Tafseer Surat-ul Mulk – V22-23
Channel: Musleh Khan
File Size: 13.80MB
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And so we can clued in sha Allah huhtala today with our final session session four of the Tafseer of pseudo to mulk and we are currently going to begin a number 22 until the end of the pseudo which is verse number 30. And Allah subhanho wa Taala says
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So brothers and sisters, Allah subhanho wa Taala Ireland, in the last few verses before we begin the official Tafseer of the final verses of Surah mulk. We concluded by discussing some of the miracles of Allah azza wa jal, and one of the most profound miracles that is mentioned is one of the verses that we looked at, of how Allah azza wa jal provides for his creation, and uses one of the examples and an example that in and of itself is a miracle and it's a phenomenon in and of itself, that Allah azza wa jal asks us to look at the birds and look at how the birds they flap their wings and at the same time saw fatin while cobuild so they're doing two things. They either are gliding in the air,
or they're flapping their wings, and look at the nature in how when they leave their their homes. They leave wherever they come from with empty stomachs and they return with full stomachs. And this here, Allah azza wa jal obviously wants to indicate to us that one of the greatest blessings that he gives us is the blessing or the reason for us to provide not only for ourselves, but from you but to use the provisions that Allah azza wa jal gives us and the resources that we have to achieve those provisions. So Allah azza wa jal
After discussing a few of these examples, continues and asks a rhetorical question. And this rhetorical question here. There's actually two of them in this one particular verse in verse number 22. Allies so Adele says FMA em shimokita benalla yg
now it's a rhetorical question Allah azza wa jal asking
a firm am she and who is the one that is going to walk them blind last or crooked Allah which he he
is the person that basically walks with their eyes closed McKibbin, here the image, it's, it's trying to create is a person that is blind is a person that is lost, the person that is just not aware of their surroundings and not aware of who they are, has lost their identity has lost their themselves and just can't seem to figure out what the purpose of life is for them. So we'll keep going here is referring to that individual. But then Allah azza wa jal says Allah was he he.
So if this person here they move around mckibbon Allah, which he as though they are blind, and their faces being dragged around, their face becomes lifeless. Now there are a number of different TIFF sealers if you'd like or interpretations of what this verse or this part of the verse here is talking about, some of the rhythm and they said that, here it is referred referring mo cube, or mo net cube is referring to a person who falls on their face. So this is one interpretation. A second one is
a blind man who needs the assistance of something in order to guide himself when he walks wherever he needs to go. A third opinion is that this is referring to the disbelievers that basically, he becomes blind and lost because of the amount of sin and mistakes that he keeps falling into in this world. And as a result, Allah YG de Allah azza wa jal will bring that disbeliever on Yeoman pm and cause him to be dragged on to his face as a form of punishment. Now, this is one way like I said, there are several opinions, but one of the images here that Allah azza wa jal would like for us to see now one of the wisdoms that we get from this first part of just half of this verse, is that the
importance of being guided, and I know that is in and of itself, it's common sense that we need to be guided, we need a less guidance to achieve things in our lives. But here, the image it wants us to understand is that guidance is a struggle in your life. It's not something that's you do this, and this is what's going to be on the other side of the equal sign. But it's a constant struggle that you deal with each and every single day of your life, that you keep asking Allah azza wa jal to keep you on that path of guidance. A second image that you want to look at when you look at this verse is why Allah mentions this first, as opposed to the second part of the verse, which is another
rhetorical question. am am she so we in our LLC at all, stuck in. So this is another part of the verse, which is the opposite of the first part. So this verse here split into and they are two opposites of each other. The second part obviously, is Eliza Jen is talking about is that first group of people who are ignorant who don't know their life and who are lost with their path, and can tell the difference between right from wrong, are they in comparison to this one here, the second group, a medium shoe, so we in our lawsuit all team was stuck in, are they in comparison with the one that can see everything, the one that knows their path, and again, you see here once again, that
we see a lot so a gel mentioned so we an LLC, or Altima, steel team, and ally zoa. JOHN mentions here the rightly guided path or the firm path? Well, if you put all of this together,
a couple of things that we get from this one, verse number one, is that you can see the difference between truth and falsehood. You can tell nobody has to come and teach you the globe. This is wrong. And this is right. This is common sense that we have we as part of our fifth Hurrah as Muslims, we know and understand what is right and what is wrong. Nobody has to come and tell us and teach us that murdering somebody is something wrong, even if nobody ever told us that we automatically feel in our hearts that a person who was murdered, that's something that's wrong in and of itself, and nobody should be doing that.
So the same thing with doing something good, every single human being as part of their fifth or or their natural inclination is that whenever they do something good, it makes them feel good. And just imagine like how you do how you feel when you do good deeds. Every single person feels great when they do something good either for themselves or for the people around them. So here Allah azza wa jal is creating two different opposites here and wants you to compare the two, I want you to look at the difference one is one is they're both literally sunshine and nighttime, it's black and white, so they don't compare to each other whatsoever. So this is the first two rhetorical questions that
Allah subhanho wa Taala wants you to think about. What's interesting is even the context of this verse, the context of this verse, Now, this is the verse verse number 22, is when the soul starts to conclude itself, started to go now to a conclusion of what it was been discussing throughout the entire sutra, or right from the very beginning. Remember the first verse how it began of Allah azza wa jal praising his authority and his dominion to about aka lady and in this dominion is under his control bsdl monka who are adequately Shane Claudia, the fact that Allah mentions that his dominion is between his him his hands and his under his control. The entire solar so far is talking about the
risk of Allah, having trust in Allah and knowing a less power and authority. That first verse in Surah Al mulk summarizes the entire theme as we mentioned, of the entire soldier itself is going to talk about what Allah is in control of here, this verse 22, Allah is in control even of the individual when they are upon guidance, as opposed to not being upon guidance. So this is something that we always constantly we struggle within ourselves, to make sure that we always see that light in and of itself. Now look at the next verse.
colo who alizee and shurkin so now here Allah azza wa jal is speaking to the prophets of Allah, Allah, he was setting them and he commands him to tell the people around him to tell all of those believers and disbelievers tell everybody around you say to them that he Allah azza wa jal is the one that resurrects you is the one that will bring you back for a normal pm.
And then it continues what Jada Coombs seminar our double Sato lF EDA podium to Sharon, three things that are mentioned here. Number one, is that Allah so it just says, and he's giving you a semer hearing, while episode seeing,
well, effetre. And then the ADA is obviously referring to the CO loop or the hearts, but not just anyone's heart, it's referring to the heart of the one who's constantly thinking and pondering about themselves, thinking about their life, thinking about the things that they see things that they do, thinking about the creation that surrounds them, the miracles that are around them, and so on. So this is a heart that is spiritually alive. Now, a couple interesting points here. Number one, do you notice that the word SMR, in this verse is Morford, it's a singular form of the word, whereas a basato, or the eyesight or seeing is done in the plural form, some of them are limited, they said,
Here, a couple of things. Number one, obviously,
observing and seeing is naturally something that we will do, we will do in our lives, more than actually listening, hearing and pondering on things. So that's the first thing. And second benefit here is the effectiveness of witnessing things with your own eyes, as opposed to just hearing about it. When you witness things. And when you see events in and of themselves. It adds a lot more strength and truth to the things that are happening around you. It's just imagine you go up to somebody be like, I saw it with my own eyes, as opposed to another person who says, Yeah, I heard about that. So obviously, two of them carry completely different weights, one, of course is stronger
than the other. A third benefit of why one is in the singular form, as opposed to the other that is in a plural form, is that this is the reality of how we live in this world. What does that mean? We will take a pause in sha Allah and then we will explain