he knows he failed the exam because of his own choices. Likewise, human beings can't blame Allah, if they fail the exam of life because it's our own choice. Our knowledge does not negate our choices. Allah knows what we are going to choose. But he's still have a choice. So you have to have firm belief in all six

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pillars of faith. And really, this topic of the six pillars of Eman is a deep topic in of itself. You know, we take a few hours to go into the details, but I just mentioned it here, by the way, so that we know what we need to believe. And the many books on this topic, many lectures on this topic, maybe inshallah, we'll go into more details about different aspects of this in the future. In fact, about the Day of Judgment, we will go into more details about it in the Tafseer of the surah. Because verses seven and eight deals with it. So we have to have true beliefs, and we have to do righteous deeds. Both of these are conditions for success. Unless you're a hunter that says that if

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we do these things, the Allah would forgive us for our mistakes, and he will reward us for our good deeds, but what kind of reward for whom agilon hieromonk known, they will have a reward, which will never end. So this is referring to gender. This is referring to gender. It's similar to the word Allah subhanaw taala used in Surah, verses two and three.

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When you Bashir Amina Lena Yama, Luna saw the hottie unelma john Hasina Maki Sina v Avada. And give good news to those believers who did righteous deeds, again believers who did righteous deeds that they will have agreed to reward in which they will stay forever.

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So both of these passages have a similar state. Allah doesn't mention the word gender, but he calls it a reward which will last forever. So we know he's talking about gender. What is gender? gender, Paradise is the reward in the afterlife for those who believe in Islam and all the six pillars of Eman And we live righteous lives. They obey Allah He fulfilled the five commandments, the five pillars of Islam, they fulfill all the commandments of Allah they stay away from what is haram. For

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People who believe and do righteous deeds daily reward is Jana. This verse is the motivation of us, we need to ask ourselves a question, are we from those who believe in the righteous deeds? If not, then we need to ask ourselves another question. Do we want the everlasting reward of paradise? And I don't think anybody will say no, everybody will agree that we want a junior high Ramadan everlasting reward. Well, if we want everlasting rewards, then we have to do that which is necessary to get it. We have to believe and to righteous deeds. So this is something for us to reflect on. The next time you recite the surah in your solar, and as I mentioned it, you shouldn't have to recite it in a

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mockery of Salah you know, next time reciting your Salah, think about this. Am I headed down the path of us philosophically in the lowest of the low? Why am I headed towards the part of gaining a genoma Moon and everlasting reward? Which way am I headed?

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And we need to be sincere with ourselves on this topic, because this is a topic dealing with our afterlife, as I said, one of the interpretations of those of the lowest hellfire. So I mean, if you look at verse and six together, that I will send them to the lowest of lows of Hellfire, except for those who believe in do righteous deeds, they will have the everlasting rewards of paradise. So it's talking about paradise and hell, this isn't a light topic. As I said, it's a very important surah isn't a light topic. This is a very, very important topic for each and every one of us to think about. So unless you're behind that industry, Rob ends off with two questions.

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Two questions which he wants us to think about related to the afterlife. And this, these two verses are aimed directly specifically at disbelievers those who do not believe in the afterlife. But to us as believers, we need to reflect on it as well to increase our mind and yaqeen. In the wisdoms behind the existence of the afterlife. Well, those are the disbelievers in verse four, my you can see book about how to be Dean. So what makes you deny the Judgment Day? The word Dean, like we know the word Dean, in one of his usages, the one which is more common his way of life, referring to Islam.

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But the word Dean also means that they have judgment, by the kiyomi. I

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will be Dean for my ukulele book about to begin, in all of these verses, the dean over here refers to the judgment reversed the judgment of the Day of Judgment, it's not referring to the religion to understand there's two different usages for this word in the Quran.

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That says what makes you this believe in the day of judgment? Allah is asking us a question. And as I mentioned before, when Allah asks us a question in the Quran, it is for us to reflect on an answer to ourselves. So Allah is asking you, and he's asking me, what makes you reject, or this belief that they have judgment that some people will see, but I don't believe that they have judgment? Well, maybe in theory, you don't. But do your actions reflect that?

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Do we live lives of people who believe in the day of judgment?

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Or we are pressing our workers, our families? Are we stealing people's wealth? Are we taking about unjustly? are we dealing with interest? are we selling haram things? Are we denying people their rights?

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Are we praying five times a day? Because if we aren't, you know, doing the right thing? If we are doing all the wrong things, then do we really believe again, we go back to what we mentioned the worst What do we really believe in the Day of Judgment.

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belief, as I said, necessitates action. And the result of belief in the Day of Judgment, the result is supposed to have on the human being is to create a consciousness in the individual. If you and I believe in a day of judgment, the natural result of that is a consciousness. For every action that we do, that I will be held accountable for it. Because the believer knows, he will be asked about his time and how he spent it. So how can we kill time? How can we waste time? He knows he'd be asked about his wealth, every cent, how I earned it and how I spent it. So how can we earn money in a wrong way?

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or spend it on things which are around for extravagant? A believer knows you'll be asked about his youth and what he spent it with. So how do we waste our youth away in things which are displeasing to Allah? You see, if you believe in these things, if you truly believe in these things, it will impact your psyche, your psyche, it will impact your mind it will impact your heart it will impact your life. So belief necessitates action.

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I mentioned this so many times. Today, I'm gonna mention it again. Believe necessities action

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So if we have on those who believe in the Day of Judgment, we should have the natural repercussion of that, which is that we are conscious in everything that we do, thinking about how it will affect us on a day of judgment. If we don't do that we need to change we need to change right now we need to make sure that from this moment onwards, my goals are focused on the afterlife

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because some people recognize the truth, you know, but they don't want to live it. Again so many people don't want to live it. You know, you you see I believe but you know, I believe I'll be good when I get older. I'm How many times have we heard this? Be a good Muslim as I get older, as well, how many people who have said this have passed away when they were young in the worst of states? As far as our feeding? Allah protect us? It's not like the issue. The surah deals with the core. It deals with the main theme fall drought, the Quran

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of belief, righteous deeds, and serving Allah.

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And through that, burning paradise and avoiding the help I

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was not allowed to ask a second question. And this question

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gives us the wisdom behind the existence of the judgment. A law tells us

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at least a law who the coming hockey mean.

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is a law, not the best of judges.

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And whenever Rasulullah Lawson would decide this verse, even in the Salah, he would reply to himself as he Suhana Allah Subhana Allah.

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Allah, Allah.

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Allah Allah Sadiq, Amina shahidi, Glory be to Allah, no doubt, I am a witness to this. I am a witness to the fact that you are the best of judges.

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So this Christian against the Christian foster dickwad is not the best of judges, obviously, definitely allies, the best of judges.

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So then why don't we follow the judgment of Allah subhanaw taala? Why do we question it?

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Well, Allah tells us something is compulsory. Why do we question it? Well, that tells us something is haram. Why do we question him? If we believe he's the best of judges, we will trust his judgment. Now how is this linked to the Day of Judgment, because on the Day of Judgment, every single human being will be judged by Allah.

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If you are from those who love Allah, and trust, his judgment, and who love righteous deeds, then the just the judgment will be in your favor. You see, the day of judgment is the day of justice.

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It is the day of justice.

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And this is something I always mentioned to people who are not Muslim, when we talk about the Day of Judgment is that if there was no Day of Judgment, you know, if you believe in God, but you do not believe in the day of judgment and the afterlife, then you are, as you are saying indirectly, that God is unjust.

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Because why would he allow someone like Hitler, or the pharaoh to have the same end,

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as someone who lived the entire life worshipping God and obeying Him? It doesn't make sense.

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It doesn't make sense, there has to be something beyond for those who disobeyed Allah, there has to be something beyond. For those who have dedicated every waking moment of their lives to pleasing Allah, the end of both can't be the same. This is not justice.

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Justice demands

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that those who spend their entire lives trying to please the Creator, the creator, rewards him for it in the afterlife, while those who spent the entire lives disobeying the Creator,

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he paid the repercussion of that in the afterlife.

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So this is why the Day of Judgment exists, it's the day of justice.

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And this is, you know,

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the message of the final verse of the surah.

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So this surah give us three metaphors about

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the prophets and Prophethood. And again, what how they link to the topic, how that's linked to the topic is that if it wasn't for the messengers and Prophethood, we wouldn't know. We wouldn't know the way to paradise would we? Think about how would you know how to get to paradise if you are not taught it by the prophets. So Allah is swearing by the prophets, who are the means of us knowing the way to gender

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and he's letting us know in the surah, that He created us with the potential to be the best of the best.

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And then, those of us who choose to use this potential to disobey Allah to do evil.

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For such people, they will be in the lowest of the lows of the Hellfire,

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but those who believe and do righteous deeds

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they will be having ever

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lasting rewards in the paradise

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and the other ends of the surah with two important questions,

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what makes you deny the deal judgment? is Allah not the best of judges?

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So I end

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by asking every one of us to ponder over these two questions and to ponder over these verses. We didn't really have time to do justice to the sutras from Han Allah. The real justice sutra comes not in just learning the Tafseer but pondering all of it. Whenever Allah subhanho wa Taala asks you a question in the Quran, you need to ponder over what that question implies to you What did it mean to you? How did it affect your life? That's when we get the true and powerful message of the surah. So let's ponder over the surah every time we recite it, you know, sola or whenever we want to just sit and recite Quran, that is the purpose of the Quran, it is meant to bring us closer to Allah and to

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obey Him. And if it is not doing that, to us, there's something wrong in the way we are reciting it. So we end on this note and we ask Allah to make the Quran the light of our hearts and to means of guidance, each and every one of us and to help us to practice what we have studied. I will see you next week in Sharla. For the Tafseer of surah Allah, wa salam alaikum warahmatullahi wabarakatuh