Mustafa Abu Rayyan – 61 Tafseer Surah alBaqarah Verses 252254
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Ibrahim alaihi salatu
salam, prophet Isa, all of them are mentioned.
But generally speaking they are mentioned throughout the
Quran.
And Allah is saying those messengers
what about them?
Allah said we have given virtue
some
over others.
So some have been given more virtue than
others more fadl.
And
what does that mean?
Allah Subhanahu Wa Ta'ala says,
among them are those whom Allah spoke to.
So Allah did not speak directly to all
the prophets
but among them are some whom Allah
spoke to.
And Allah said some Allah has given or
raised
degrees above others in honor. Allah has raised
some degrees above others in in honor.
And now Allah said specifically mentioning prophet Isa.
Waaatayna
Isa minamariamalbayinat.
And we have given clear proofs
and evidences
to the son of Mariam. Esa the son
of Mariam.
And we have supported
with
the purified
spirit and this is referencing Einyu Jibril.
So what are we learning here?
We're learning that the messengers of Allah are
not all equal.
The messengers of Allah
are not all equal in virtue.
All of the messengers and all of the
prophets are better and greater and more virtuous
than the rest of mankind.
All of the prophets,
they are better and more virtuous than the
rest of mankind. There is no human being
that walk this earth that is better than
a prophet.
Because they are the ones that know Allah
the most,
they are the ones that fear Allah the
most, they are the ones that love Allah
the most, they are the ones that worship
Allah the most.
So because they cannot be,
compared with in piety,
that makes them by default the most virtuous.
But what about amongst themselves?
Are all the messengers equal in virtue?
Allah is telling us no.
Some have more fadl than others.
The ulama when
they were discussing this particular ayah,
it seemingly
And I want you to pay attention to
this word. It seemingly
contradicted
certain hadith.
And what are those hadith?
Some narrations
where the prophet sallallahu alaihi wa sallam said,
Do not claim that I am better than
prophet Musa.
Or
do not come do not,
put some prophets above others
or Do not say I meaning the prophet
himself am better than the prophet of Yunus.
So you have all these narrations and in
fact there's one story that happened during the
time of the prophet sallallahu alaihi wa sallam
where
the because we all know when the prophet's
in Madinah
the Arabs that lived there,
they had neighbors who were Jewish Arabs,
who followed Judaism.
And which prophet would they then revere?
Which prophet? Prophet?
Musa.
So as
one of the believers and the companions
and one of these Jewish Arabs
were discussing something, he said,
I swear by Musa
whom Allah has chosen and preferred over all
creation.
Who said this? The Jewish man.
The sahabi got upset at this
because he felt
that
this was
a statement
that was
disrespectful
to who?
To the prophet salallahu alaihi wa sallam.
And then what did he do? He said
you're a liar.
And he hid him.
And he said there's no one more virtuous
than the prophet Muhammad sallallahu alaihi wa sallam.
The yahudi,
he came to the prophet complaining.
Saying, look at what your companion has done
to me. And when the prophet was told
about this,
he said, none of you claim that I
am more virtuous
than Musa.
Right? And there are many narrations like that.
One time a man came to the prophet
and he said, oh best of creation.
O best of creation.
Youkhirulbariyyah.
And the prophet said, Taq Ibrahim.
That's Ibrahim. He is the best of creation.
Now, how do you reconcile
that
with this ayah, which kriya Allah is telling
us and teaching us that some prophets
are greater than others.
The way you do that and there's 2
ways that the ulama have reconciled them. Some
of them said that perhaps
when the prophet
was making those statements, this ayah was not
revealed.
So in his view, in his eyes, all
the prophets were equal and thus it was
inappropriate
to claim that one is better or more
virtuous or greater than the other.
Some others said no.
The prophet sallallahu alaihi wa sallam understood and
knew that some prophets were better than others
but
it was his humility
and his tawaduah
and there is a difference between
that the prophet Muhammad being the greatest prophet
and prophet Muhammad repeatedly saying
or that being used as a mechanism of
this prophet is that prophet as a means
to demean the other prophets. This is what
needs to be avoided.
So from this unit principle,
do we believe that all of the messengers
and prophets are equal? No. I do not
believe that because Allah says
here, those messengers
Some have been given more fadl and more
virtue and more honor than others.
And Allah describes,
aspects and examples
of that Fadl.
So what do we believe about the prophets?
Who is the most who is the greatest
messenger and prophet?
Who knows this answer?
That is Prophet Muhammad sallallahu alaihi wa sallam.
Prophet Muhammad sallallahu alaihi wa sallam is the
greatest messenger and prophet.
And this there is absolutely no difference of
opinion on this.
The most beloved of Allah's creation to him
is Prophet Muhammad sallallahu alaihi wa sallam.
The second greatest prophet is prophet Ibrahim alaihi
sallahu alaihi wa sallam And those 2 messengers
and prophets,
those 2 messengers, Muhammad salallahu alaihi wa sallam
and his great great great grandfather prophet Ibrahim,
they enjoy or they have a station, a
virtue, a fable
that only them 2 have been given.
And that is being the Khalil of Allah.
Being the Khalil of Allah which is a
special kind of love
that is reserved to those 2 great prophets.
What does it mean to be a khalil?
The word khalil
when the Ulemaan they talk about it they
say that So for example,
this is something Allah said about takallallahuibrahim
al Khalil. Allah took Ibrahim as his khalil.
Allah took Ibrahim as his khalil.
A
one that is closer to you and you
love more than anyone else. That's what it
means.
And
this was true for prophet Muhammad as mentioned
in the hadith
and for prophet Ibrahim as mentioned in a
in the ayah.
Then after that you have the 3 other
messengers,
Musa alayhi salatu wa sallam,
Isa ibn Maryam alayhi salatu wa sallam
Those 5 together,
prophet Muhammad,
prophet Ibrahim,
prophet Nuhr, Musa and Aissa
are together known as the ululazmi
mina rusul. They are the 5 single greatest
messengers
who have more honor and virtue than the
rest.
Then you have
sometimes Allah
will give a prophet something He has not
given another prophet.
So for example,
Allah gave prophet Musa the honor of speaking
to him directly and other prophets, Allah did
not give him that honor. And Allah subhanahu
wa'ala honored prophet Isa with certain miracles that
he did not give to prophet Musa.
And similarly with all the other messengers and
prophets as well. But as a general rule,
what do we believe in? The first principle
is that among humanity, there's no one greater
than the rusul, the messengers.
And the second thing is that although there
is preference between prophets
in their virtue and honor,
the prophet sallallahu alaihi wa sallam taught us
that this is not something to be
used to demean other messengers. So when Amadu
say, he he, Muhammad is better than Isa
ibn Maryam
with the intention of putting down Prophet Isa.
But it is a fact that some prophets
are better
than others and Allah
gives that. Isn't it not true that certain
times are better than other times? Ramadan is
better than other months.
Isn't it true that certain places are better
than other places? The haram is better than
anywhere else in the world?
Isn't it true that certain,
types of water are more better than others?
Zamzam is not the same as so Allah,
among his creations, some are better than others
and this is perfectly fine. And similarly with
his messengers and prophets.
Then Allah specifically mentioned certain things about certain
prophets.
From among those messengers
are those whom Allah
spoke to directly.
Who is Allah referencing here that immediately comes
to your mind?
None?
Prophet Musa alaihis salatu wa sallam. Allah mentioned
this in the Quran several times. Right?
Allah mentions that particularly prophet Musa was honored
with Allah speaking to him directly. Question.
Is prophet Musa the only prophet
that Allah spoke to directly
or were there more?
Is prophet Musa
the only prophet Allah spoke directly
or are there more? The scholars differ over
this but definitely we know of 1 prophet
that Allah spoke to directly.
That's prophet Muhammad sallallahu alaihi wa sallam. When
did this happen? During the night journey, the
ascension.
When Allah subhanahu wa ta'ala
when the prophet was taken to Allah by
Angel Jibril
and he ascended and ascended and ascended above
until he reached the stage where evil angel
Jibril could not go. And the prophet ascended
by himself and the almighty
spoke to him and he heard Allah directly.
So
when Allah says among them are those whom
Allah spoke directly,
We definitely know that is prophet Musa and
also prophet
Muhammad salallahu alaihi wa sallam. Is there any
other messenger whom Allah spoke to directly?
Other than and not not through the angel
Jibril but directly. Some of the ulama they
say there is another prophet. And that would
be prophet Adam alaihi sallahu alaihi wa sallam.
Prophet Adam.
And, there's an erasure that mentioned that
he is a prophet that Allah spoke to
directly.
So from amongst them are those whom Allah
spoke to directly.
Is there a non prophet whom Allah spoke
directly?
Is there a non prophet
whom Allah spoke to directly? Yes?
I'm talking about the virtuous person whom Allah
spoke to directly.
Yes.
That's homework. There is a companion. There is
a companion
of the prophet sallallahu alaihi wasallam
whom the prophet mentioned that Allah spoke to
him
directly without a barrier. Allah spoke to him
without a wasiqa. Who that prophet is? Maybe
next week someone. Those of you that come
here can let me know. And those of
you that are watching maybe you can share
it in the comment section. Insha'Allah.
It's a very beautiful story.
Of course, it is the after
I think someone's looking at Adam, are you
looking up looking up right now?
Allahu stand.
Haylisha Allah.
Among them are those whom Allah subhanahu wa
ta'ala spoke to. We mentioned prophet Muhammad salallahu
alayhi wa sallam, prophet
Musa and Akun Suri Alama, prophet Adam.
And
Allah has raised
others in honor.
What does it mean for Allah subhanahu wa
ta'ala to raise them and who is this
in reference to?
Some of the scholars of Sheikh mentioned, desire
is referencing
prophet Muhammad sallallahu alaihi wa sallam. Prophet Muhammad
sallallahu alaihi wa sallam.
That Allah subhanahu wa ta'ala raise his honor
above all others.
And so that way is
mainly referencing
prophet Musa.
Is referencing prophet Muhammad.
And Musa 'Isa and and the prophet others
said, Warafa
'Aba'adhum darajat is referencing a prophet whom Allah
said,
and we have raised him up to a
high place. Who knows which prophet Allah has
talked about
ayah?
Allah, let's say prophet about prophet, Isa. You're
right.
There was an ayah that mentions Barrafahullahillahi.
And that's what you're you're referencing. But it
was talking about Prophet Izza Prophet Idris alaihis
salallahu alaihi wa sallam. So some of them
said, Allah has stuck and heard about Idris.
And others said, It is all about all
the prophets because Allah raised them in honor
and in virtue some over others.
And now Allah said,
And we have given Isa, the son of
Maryam, clear evidences
and proofs.
Evidences and proofs of what?
Evidences and proofs that he is a
prophet. What was some of these evidences and
proofs that Allah gave him?
Allah subhanahu wa ta'ala There is a hadith
where the prophet said,
never has Allah sent a prophet
except Allah gave that prophet proofs that allow
the people to believe him,
meaning that to distinguish him from other people.
Because many can claim prophethood,
so whenever Allah sends a prophet, Allah would
send with that prophet
miracles and evidences and bayinat and proofs that
made it easier for the people to believe
in him. So for prophet Isa, what was
that? What would be bayyanat?
Does anyone know?
For example,
among the miracles and if you read Surah
Al Imran, you will see many of them.
He will speak to people as an infant,
as a child and as an old
as a as a man. So among the
signs and the bayina Allah gave him is
that he
spoke as a child, as an infant. These
are among the miracles of who? Prophet Isa
alaihi sallahu alaihi sallam. What was among his
miracles? Allah mentions
he will he will heal the one that
cannot speak, allowing him to speak with the
permission of Allah. And the one that cannot
see, allowing him to see with the permission
of Allah. And the one that's suffering from
virus and leprosy,
he would heal them through the permission of
Allah These were all signs
that were evidence that this man is not
an ordinary man. He is a prophet of
Allah
Even
even,
reviving the dead. Even reviving the dead with
the permission of Allah Subhanahu Wa Ta'ala to
heal motor
when you revive it. All of this, of
course, is with the permission of Allah
These are all,
and then Allah says
And we have supported
him who, prophet with
the
which is angel Jibril. So angel Jibril was
supporting
and aiding
prophet Isa, ibn Maryam.
Allah subhanahu wa ta'ala always says, Isa, ibn
Maryam, except for a few places. Always mentioning
Maryam. Isa the son of Maryam. Isa the
son of Maryam. What are some of the
wisdoms of always saying Isa the son of
Maryam?
What is the claim of the nazarah? That
he's the son of who?
Well Iyadabillah the son of of God. So
to counter that Allah always says, He's the
son of
Mariam. He's the son of Mariam.
The last messenger of Ben Israel.
Israel. Then Allah
after talking about all the different prophets that
were sent,
Allah said,
And if Allah had willed
if Allah had willed
generations after
those prophets,
they would not have fought against each other
after the clear ayaat came to them.
But they differed.
Some believed and some disbelieved.
And if Allah willed, they would not have
fought against one another. But Allah does what
he likes.
So what is the ayah in reference to?
Allah subhanahu wa ta'ala is teaching us here
that those messengers,
they came with a message.
They came with a message. Each messenger came
with a message. And the message they came
with was a message that was the same.
The essence of it, the foundation of it
was the same.
Single out Allah subhanahu wa ta'ala in worship.
That was the main message of all of
the prophets.
Connecting the people to Allah subhanahu wa ta'ala
and disconnecting them with anything that isn't Allah
subhanahu wa ta'ala from a worship perspective.
And they also taught them how to worship.
Now after those prophets left
after those prophets left, generations after, what happened
between them?
Well, they fought each other.
What led to them fighting? So Allah Subhanahu
wa'amala is saying that the after the messengers
came,
this led to humanity
being at odds, fighting each other.
What was the main cause of those of
that fighting? Ikhtilaf
differing.
Differing over what? Differing over the message of
the prophets.
Those that agreed,
those that disagreed. Those that accepted,
those that rejected. Those that followed, those that
didn't follow. And that caused what? In fighting.
That caused And and and
the lesson here is
when the prophets bring the message,
the idea is that that message unites the
people.
There is no khilaf because everything that we
differ over, we should be referencing back to
the prophets which will lead to unity, cohesion
and peace.
But
mankind's nature being that some will disobey, some
will reject, some will go against
is like Allah
said,
He is the one that created you. Some
of you are believers and some of you
are disbelievers.
That this led to wars.
This led to fighting, animosity
and this is something the sira,
the battle between truth and falsehood,
between disbelief and belief, between the followers and
the rejecters is something that will continue on
always.
And you had it with bani Israel, those
that followed Musa and those that didn't follow
Musa. You have the prophet Isa, those that
followed him and those that didn't follow him.
You had it during the time of the
prophet sallallahu alaihi wa sallam and you have
it until today. And the world, generally speaking,
is split into those 2.
Right? And it's sometimes
easy to lose sight of that.
But generally speaking, there's 2 camps. There's 2
camps.
The camp of those who follow the prophets
and the camp of those who don't follow
the prophets. The accept those who accept the
truth and those that reject the truth. And
those will always be at odds with each
other. Those will always be at odds with
each other.
Because
haqq and baatil do not mix.
They don't mix.
1 has to give. 1 has to give.
Now, why is it important for the believer
to understand that? Because in your eyes,
don't ever let falsehood
be something that is acceptable.
Falsehood
is never acceptable.
Falsehood is never acceptable,
Right.
And you always have to believe I must
stand for the haqq
and I must be against falsehood.
In what capacity you are against falsehood, will
depend on your circumstances.
Sometimes
you are speaking out against falsehood.
Sometimes
you are changing falsehood with your hand.
Sometimes you're hating falsehood in your heart. But
the one thing that has to stay constant
is that you
as an agent of khair, of truth,
you as a as a follower of the
passengers,
you on the right side
should never allow any acceptance
of falsehood.
And just like that, they are at odds
and sometimes that will lead boil up to
the point where they are fighting
and sometimes it will not be fighting but
it will be dialogue
and debate, and sometimes it will be less
than that. But the point is, what causes
the
disagreement?
What what causes it? It causes the relationship
people have with the haqq.
The relationship people have with the haqq. And
you as a believer,
your wala and bara,
who you associate with and who you disassociate
from,
who you,
bring close and who you don't.
The main factor
should be based upon that individual's relationship to
the truth, to the haqq. The adherence to
the Haqq and the truth. This is very
important to understand. But Allah subhanahu wa ta'ala
is teaching us here that
after the messengers came with the truth, when
prophet Musa came with the Torah,
when prophet Isa came with Injil, when Rasool
alaihi wa sallam came with the Quran,
that caused
a rift between mankind.
And this led to fighting between mankind.
And Allah subhanahu wa ta'ala said this this
happened
After the clear ayat of Allah came to
them.
Now
a ummah
that accepts
the ayaat and acts upon them is an
ummah that is united.
An ummah that is disunited
is an ummah that there are some problems
in in your adherence to the Quran and
the sunnah revelation. Even within the Muslim ummah.
The prophet sallallahu alaihi wa sallam
heavily,
spoke against the
the spilling of blood and the fighting even
between believers.
And the prophet
did that by telling us that we should
not,
have this unity among ourselves.
We should strive to be united.
A lot of our acts of worship,
there is an essence of there's a semblance
of unity in it. We pray together.
We visit each other. We marry from each
other. We go to Hajj together. There's a
lot of communal aspects of it. This is
to enhance the bonds between believers.
And then you have,
things that are prohibited.
It is prohibited to lie to each other.
It is prohibited to backbite each other. It
is prohibited to,
steal from one another. What will that do?
It will create a community
that is close to each other, that trust
each other, that helps each other, that aids
each other. And that's extremely important.
That is the adherence of the Quran sunnah
being a jail and bring us all together.
Now,
if we go against the Quran,
it will then we will split. Why? Because
there will be those that went against and
those that went for and this is the
khilaf that happens. And sometimes
the and the disunity is between,
the truth and falsehood is kufr and Islam.
Belief and disbelief.
And sometimes within Islam it's between innovation and
sunnah.
And sometimes it is between,
sin and and and and obedience.
But in any case, any hiraq that happens,
it tends to happen with whether some are
adhering and some aren't.
And this teaches you something else. That's the
only hiraq that's acceptable.
That's the only It's not acceptable as in
it's not it's not encouraged,
but
if there is a disagreement
and 2 people are splitting apart,
it better be for the right reasons.
Meaning,
we cannot do it for dunya reasons.
We cannot do it for dunya reasons. And
even if it's religious,
it's meant to be remedied. It's meant to
be remedied. Prophet sallallahu alaihi wa sallam in
his final sermon he said,
Do not become disbelievers
after me killing each other.
Killing each other is a consequence of this
unit in Iqtalaf,
which is a consequence of not adhering to
the Quran and the sunnah. So where does
the remedy end the end lie in? And
coming back to the Quran and the sunnah.
But how do we heal the ummah? By
accepting the Quran and the sunnah.
By making that the focal point everyone,
goes back to. A couple that have this
agreement,
if they both accept
that
that the Quran and the sunnah of the
prophet wasalam is their guide,
then many of the problems can be solved
because you will say who's right and who's
wrong. But it all has to come from
a place of obedience.
Those succeeding the generation succeeding those prophets would
not have fought against each other after the
clear verses came to them but
but they deferred. They deferred.
And they became 2 camps, followers and rejecters.
And among them were those that believed,
like the prophets and the Sahaba and those
that followed in their
footsteps. There were those that disbelieved,
like some of the men of Quraish, like
Abu Jahl, like all the disbelievers
that we have from the time of the
prophet all the way till now and even
before that.
Thought.
This is what he wants. This is Allah's
creation.
Allah
is the one that instills in the heart
unity, in disunity and acceptance and rejection. And
if the day Allah is teaching us that
this is the qadr of Allah and this
is how things will always be. The
the battle between truth and falsehood,
Islam and disbelief and kufr will always go
on. Your responsibility is to ensure that you're
always on the right side of that. May
Allah allow us to be guided and to
be among those that do not differ.
And if there's difference it is upon the
Quran and the sunnah adhering you are adhering
to the Quran and sunnah versus people that
are not doing that. May Allah
guide us all.
Then Allah says,
Spend
some of that which we have provided for
you.
Spend
some of that which we have provided for
you.
Before a day comes,
There is no bargaining that day. Protect
us. Us.
There is no close friendship that day.
There's no intercession on that day.
And the disbelievers.
They are the wrongdoers and oppressors.
Here Allah Subhanahu Wa Ta'ala is teaching us.
First he's saying,
all you who believe. Whenever Allah
says, you're meant to listen even more carefully
because Allah is speaking to you. Your creator,
your lord, your rub is speaking to you.
Oh you who believe. Yes, oh Allah.
Spend. That's the command of Allah subhanahu wa
ta'ala is telling us spend.
Spend all of that which we have given
you. You have to give all away? No.
Allah says
Some of that which we have provided for
you. Here Allah is reminding you of 2
things. 1, that you have a responsibility
to spend
that which Allah has provided for you and
Allah is also reminding you that whatever you
have is not yours. Who gave it to
you? Allah Subhanahu Wa Ta'ala gave it to
you. And
Allah then is telling us do this.
Is this referring to zakat or sadaqa? Some
of the ilaha illama says it's referring to
sadaqa. Sometimes it's referring to sadaqa.
But the more sound opinion is referring to
both.
Whether it is an obligatory charity
or recommended charity,
Allah is telling us, reminding us, encouraging us
that we should give for his sake.
And then Allah
reminds us why we should give
and hurry in giving
because
before a day comes.
This day is referring
to. May Allah
forgive us
and allow us to be among those that
receive their books on their right hand and
are forgiving on that day.
Before a day comes
There is no selling. There's no transaction. There's
no bargaining on that day. You cannot talk
away from yourself that day. It's just you
and your deeds
or misdeeds.
There's no way that day.
There's no friendship on that day.
There's no Khalil that you can go to.
Allah mentions,
that everyone
is busy
with themselves. Allah subhanahu wa ta'ala mentions in
in Surah Surah Surah to,
Everyone has this an affair that is keeping
you busy.
Right?
Parents
are not there to help you. Your children
are not there to help you. Your brothers
and your children and your wives and your
parents
all run away from you.
It's gonna be nafsi nafsi.
Everyone will be in it for themselves.
Everyone.
You will be resurrected alone
As you are buried alone,
you will be judged alone. Allah says, Suratul
Mariam, Waquluumatihiyawmalkiyamati
froda.
Just you and Allah subhanahu wa ta'ala on
that day. There's no way you can talk
yourself out of it. So what should you
do now?
What is Allah saying to us? Spend now.
Give now. Give charity at sadaqah now. And
what is so special about sadaqah my brothers
and sisters?
I mentioned 2 facts.
One, the prophet sallallahu alaihi wa sallam said
in hadith that charity is the shade that
you
benefit from under judgement.
The shade that you enjoy
under judgment will be the amount of charity
that you
gave. Right? So if you want shade, give
a lot of charity.
And Nirmala Khayida prophet
said that sadaqa
charity
extinguishes your sins like water
extinguishes fire.
So if you're burdened with sin, then we
are all burdened with sin. If you're burdened
with errors and mistakes, and we are all
burdened with errors and mistakes,
among the ways to do that is to
give as much sadaqah as you can. But
Allah is also telling us here, give some
of that which you have been given. Meaning,
you don't have to give everything and this
is Allah
subhanahu
wa
ta'ala.
Before a day comes, there is no bay
in it, no transaction, no bargaining.
There's no friendship.
There are no friends on the judgment except
for 1 group. One group. It is very
important to make this distinction.
Allah subhanahu wa'ran.
Close friends in the dunya
on that day will be enemies.
Close friends in the duniya
on that day will be enemies.
Except those who are pious.
Those who are pious,
they that will not be the case and
there will be some benefit of having pious
friends. If you're a pious friend in this
world,
then they may be among those that will
intercede on your behalf
once they enter jannah
because what will happen is as people will
enter jannah, they will ask each other where
is such and such? Where is such and
such? And when they find out that maybe
one of their friends or the people that
they knew
has did not have enough good deeds and
they are being punished, they will ask Allah
subhanahu wa ta'ala to bring them from the
fire. And Allah in honor of them
will make that person come from the fire.
May Allah
forgive our sins and our shortcomings and allow
us to never see the fire.
And there will be no intercession other than
the one Allah allows. Right? There will be
no intercession
other than the one Allah
allows and you're all familiar with inter intercession.
Perhaps I can expand upon it
next week.
Then Allah said,
and the disbelievers,
they
are the wrongdoers.
Again, emphasizing the point that the disbelievers,
there's no greater
wrongdoing.
There's no greater wrongdoing
and there's no greater form of oppression
than the rejection
of the message of the prophets.
There's no greater form of wrongdoing
than the rejection
of the message of the prophets. Those that
reject the message of the prophets and disbelieve
and do not adhere, do not follow, do
not worship,
and they are indeed the wally wound the
wrong to us.
Next week, we will do the tafsir of
Ayatul Kursi, the greatest ayah in the whole
Quran. May Allah allow us to reach it.