Mustafa Abu Rayyan – 32 Tafseer Surah alBaqarah Verses 161163
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Based on that,
when we say
Allah is the only one that is the
most merciful.
Is this or
Right?
Is I know, I believe that none is
more merciful than Allah. None is more powerful
than Allah. None is more
hears all and sees all except Allah subhanahu
wa ta'ala.
And you have some of Alama, they split,
the one about knowing Allah into 2. And
they will say that which Allah subhanahu wa
ta'ala does,
creating,
sustaining, and maintaining a life,
life and death.
This is
Allah's lordship. Allah's
And as for Allah's beautiful names and attributes
such as mercy and power and wisdom, and
this would be Allah subhanahu wa ta'ala's names
and attributes. So we sing Allah in his
names and attributes, Sing Allah Allah in his
lordship and his ultimate power, and we sing
Allah Subhanahu Wa Ta'ala in what we do,
which is what? Our Ibadah. When you heard
the word Ilah,
Ilah,
the meaning of worship should come to your
mind. Ilah means,
The one who is
worshipped.
And this teaches you something. It teaches you
that the main issue
between the prophet sallallahu alaihi wa sallam
and Uraish was this concept of Ilah.
They said in Surah Assad,
Have you made the things that we worship,
the many things that we worship?
1,
indeed this is a strange thing.
So their problem was, we don't want to
worship 1 God, we want to worship
this, that or the other. And the prophet
was calling towards
say, There's none worthy of worship except Allah.
You can't dedicate yourself, devote yourself, worship these
objects and these other
deities that you have.
Now
among the greatest evidences
that Allah is the only one worthy of
our worship,
is the fact that Allah is the only
one that created us.
Allah is the only one that maintains life.
Allah is the only one that supplies everything
that we have for us. Your heart is
beating right now because of Allah. What you
ate today was because of Allah. The oxygen
that you're breathing is because of Allah. So
he's the only one worthy of your glorification,
worship and gratitude.
In the following verse,
Allah subhanahu wa ta'ala is teaching us about
why we should be grateful,
why he's worthy of worship, and what Allah
constantly does for us.
It is a reminder.
And there are 2 kind of reminders.
There's the kind of reminders where there's the
Khutbatul Jum'ah, where you are reminded of Allah
subhanahu wa ta'ala through his signs, the Quran,
the ayat.
Or you come to a class and you're
talked told about Allah or the hereafter
and these types of reminders are important.
But you also have a different type of
reminder that we are observing every day. When
you wake up in the morning and you
see the bright morning, when you walk and
you look at the sky and you see
the ocean and you see
the night fall and the day,
and everything should be a sign that reminds
you of your creator.
Allah subhanahu wa ta'ala is in the Quran,
Look within your own selves, do you not
see?
So,
everything around us is a constant reminder of
our creator.
This is why the idea or the concept
that there is no creator
is such an alien way of thinking.
Such a weird way of thinking.
This is why a poet said,
Literally everything that we see is a sign.
Everything that we see is a sign that
shows that Allah subhanahu wa ta'ala is 1.
So, in the following verse, Allah will be
sharing those signs with us.
And, one of the things that we have
to do is ponder over them. And, this
is one of the things that we don't
do enough. Really ponder over Allah's creation. When
was the last time you looked to the
sky, to the stars, to the moon, to
the sun, to yourself and really thought about
Allah
created this
and and allowed
this world around you to be a cause
for you to reflect, to ponder over your
creator.
And it is just as important to ponder
over the Quran as it is to ponder
over the creation of Allah subhanahu wa ta'ala.
Just like this is Allah's word, that's Allah's
world.
Allah subhanahu wa ta'ala says,
indeed,
indeed
in the creation
of the skies
and the Earth.
And in the alternation between night
and day.
And in the ships that sail the seas
and the oceans
with the goods for people.
With that which benefits people.
And in the water that Allah sends down
from the sky.
To give life to the earth after it
has died, after it has become barren.
And the scattering of all sort of creatures
in the earth.
And in the changing of the winds.
And the clouds that run their appointed courses.
Between the sky and the earth.
These are all signs.
For those who use the intellect.
Allah subhanahu wa'am, I mentioned a lot of
things here.
That we should individually
ponder over.
Imam Razi said,
this ayah,
the things Allah mentioned
are both signs
to remind us of his,
greatness,
as well as blessings to remind us to
be grateful.
Right? These are signs
to remind us of the magnificence and the
greatness of Allah,
as well as signs to remind us to
be grateful to Allah subhanahu wa ta'ala. They
are blessings.
Starting with the creation of the heavens and
the earth.
But you'll find, the word samawat.
Samawat
often is translated as heavens
and sometimes it's translated
as skies.
Skies and and heavens.
Now,
when you hear the word
heaven,
what comes to your mind? What is heaven?
Someone said 2 people said Jannah. Right? Right.
So if we say, indeed within the creation
of the and the
in the heavens and the earth,
in this context, are we talking about Jannah?
Are we? What are we talking about? Who
can tell me? The skies.
Have you guys Who noticed that the word
heaven sometimes is used for skies and sometimes
is used for Jannah? Have you Who noticed
that? And that confuses people. Right? And this
is one of the problems we have in
in the translation between
Arabic to English. Right? Because it's better to
translate Samawat as skies and not as heavens.
Unless
you complete or so we either need to
stop saying heavens when we say Jannah,
or we need to stop saying heavens when
we say Samawat. We have to make a
choice here.
Because
when we die and we do righteous deeds,
where do we go?
In English, what's it called?
Heaven. If you say that, then you cannot
say
Allah created the the, the Samawah, the skies
above us as the heavens. That's that's incorrect.
One way around this is to say Jannah
is paradise,
and you call,
because
here means skies, and Awa created 7 skies.
And these 7 skies, you have the first
sky which is
which requires a very long journey to get
to. And this is when Angel Jibril this
is not the clouds, not referring to the
clouds, nor to the stars, not necessarily even
to this galaxy.
When Allah subhanahu wa ta'ala
decreed that Rasulullah Sallahu Alaihi Wasallam would ascend
above.
Inu Jibril took him and they went to
the first
sky. And when you get to the first
sky, there is a gate. They knocked and
they were allowed entry and there were prophets
there and angels there. So it's not referring
to places we can go. Does that make
sense? It's not referring to places that we
can go with whatever technology we have.
So and there are and then the prophet
went further and then he went to the
2nd Sam'ah
and then he was allowed entry and there
he met some other prophets and there were
many angels there and then he went to
the 3rd, the 4th, the 5th. This is
not Jannah. The prophet did not in this
instant where he's meeting the prophets,
where he's going from one Samat to the
other Samat to the other Samat to the
other Samat. This is not paradise. This is
not the final abode. This is not Jannah.
In that same journey, he will be shown
Jannah as well. 2 separate things. We always
have to keep that in mind. There are
7 skies and there are 7
7 Ards. Right?
So
what's this verse is referring to these 7
skies that Allah created. Allah said,
right? On the heavens we've we've built it.
And,
one over the other. Layer over the layer.
It's referring to these
skies that Allah created that we have no
access to
and everything that you see,
stars and and whatever, everything that we see
here, the sun and the moon, that's all
under the first sky.
Just so do you understand
what's going on. Does that make sense everyone?
Okay. Who created this? Allah subhanahu wa ta'ala.
Indeed, in the creation
of the Samawat
and the Arab.
In the have in the skies and the
earth. I was like, what's the heavens and
the earth? The skies and the earth.
It's a sign, like Allah subhanahu wa ta'ala
quid is, and we're supposed to ponder over
it. Right? You're supposed to look at its
magnificence, at its beauty, and and and ponder
over it. Even the earth. Allah many times
talks about the earth in the Quran. Have
we not spread out the earth for you?
Have we not made the earth enough for
you?
It is enough for the living and the
dead. Right? So we bury our dead in
it. We build our homes on it. Our
vegetation grows from it, we find comfort.
This earth Allah subhanahu wa ta'ala created this
for us. And just if you think about
it, just the benefit we have over the
ground we walk on. Right? The ground we
walk on, it is not a ground where
it makes you sink, nor is it too
tough for vegetation cannot grow from. We can
build on top of it. We can We
bury our dead in it. We do so
much just we we we there are certain
places you dig deep enough, you get water.
And other places you dig deep enough, you
get oil. And that oil is now helping,
well depending on how you view fossil fuels
of course. There is a lot of benefits
that we've gained from it.
So just ponder over how much benefit we
gain just from the earth we walk on.
And ask yourself, have I ever,
for a moment in my life, felt grateful
for the earth that I am walking on.
And this is why we are never grateful
enough to Allah subhanahu wa ta'ala. And similarly
the Samah that's above us that shades us
from the sun,
that pours rain upon us And that rain,
again, Allah will talk about in that same
verse how we benefit from it. This ayah
is meant for you to reflect and ponder
over
what Allah has created for us. He mentioned
in one of our earliest lessons
when Allah was talking about the Earth. Allah
said,
It is Allah who has created for you
everything on this earth. Everything on earth was
created for us.
Right? Whether it's land or vegetation or animals
or anything.
And we are constantly benefiting from it and
this should be a sign
of Allah being worthy of our worship and
a sign for Allah worthy of our gratitude.
And another sign
is
the alteration
between the day and the night.
We don't live in a situation where it's
night all the time nor is it day
all the time. And the changing of the
day to night is within itself a sign.
The coming up of the sun, the sunrise
and sunset.
And in fact it was the concept of
a sunrise and a sunset
that our prophet Ibrahim used
as an example,
for Allah being our our Allah being the
true lord and the true master and the
true creator.
Because when he had that famous, it's gonna
come inshallah ta'ala in a few lessons. We're
going to get to
the story of Ibrahim and the king known
as Namrut.
So Ibrahim, there was a king, a tyrant
king that was so boastful
and so arrogant that he claimed that he
was God.
He claimed he was God.
And then prophet Ibrahim told him this is
not the case, of course. And he said
and prophet Ibrahim said, why?
Because You can't be our lord because our
lord is the one that gives life
and death.
And then this king said,
I also give life and death. And what
did he do? 2 men,
were brought forward, one was meant to be
executed, so he killed him. And he said,
no. It was meant to be executed and
he freed him.
So this person was meant to be killed
and he freed him. He said, look I
granted him life.
And another one, he killed him, or he
ordered him to be killed and said, I
took his life. So I fulfilled the criteria.
Now
did he really fulfill the criteria?
No, he did not.
Because first of all, this person
that you've
freed, you haven't given him a life. He
was already what? He was already
alive.
But
sometimes
moving on from,
one debate,
from one argument to another. More stronger one,
although you If someone makes a weak argument
and you can argue back with that weak
argument. Prophet Ibrahim could have said, actually, you
did not give this person life. He was
already alive. What are you talking about? You
could have said that. Right? If someone told
you today, I can give life. And what?
Look, I'm letting you live. I'm letting you
live. I'm letting you live. I gave life.
What would you say to me? Brother, they
were already alive man. You didn't give them
that life.
But prophet Ibrahim moved on and said,
Allah subhanahu wa ta'ala is the one that
brings the sun,
and the sun, the sunrise from the,
east,
from the east bring it from the west.
And then he couldn't, of course. Because if
you're claiming to be God, go and control
the sun.
If you can't, then you're not God.
And
in other words, the sun and the and
the and and its control and the day
and the night and the alteration is among
the signs of Allah subhanahu wa ta'ala. And
what did I say earlier? Every single thing
mentioned here is a sign but also a
blessing.
Night and day are a blessing of Allah
subhanahu wa and the alteration. It was interesting
the alteration between night and day. There's many
ways of looking at it. First of all,
night comes,
day goes. Day comes,
night goes. Right?
And also, in some places, the night
is very short and the day is very
long. Usually, which seasons are the nights very
short and the day is very
long? In the summer. And then in the
winter, you have the night being a lot
longer and the
the day being a lot shorter. This is
also another form of alternate alteration. Right?
These
are all ayatulullah subhanahu wa ta'ala. All signs
that we should ponder over. Not to mention
the
says,
what if Allah
made the night
eternal?
What if it was just night until the
judgement?
Who would bring you light?
And then Allah says also, imagine it was
just day and there was no night.
Who would bring you the night? Again, showing
us our need for Allah subhanahu wa ta'ala.
And that we should be thankful for the
day and the night. In fact,
there are some research that's done on
how we
are in as human beings in need
of night.
It we are in need of night and
in fact,
we
the fact that there is so much light
pollution now. All these lights. Right? Car lights,
headlights,
lamps,
all of this light. When is the last
time you really got a good look at
the the sky and you saw the stars?
How you have to get out of the
cities to be able to appreciate the sky.
Right? And its beauty.
But not just that.
With all why do we turn the lights
off when we go to bed? Have you
ever asked yourself that? When you go to
bed in your room, why do you turn
the lights off? Why do you have this
need to to turn the lights off and
you wanna sleep in the dark?
Because our bodies
need darkness. In fact, this darkness, it produces
a type of hormone that helps us relax.
Right? And they they actually develop this hormone,
melatonin, I think.
And it's given to people that struggle to
sleep.
This
thing that is being given to people that
struggle to sleep,
you already have it within you by just
being in darkness.
That darkness comes from the sun setting
and the night coming. Who brings that? Allah.
So Allah subhanahu wa ta'ala asks, asks, have
you ever thought about, oh, I'm so thankful
that we have night.
We don't think like this. This is why
reading the Quran it makes you ponder. This
is what means to ponder. Now you're not
gonna only be thankful for the heavens and
the earth, you can also now be thankful
for the night and the day.
We've made the night for a time a
time for rest,
and the day time for work. Right? Allah
constantly tells us about the benefits of the
day and the night. The alternate between the
day and the night. And this is again
for us to
benefit from, but also ponder over.
The day and the night
and the alteration between the day and the
night
is a sign of Allah being worthy of
worship. Remember,
the previous verse said, the one worthy of
worship is only Allah.
This verse is telling you why
Allah created the heavens or the skies
and the earth.
Allah subhanahu wa ta'ala is the one that
gave us the day and the night and
its alteration between.
Again, something else to be thankful for.
May Allah subhanahu wa ta'ala make us among
those that are constantly thankful to him.
And then Allah
mentions,
Another one of Allah's signs is the fulk.
What is a fulk? The fulk are the
ships.
Ships.
The ships that sail
the sea.
They don't just sail the sea, they carry
and import that which benefits the people.
Do you know by the way that
there is so much,
that we consume
that is brought to us by sea.
In fact,
if
if
the ports that we have, some of it
is is is flies in. Some of it,
like here in the UK, some of what
we eat is produced here. A very small
amount.
A lot of it is shipped.
Right?
Now, have you ever thought about when you
go to your local grocery store or you
go to the ship to to the shops,
whenever I'm here I am buying food, this
food made in China,
produced in Korea,
from Africa. How did it get here?
How did they get here? Have you ever
thought about being thankful to Allah for that?
Right?
And the ships
that sail the sea
or the ocean
and carry that which benefits
the people. Who allowed us to happen Allah
subhanahu wa ta'ala.
What if someone made the argument,
Ahi,
this is something we made. Humanity
discovered. We figured out
how
to,
build these ships ourselves.
Right? We got the science right. If it's
hollow enough
then it cancels out and all of a
sudden it can float. Right? Certain things can
float, other things cannot. Science man. That's what
we should be thankful for.
Right? How do you answer that?
It's very simple.
First of all, who made the wood? Everything
that you've used, who gave you the intellect?
But not only that.
Everything that is, that we the technology that
we use
and, the mathematics, all of this is based
on laws of physics. Correct?
Laws of physics.
Who puts the laws in place?
Who puts the laws in place?
Allah subhanahu wa ta'ala.
Gravity, for example.
Did Newton create gravity?
Did Newton create gravity?
Right? This is what it is. I saw
an image.
Someone Because people they,
there was people that they used to float
before Newton and then Newton figured out gravity
and now everyone has to
walk. That's not the case. So these laws
were already in place
and who put them in place? The creator
of the heavens and the earth. The creator
of this universe. Right? So, yes, even
the the the the ships that sail
is a sign of Allah Subhanahu Wa Ta'ala.
We should be thankful for Allah Subhanahu Wa
Ta'ala. Allah is the one that allowed it.
Allah Subhanahu Wa Ta'ala made it easy for
us. Allah is the one that helped us
in everything that we do. Right? So it
is a sign
and it is something that we should be
grateful for.
And that which Allah subhanahu wa ta'ala has
brought from the heavens
of water.
Again, or from the skies of water.
You see even me I'm programmed every time
a Haysay Samah to say heaven. Right? SubhanAllah.
So Allah is the one that brought from
the sky water.
This water
Allah subhanahu ta'ala
has given life to the earth after it
had died. That's what it literally says.
So among the things that we should be
grateful for is rain.
Who brings forth the rain?
Allah
Right? Allah is the one that brings forth
rain.
And without it, there will be droughts and
we wouldn't survive.
Allah said,
You are the one that brought forth the
water
and poured it down.
And we split the earth of, for you
to for the soil.
And then said, we produce from it vegetation.
And grapes.
Was it was it and olive trees.
And dates.
And,
gardens.
That are luscious. Luscious gardens.
And fruits.
And then Allah subhanahu wa ta'ala all of
this is why
is for you to be able to use
it and benefit from it and to enjoy
it. Not just you, and
your livestock.
So Allah has the one that did all
of this for us.
Allah is saying I am the one that
brought forth
from the sky, Maa and water.
And this water
Allah subhanahu wa ta'ala gave life to the
earth.
Now what else comes from the sky? Allah
says what what else Allah says? We we
have brought down
the Quran.
The Quran, Allah says we brought down and
right?
It is something that was sent down. It
came from Allah
And the Quran gives life to the
heart.
And the water gives life to the earth,
which in turn gives life to our bodies.
So that which comes from the heavens is
all or always.
That would always come from Allah subhanahu wa
ta'ala is blessed.
Another benefit here is
if Allah
if the land was barren, how often do
you see where there's a drought and it's
like a desert and there's nothing growing and
all of a sudden Allah Subhanahu Wa Ta'ala
allows the sky to pour, rain comes and
all of a sudden vegetation starts growing and
it becomes green and beautiful.
If Allah can return life
back to the earth, he will also be
able to return back life to the bodies.
This is among the ayaats that prove that
Allah subhanahu wa'ala can and will bring humanity
back after they die as well. So among
the things that you should be grateful for
and among the signs of Allah Subhanahu Wa
Ta'ala is
And Allah subhanahu wa ta'ala
has scattered
on this earth
all kinds of creatures.
Every single creature,
human, animal,
insect,
bird, whatever else
is a sign of Allah subhanahu wa ta'ala.
Allah has scattered all these creatures,
and these creatures when you see them, remember
Allah. Remember their creator. For there's no creature
except it has a creator that is
sustaining its life
every single millisecond.
Right now they are sitting here, it is
Allah that's sustaining our lives.
You're not actively
making your heart beat.
It's beating on its own with Allah's permission.
You're not actively making your body work, making
your body digest it's the food that you
ate. That's all
a blessing from Allah Subhanahu Wa Ta'ala. Allah
is sustaining our lives
and every single moment
we are being maintained
by our creator.
And
Allah subhanahu wa ta'ala has scattered all these
creatures
and this and this The word
means
It generally means creatures, but if you wanna
be technical,
that which walks on the earth.
That which walks on the earth. Allah
Allah created every daba from water.
Some of it it walks
on its stomach. Meaning
like the snakes and what have you.
And some walk on 2.
And some walk on 4.
So
the scattered the scattered creatures are also a
sign of Allah subhanahu wa ta'ala. Next time
you see allahi, your whether it's your pet
cat, or you see a bird flying, or
you see you go to all of these,
or your fellow human, or yourself, all of
these are creation of Allah Subhanahu Wa Ta'ala
That should make you ponder.
Even if it's something as small
as as a as a bacteria. SubhanAllah. Or
a virus.
Right? Can you imagine the world was brought
to its needs by something that you can
never see.
Right? It's creation of Allah subhanahu wa ta'ala.
Right? Everything
points to Allah.
Allahu Akbar.
And then Allah subhanahu wa ta'ala points us
to another sign.
And
that is What What is the riyah? Riyah
means winds.
So Allah says
the changing of the winds is another sign
of Allah
Now we the the winds again, sometimes they
blow very hard.
Sometimes it's a breeze that you enjoy. Sometimes
it's some it's quite frightening.
Sometimes it comes with it with mercy and
with rain.
And sometimes it's it's it's it's it could
be a punishment of Allah subhanahu wa ta'ala.
In fact, if you read the Quran, there
are 8 types of winds mentioned. Allah mentions,
anashirat,
walmursalat,
Wazariat,
Walmursalat.
These are all
types of wind. And what do they have
in common? They're all rahma and mercy.
I mean, those of you that have been
to countries where they really rely on rain,
to sustain. Right? Like, especially in in
desert like countries or,
in Africa.
When you're waiting for rain,
before it starts raining,
you can
a wind starts blowing.
And you can almost smell in the air
that it's about to rain. Right?
And that wind,
this is the mercy of Allah subhanahu wa
ta'ala.
And,
in fact,
it's, it's one of those things that Allah
subhanahu wa ta'ala is in Hadith that,
when,
when people are desperate and they make dua,
and in fact there is a special prayer
for the rain, it's called Istisqa,
salatul Istisqa.
A special prayer for rain when again,
we don't really do that often here because,
the nature of where we live is that
it's constantly pouring.
Right?
But in some places, when the prophet hassan
prayed salaf al istizqaar, it is the rain
prayer. It is when there is a drought
and people are desperate,
they go out and they pray. They pray
2 raka'at like the prayer of Eid, and
they make a lot of istighfar. They ask
Allah subhanahu wa'ala for forgiveness.
And,
in fact, the way it's done is
that the imam or the leader will instruct
the people to repent,
to fast,
to forgive each
other. Because all of these, when sin becomes
widespread, is among the reasons why Allah Subhanahu
Wa Ta'ala stops the rain. When sins become
widespread or as a test for the people.
So they told people to start to be
to fast, to repent, and then after that
there's a they make an appointment maybe after
3 days. We're gonna go out and we're
gonna do the rain prayer.
And the rain prayer is like the Eid
prayer. Everyone comes out.
Men, women, everyone.
And they pray together and after they're done,
the prophet when he when he prayed them
the day the the rain prayer, he took
off his cloak and he he turned it
around.
So the occluded that would be taking your
jacket and maybe,
or your scarf, whatever you're wearing, and you
you you turn it around. This is a
this is a sign of optimism that you
say, just like we've turned our clothes around,
our situation will be turned around.
Right? And
I I I have,
I've seen many places where when I went
Saudi Saudi or when I went Somalia, a
lot of time when we do the rain
prayer, shortly
afterwards, it starts raining. Shortly
afterwards, it starts raining.
And, there's actually a qissah
where Musa alayhi salam, he did an istuskah.
He did a rain prayer. Musa, the prophet
Musa alayhi salam. And then Allah
speaks to Musa and tells him
the reason it hasn't been raining is there's
a servant there's a one of my servants
among your people who has been so sinful
and there that that he was so sinful.
He is the reason why he is not
reigning. So this is why people are encouraged
to repent because your sin
might be the reason and this is why
everyone is encouraged to repent.
And,
Sayedina Musa calls the people and tells them,
there's a person among you that must repent.
And, for it is your sin that has
prohibited,
the rain from us. So this person recognizes
himself and he quietly repents to Allah
right there and then. And then it starts
pouring rain.
And
Moses, you Rabbi, who was this person? And
Allah tells him,
I didn't I hid him when he was
a sinner. Am I gonna expose him now
that he repented?
Am I gonna expose him now that he
repented Allah Akbar.
Al Muhim,
it is, it is,
again the falling of rain itself is a
sign of Allah subhanahu wa ta'ala's mercy,
and it is a sign
of Allah subhanahu wa ta'ala's
blessing.
And winds come as
tilah tidings
to announce
rainfall.
But sometimes winds are a form of punishment.
So when Allah mentions for example, Al Akeem
or Assarsar or Al Asif,
Al Asif, these are terms for winds
that
came as a form of punishment. They had
with them like tornadoes and dangerous things like
that.
And again, this is why Rasoolullah salallahu alaihi
wa sallam whenever he saw clouds approaching,
he would be very stressed
because,
he said, I wouldn't know.
Is it a mercy or is it an
adab? So,
but
once,
the the the rain falls it is a
a rahmah from Allah subhanahu wa ta'ala. Among
the mercy of Allah regarding rain is that
sometimes it pours so much that it becomes
damaging to the property and damaging to the
to the land and to the livestock. Right?
If there's too much rain. In fact, in
authentic hadith where the prophet
was delivering the Friday sermon,
a man walked in and it was they
were desperate for rain.
And he he said to he said to
o Messenger of Allah, and this is the
prophet is on the mimbar.
Everything has been destroyed. We are in a
drought. We are desperate. Pray for rain. And
the prophet raises his hands. And the prophet
doesn't even put his hands down except it's
just pouring rain.
And for the and then the following Friday,
the same man comes in and says, you
Rasool Allah, this is enough. There's been so
much rain, it's enough. And the prophet raises
his hands and recites a dua and then
the rain becomes less. So it shows you
again that even when it rains the type
of rain is a sign of Allah subhanahu
wa ta'ala's mercy.
Taib. And that Allah said it was sahab.
Another sign of Allah subhanahu wa ta'ala is
the sahab, the clouds.
Al Musakhar
that have been that run their appointed course.
Now the clouds themselves
are pushed by the winds. Right? So Allah
subhanahu wa ta'ala, the winds push the clouds
forward. Of course the clouds are the ones
where the rain descends from.
And again these clouds they stay between the
heavens and the earth. This is another sign
of Allah subhanahu wa ta'ala.
Even though we mentioned
is they are signs.
For who?
For those who have intellect.
So, what did we mention here? The creation
of the skies and the earth.
The altering between the day and the night.
The ships
that sail the seas carrying that which is
beneficial
for us.
The rain that Allah sends down from the
skies
and which by He gives life to the
barren earth.
The beasts and creatures that are lost scattered
all over the world. The changing of the
winds and the clouds that run their appointed
courses between the sky and the earth. In
there are all signs for those that choose
to use their intellect and their minds.
Allah says
to a people
that use their Now the word is very
interesting.
It
comes,
it it it is literally to tie something
down.
To tie something down.
Have you guys seen what the,
Arabs wear on their heads? That circular thing
that they wear on their heads,
when they when they were in their shemaq
and they put it on? This is called
an
because it used to be used
to tie the camel down. So it's when
the camel sits, it is put in in
his knee, so it's it can't get up.
Right? It can't get up. So if this
is the camel's knee, if it's put in
here, it can't get up. Right? So they
used to tie the camel down.
Now it's used for your intellect and your
reason because it's supposed to tie you down.
Whenever you want to do something that is
brazen, something that is stupid,
your reason, your aqal will what?
Will stop you. Does that make sense?
So
your aqal
is supposed to
make sense of things. It's supposed to help
you make the best decision possible.
It's supposed to help you become aware of
your surroundings. And it is this aqal
that
if you have it,
you will notice
whether it's in the skies,
or the earth, or the rain, or the
winds, or anything, you will notice that these
are all signs pointing
to the creator,
to the oneness of the creator, and to
his worthiness to be worshiped. This is the
context of this verse. So if we if
we read the previous verse,
and indeed the one worthy of worship is
one God.
None is worthy of worship except him, the
most merciful
and the giver of mercy.
He is the only one worthy of worship.
Why? Because of all of the things we
spoke about today. He is the most merciful.
Why? Because of all the things that we
mentioned today. He is the giver of mercy.
Here are manifestations of His mercy. He is
the one worthy of worship because He does
all of this for you. These 2 are
connected in this way.
We're gonna stop here.
We'll continue there. We only took one ayah
today, but I felt like it was important
to emphasize
some of the learnings and benefits in this
ayah.