Navaid Aziz – 12 Tafsir Juz E Amma Surah Al Adiyat

Navaid Aziz
AI: Summary © The concept of "medourcing" is discussed in various context, including the use of the phrase "medourcing" to understand the verses of the Koran, the use of "medourcing" to understand the verses of the Koran, and the use of "medourcing" to understand the verses of the Koran. The speakers also discuss the history of the culture of war and the importance of "has" in the context of "has" to describe war. They emphasize the importance of recreational activities for physical and mental health, and the benefits of horseback riding in achieving goals. The speakers also touch on the use of "Grave numbers" in Arabic language, including the importance of "will" and "will" to refer to actions of the gods, and the importance of "Grave numbers" in control of actions and emotions. The segment concludes with a discussion of the meaning of "medourcing" and the importance of "by"
AI: Transcript ©
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In Alhamdulillah

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when Allah human surely unforeseen a woman sejati Amina de la, la la, la la la, la la la la la la sharika wa shadow Ana Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Amma God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

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Tonight is a very special night in the sense that we'll have the lower act surah number 100, meaning that we only have 99 more suitors to go in chocolate?

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No, no, he thought he was fine though. We're actually going down double digits, though. So triple digits, I got really happy with him the last time our two filters for tonight is sort of the idea and sort of idea is a very, very interesting surah because a lot of new concepts come into play that we haven't discussed before. So one of the concepts we'll be talking about tonight is the concept of a suburban no zone, or reasons of Revelation. Now, particularly when it comes to a suburban those are the reasons of Revelation. One of the things that we look at his place of Revelation, where was this actually revealed? So you'll notice that when scholars have to talk about where a surah was

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revealed, they'll mention one of two things. Either the surah is makia, or this surah is madonia. Now, you may think the obvious answer is that when we talk about that this surah is makia. It means that it was revealed in Makkah and when we say that as soon as madonia, it means that it was revealed in Medina, when in reality this is not the case, the scholars of Tafseer they actually differ on what does this term mckeehan madonia actually mean on two popular opinions. opening number one is that what we just mentioned that the sutra was revealed in Makkah, and it was revealed in Medina and that why is this called Maki and madonia. However, this is the weaker opinion, this is

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the weaker opinion, the stronger opinion is that it is indirectly it is directly related to the hygiene of the Prophet sallallahu sallam. So if it is if it was revealed before the hygiene of the popular Sonam, it is revealed as it is called makia. And if it is revealed after the Hydra of the popular Sonam, it is called madonia. Now the significance of this, what if some revelation came down outside of Makkah? So would you call this surah makiya or madonia? According to the first categorization, you'd have to come up with a new name because it wasn't revealed in Macau? It wasn't revealed in Medina. So how do you combine it like the diverse Aloma commercial convener compartment?

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Amati. What are the two common Islam Medina that today I've completed my my favorite upon you, and I've chosen Islam as your way of life. This was revealed at arafa at the height of the Messenger of Allah sallallahu alayhi wa sallam, which is close to Makkah, but this is towards the end of his life, and it is outside of Mecca. So how would you categorize this? And that is why the vast majority of scholars go into the second opinion that when we talk about a sutra being mucky, or a sort of being madonia, we don't look at where it was revealed, but rather we look at the timeframe. If it was before hedger, it is makiya, and if it is after Hitler, it is called madonia. Now the

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reason why it is important to know this is because this concept of understanding where the sutras was revealed, it actually has an effect on how you understand the verses of the Koran, it actually has an effect on how you understand the verses of the Koran. So now we come to the verse the very first verse of the surah when the IDI did not have so an idea in to translate it, it is actually an adjective, it isn't a noun. So who can tell me the difference between a noun and an adjective? What is a noun and an adjective? Go ahead.

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Okay, so a noun is like a proper name or something that is described, whereas the adjective is the actual description. So when the idea is an actual description, so here unless I know Tyler is a well actually let's start off with the one thing the wow that is mentioned at the very beginning, as well custom so last minute Allah is taking an oath over here. So now what is Allah subhanho wa Taala taking an oath by Allah subhanaw taala is talking taken oath by an idea, which is the plural of idea, an idea over here, it isn't a noun. So usually you will see that Allah subhanaw taala he takes an oath was chumps, so he swears by the sun, and this is a proper noun, Allah subhanaw taala says,

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while laying solo with swears by the night, this is a proper noun. But here I must find what Allah He doesn't swear by the noun, he swears by the adjective. And the idea is something that rushes forward at its utmost speed. So anything that rushes forward at its utmost speed is known as an idea. So here Allah subhana wa tada is swearing by the adjective and then

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Almost Pinewood Santa, he goes on to describe this even more, you know, how intense is this running forward, it's Bob. And Bob have means that it starts panting. So I want you to think about I don't know if anyone has ever done this before, but if you've ever gone horseback riding or camel riding, Has anyone done horseback riding on camera writing here, quite a few guys, hopefully, if you want really fast, you realize that, you know, when the horse is going really fast, the teeth come out. And you know, it makes this funny face. But it also starts making a funny sound. Similarly, like humans, when we get out of breath, we make this panting noise. Similarly, horses and camels that

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when they start sprinting, they start making this painting noise as well. And this is what Bob How is this what is it is a painting noise? Now getting back to our concept, how the place of revelation will have an effect in terms of how we understand this verse. So the scholars of Tafseer different was this Sora makiya, or was this Sora madonia? Sorry, excuse me, let me change that they didn't differ is the story. McEwen, Medina, the different is this surah. Referring to camels? Or is it referring to horses? Is the sutra referring to camels? Or is it referring to horses, and the way they made their distinction is based upon

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whether the place of Revelation, the place of Revelation, so the minority of scholars, they said that this verse over here and add yet that those that running forward that one forward, and they start to paint, it is referring to camels, they said that this is referring to camels. So the noun is the camels that run forward, that this is the opinion of the minority. Now, the reason why they held this opinion, is because at this time, in the stages of Makkah, the verses of jihad were not revealed yet. So this concept of horses running forward and fighting, and you'll come to see that it actually refers to that we're fighting you know, in the way of Allah subhanho wa Taala. It hasn't

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been revealed yet. So the minority of scholars, they said that this is referring to the camels. Now when would the cameras be running back and forth, they said that this is the See, this is during the time of Hajj. And this is that even before Islam, the cameras used to make hedge, and they used to go back and forth between minute and was Delica. And they would race back and forth, carrying the people. So this is when the ebal, or the camel would be an idiot, and Baba, it would run forward, and it would paint and it would like, you know, make that weird face. So this is the opinion of the minority, the opinion of the majority, they said that the idea over here is in fact referring to

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horses. The idea over here is in fact, referring to horses, and this is the opinion of the majority. And what this is referring to the horses going forward and painting forward is that these are the horses that go on to the battlefield. These are the horses that go onto the battlefield, literally, you know, just charging in. And that's why you know, if you've ever seen like a children's children's cartoon or or a movie that talks about war, what do they What does the general start off with, when they're ready to go for war this like way back in the day without planes and like, you know, tanks and stuff, they would say charge as in every one run forward. So that's what the horses

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were doing. So now referring to the horses over here, this puts it in context of the verses of jihad that Allah subhanaw taala is telling the Muslims that a time will come where these horses will run forward. Now this is interesting. Now if this sutra by consensus is revealed in Mecca, why is Allah subhanaw taala talking about this concept of fighting? Why is Allah Spano tala talking about this concept of fighting? Two reasons over here, number one, the value of the horses and the concept of war. So the Arabs of that time, they were known for war. So if you even remember when we were talking about sort of field, how did Abraham become coming to power it was by killing and fighting,

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you know, someone from his own tribe from his own clan. And that's how he got into power. And that is how everything worked, that if you wanted supremacy, you wanted control, you would fight people for it. So the Arabs were known for fighting at that time. And this is why I was fine with Allah, he talks about something that they can already relate to. And that is why the the most prestigious and honorable of people are most of the Arabs at that time, was the one that had the fastest horse and the strongest horse. And that is how, you know a man got his respect amongst other men, due to the value of his horse and how strong and fast it was. So that was Reason number one. Reason number two,

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is that Allah subhanho wa Taala is actually foretelling what is going to happen in the future. Reason number two, is that Allah subhanaw taala is actually foretelling what is happening in the future. Meaning that once the Muslims start going to Medina, that they will be allowed to defend themselves. So when you look at the history of war in Islam, if you want to call it that, during the time of Mecca, the Muslims were not allowed to fight. So no matter what happened, no matter how badly you are being pushed you no matter how many people died, the Messenger of Allah sallallahu Sallam and his companions, they were prohibited from fighting. They were prohibited from fighting,

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and then eventually they were allowed to defend them.

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themselves and this started only after the Hitler distorted only after the Hitler. So we are left behind with Allah is foretelling that once the Muslims go out, they will have to be prepared to defend themselves and you know,

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basically go go out and to defend themselves in that time. So this is why Allah subhanho wa Taala uses an idea over here. Now, an important point to understand over here as well. The fact that Allah subhanaw taala is swearing by something, an idea over here and we'll go with the opinion of the majority that it represents horses. The reason why Allah subhana wa tada is specifically swearing by the idea over here is that Allah subhanaw taala is telling people that are here Allah subhanho wa Taala is swearing by that which is most precious to you. Here, Allah subhanaw taala is swearing by that which is most precious to you. And that is why even if you look in the Hadith of the Prophet of

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Islam, when he talks about giving power to people, so I'll leave it at the law angle, he narrates from the Messenger of Allah sallallahu alayhi wa sallam, that if you were to guide one person, if you were just to guide one person, it is better for you, then Homura Nam, then the red camels. Now in our Indian context, this concept of a red camera doesn't make sense. Like if I tell you, you know, go out and make Tao it's better than having a red camera. And you'll be like, What on earth are you talking about? You know, why would I want a red camera? What does that have anything to do with me, but the point over here is not the specific concept, but rather it is what it generally

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represents, it is what it generally represents. So the general concept that it is representing, meaning that it is the best thing that you can do, because the red camel was considered the rest of the best two possessions. Similarly over here, an idea that Bob had the the horses that one Ford, they are the best two possessions and that is why Allah subhanho wa Taala is taking an oath by them. That is why I must depend on what Allah is taking an oath by them. Then Allah subhanho wa Taala goes on to talk about in the second verse, Fern, Moriarty Tada. Now Maria comes from our, and aura over here it is when you take two things, and you hate them together, and it creates a spark. So if you

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notice that when fire was being invented, this is one of the the first ways it was discovered is that they took rocks, and they would hit them together. And that's what would create the spark. So here, Allah subhanaw taala, he gives such a vivid description planula, I want you to imagine you're in the pitch black dark of the night, the pitch black dark of the night. And then you're on this horse, and you're going through the desert, you're going like crazy fast, let's just say like, you know, 80 miles an hour on this horse. And then while you're going through this desert, there's like a giant rock or an area of rocks. And then as you're going through the pitch black night, the holes

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of the horse, they're hitting these rocks, and the only thing that can be seen is the trail of sparks that you're leaving behind, like Subhanallah that's such a powerful image that Allah subhanaw taala is leaving behind over here, he says, and the striking sparks of fire that are left behind. So the moody art is that the things clashing together for the sake of causing a you know, causing somebody to ignite or create a spark and then cut half is that it actually does create a spark. God ha is that it actually does create a spark. And it is with this verse that the opinion of the majority was given preference that the camels when they ran between men and was done differ, it

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wasn't, you know,

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something that was done particularly during the night, it wasn't something that was done particularly during the night. But you will come to see that Allah subhanho wa Taala he starts talking about the the sparks being seen. And they can only actually be seen at nighttime, because during the daytime, it's so bright that you can't actually see it. So here this is why the majority to give preference to the opinion that this is referring to the horses because this was the act of the horses when it was done during the night. And then Allah subhanaw taala he goes on to mention number three, and the scouring to the raid at dawn, fertile movie, full movie Raja Sabha that here

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Allah subhana wa Tada. He talks about a changing state that something going from being stagnant to something going forward in the middle of the day. Now again, what is this referring to over here? You'll notice that the Messenger of Allah wa sallam has reported in a Muslim, he would never, you know, attack a village in the middle of the night. Does anyone know why? Why would the message of our system never attack a village in the middle of the night?

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accent so he was waiting to see that this village that was going to go and be attacked. Are there any Muslims inside of it? The way he would do that is that they would wait outside the village and wait until the time of mourning. If they heard there then it means that there are Muslims there and you know that village went to be attacked and they didn't hear it.

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Then that is when the daytime comes. And then it's fair game, you can go in and you know, attack your enemy at that time. So they would know who to attack and when to attack based upon the hearing of the event. And that is why you will see that, generally speaking, when they talk about the issue of the airline is the advanced something fourth, is the fourth key fire, what is the ruling on it, the overall overwhelming majority. And now, this is like almost a 99% think the 99% of scholars are of the opinion that the giving of design in the city is for it is part of the fire that in each and every city where Muslims reside there, there has to be given. And this was one of the reasons that

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you know, so it can be known and be manifest, that there are Muslims in this land. And that is why the giving of the gang, at least by one mustard by one group of people is compulsory. And then if no other one is given in the city, and we're not even talking about the issue of Salah here, we're just talking about the issue of the adult. That image is if the data is not given, then the whole community and the whole city becomes sinful for that. And that is why this is very important that when the congregation does stand, we do give the other not only for this sake, but also in accordance of the Hadith of the Messenger of Allah. So send them where he said, when the time

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prepare comes, let one of you give the other that one of you give the event. So here you have a specific command from the Messenger of Allah sallallahu alayhi wa sallam about the importance of giving the event. Now, let us take this one last verse, and then we're going to backtrack a little bit. So in verse number four, then Allah subhana wa Tada. He goes on to mention for our third NaVi NACA that these horses as they're riding forward, they're going so fast, that they're leaving dust behind that they're leaving just behind. So now here are Allah Subhana, WA Tada, these are the four things that Allah subhanaw taala swearing by the fast horses, the sparks that are being left behind

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the rain that is being made at dawn, and the clutter the dust of the cloud of dust that is being left behind. Now looking at these four verses, why is of a penalty and swearing by these things. Because this is what the Arabs of the past use the value in terms of this dunya meaning that you notice that the Arabs of the past, they earned their money in one of two ways. Number one, they did business. And this is what surah Quraysh talks about that the tribe of Croatian specific they would go out to Syria and gods to Yemen and they will do business with the second group of Arabs of the past what they did was that they would go out and they would rob and steal from the people. So these

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four verses Allah subhana wa tada is swearing by them, because this is referring to the second category of Arabs of the past, where they would rob and steal people mean that they would earn their dunya in this way. So he almost panatela again, is swearing by something of the dunya is swearing by something of the dunya.

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Now, this concept of horses, this concept of horses, this is something that you know, it's forgotten in our day and age that you live in an urban population. You're away from farms, you're away from, you know, wildlife. Living in the city, the average person will not get the opportunity to ride a horse. And you'll notice that the Messenger of Allah sallallahu alayhi wa sallam, he actually told us that our children should be taught one of three recreational activities or not one, but should we talk these three recreational activities? Does anyone know what those three recreational activities are? Go ahead.

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Excellent. So the messenger told us or send them says, teach your children. These three things. Teach your children archery, teach your children's swimming, and teach your children horseback riding it. No claim, Rahim Allah unsaddled mahad. He actually comments on this verse. And he says that even in recreational activities, you see the wisdom of the Messenger of Allah sallallahu alayhi wa sallam, meaning that when the Messenger of Allah Azza wa sallam, he teaches us to have recreational time, because each and every one of us needs recreational time. You can't just stay in the masjid worshiping Allah subhanho wa Taala. You can just spend time with your family, you can

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just spend your time doing business. Each and every one of us one of us needs recreational time. But here what the messenger will also send them is teaching us is that even in your recreational time, let it be beneficial for you, then it'd be beneficial for you. So when you look at these three concepts of recreation, archery, swimming, and horseback riding, you'll notice that there are lessons in these. So for example, when a person takes upon archery Has anyone done archery over here, archery 1234 a couple of you guys come to LA. I did archery for the first time when they went to Malaysia. And you know, a lot of the times you hear like the the the myth of Robin Hood, or you

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may have seen a cartoon or a movie, and you see these people shooting arrows, and you're like, this is so easy. I could do this and did the week. And then when you actually try it, you'll notice that you don't even come like a meter with your target. And that's if you're standing still. You can imagine if you have a moving target how much more difficult it comes. So you'll notice that from you know archery one of the things that a Muslim Rahim Allah mentioned

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The importance of having a goal in life, that you have a target, you have a goal, you know what you have to reach. So it's not just about, you know, randomly moving around and randomly No, but you have a target and you have a goal. Similarly, the importance of perfection through practice, the importance of perfection, through practice. So there are certain things in life you will struggle with on the onset. But as you practice them, then you learn to perfect it. And that's where the saying comes from. That practice makes perfect. So this is like the lesson you derive from archery, then you think about swimming, and swimming. You know, it's like one of the best physical activities

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that you can do, and works out every muscle of your body. It's great for your heart, cardiovascular, cardiovascular strength. And at the same time, there is such a powerful element behind it, that when you actually swim, and I'm not talking about in the swimming pool, you when you go out in like natural water, you realize how weak you are as an individual spinal lock. I remember during my time when I went to Bermuda, I got to swim in the Atlantic Ocean for the first time. And you guys can physically see how big of a guy I am. I went maybe about 30 feet inside the ocean, I planted my feet. And I'm like, I'm going to see how long I can stand still against the ocean. Well, not even

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half of a second one wave came back. And it shows you the power of the creation of Allah subhanaw taala, that we think as human beings, that the strength lies with the human being, that's not the case, the strength lies with the creation of Allah subhanho wa Taala, that physically, Allah subhanaw taala has created us extremely weak, that you know, a rock touches us and all of a sudden we're cut, you know, we get hit by water, we can't even push the water back water pushes us shows you the strength of the creation of Allah subhanho wa Taala. And that is the benefit from swimming. Now, I want you to think about horseback riding, what is the benefits that you your child? Or you as

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a young man would get from horseback riding? What would you learn? Who can think of some benefits? What would be the benefit? Go ahead

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how to be in control. So you learn a form of leadership, that you have something under your authority. Now, that is a wild beast, you need to learn how to tame it. And this teaches you that even when you interact with other people, that there are going to be some people that are wild, you know, it's gonna be very difficult to control them. But you learn how to control a wild horse, you can learn how to control an individual as well. So there's that concept of leadership in it. What else did you learn?

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You guys are being outdone. How old are you, Ibrahim? You'll be outdone by a nine year old. Go ahead.

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How to have friendship with an animal?

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I don't know. I mean, that's possible at all. I mean, every does everyone who has a horse friends with their horses.

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It's possible. It's very possible I'll accept that answer. But I'm looking for something more significant.

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physical strength and balance. Excellent. So that you know, once you've tried horseback riding, you'll notice again, it looks very easy when it's on TV, but you actually try doing it. It's extremely difficult. It's extremely difficult. And if you don't know how to do it, it's actually very, very painful.

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versus bad.

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Okay, so let's, you know, you learn to adopt to strange environments, but I'm looking for something more specific.

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Courage. Excellent. So it requires a level of courage. But I'm what I'm looking for specifically is the act of responsibility.

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Possibly, yes, I know, that's what we're referring to, like Martin machine was or something specifically mentioned these things because of its relationship with war, but they're just generally good activities that are beneficial. So for example, now that you have a horse, especially to a young child, the benefit that the child develops from this is responsibility, that here you are put in charge of taking care of something, feeding it, grooming it, cleaning it, looking after it. And it teaches the child responsibility that when you teach is this to the child, as he grows older, he learns to be responsible for himself. And you'll notice that that's one of the biggest problems in

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our time, is that children growing up, they're not given any responsibilities, their parents cook for them clean for them, do their laundry, clean their rooms, you know, if the child takes out the garbage in our time, this is like a big achievement Allahu Akbar, you know, he does something in the house. This is a sad lesson. Whereas in the past, you know, they give the child the horse and they're like, this is your horse, take care of it. If you don't, it dies out runs away. And that's your responsibility. So teaches the child responsibility to care. And you know, as the brother mentioned, I don't know friendship was the right term, but developing a form of love and affection

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over here that you know, this is your mode of transportation and I think as gorgeous as guys specifically you'll notice we all develop relationships with our cars and as I you know guys refer to their their cards as their their girls and their babies and so on and so forth. Because of that personal attachment. Now back in the day didn't have those cards. It was the horse itself, because this is what through thick and thin. This is what's going to get you from point

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Point A to Point B, this is what's going to be there for you and your time of need. This is what's going to, you know, help you escape if the danger comes. So these are all of the things that the horse is representing. Now you understand the significance of the context of these verses be the lights on.

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And then we move on to verse number six, were Allah subhana wa tada after swearing by all of these things, he mentioned the point that he's getting at, and that is, that in the insana, the Europa healer, note, that indeed mankind over here is ever ungrateful to his Lord is ever ungrateful to his Lord. So the word canoes over here, it comes from a type of gopher. So you'll notice that Cofer in the Arabic language, when we speak about it, we manage to understand disbelief. So you say someone's a Muslim, he is submitted to Allah, you say someone is a Catholic, he is someone that is disbelieved in Allah, but the linguistic meaning of Kufa is to be ungrateful for something. So you'll notice

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that when Allah subhanaw taala, he talks about being thankful to Allah subhanaw taala in Surah him, he concludes the verse by saying in an insana, lumen Kaffir, that indeed mankind is ever oppressive, and covered over here doesn't mean unbelieving. What it means over here is that mankind is ever ungrateful. And this is what canewdon means over here, that mankind is ungrateful for the blessings of Allah subhanho wa Taala. Now, here's a very interesting lesson in the Arabic language pertaining to Tafseer. And the Arabic language, you'll notice that you can use a general term, but it will mean something specific, and you can use a specific term, but it will mean something general. So I'll

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give you the example that he

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mentioned over here. So when Allah subhanaw taala mentions that in the insanity arabela knows that indeed, mankind is ever ungrateful to his Lord, the scholars of the year, they default over here, they said, insane over here. Is this referring to mankind in general? Or is this referring to something specific? So the minority of prophecy alone, they said that over here mankind is something specific. So while Allah subhanaw taala uses the term insane, the actual meaning over here is the disbeliever. The actual meaning over here is the disbeliever. And this goes back to the point of revelation that we said that this sewer is makia and who are the vast majority of Makati born? Are

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the people being addressed in Mecca? They were the college. Now who can remind me what the cover of the Qureshi was? What was the disbelief of the courage? How would you describe the disbelief of the chorus? Allah subhanaw taala he repeats this throughout the Quran, what was their disbelief?

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Excellent. So they recognize Allah as a creature, but they wouldn't worship Allah subhanaw taala alone. Now the point being, when would they worship Allah subhanaw taala alone? When would they do it?

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Exactly. So during times of great distress, that is when they would worship Allah subhanaw taala alone, but in times of prosperity, they would worship their idols. And this is what Allah subhanaw taala specifically is referring to, according to this Google mafia city. That said insane over here doesn't mean mankind in general. But it means that the kafar amongst the coresh that Allah subhanho wa Taala he gave them so much he honored them with business with being you know, the the owners or the protectors of the cabin, servicing the people of Hajj and grant granted them this great honor in terms of lineage, yet even then the committed shift with Allah subhanaw taala. So they said this is

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referring specifically to the disbelievers amongst the Cornish. Now before we get to the second opinion, which is that this is referring to generally, I want someone in the audience to give me an example. So here we have an example of something that is general Allah uses incense, but he uses it to mean something specific, the disbelieving person. Now I want you to think about where Allah subhanaw taala may say something specific, but it refers to something general. Can anyone think of an example in the Quran, where Allah subhanho wa Taala has mentioned something specific, but means something general buy it? And if you guys want a hint, think of it how many people mentioned a

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memory store mine over here. I know like almost every day semester, memorize sort of mine here. A couple of years surprised times are changing. And there was a time you'd come into my state every day the person you know, he knows sort of it akula and then beyond that, so they are seen in Surah Rahman, this is a given part of you being busy was to memorize these two students, but times are changing SubhanAllah. So the hint is in sort of man, what unless I know what Allah will mention something specific, but it is referring to something general or greater.

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Can anyone think of an example

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I'll give you a further hit to why I'm caught

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there so here unless I know what it says, and then the noble face of your Lord, that is what shall remain. Meaning that over here if you were to take this verse literally it means that all of Allah subhanaw taala. And you know, I know that is above and beyond this, all of us, I know Allah would disappear except for his face, gender gelato. But in reality, Allah subhanaw taala uses something specific over here to refer to Allah subhanho wa Taala in general. So this is like an example of something specific being used to talk about something general and this is the importance of not only understanding the Arabic language, but understanding the nuances that come with the Arabic language.

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So a person can learn grammar, all that he likes, you can master now to the best of your ability, but until you understand nuances properly, you may not understand the Quran properly. And that is why, you know, one of the biggest injustice is that we always see is that you know, four brothers Arab will go to him, Hey, you know, you must understand the Quran properly, you're Arab, you speak Arabic. But in reality, that's not the case. Just because the person may be speak Arabic by Tony doesn't mean they understand the nuances of the Quran. So this is something important to understand that when you do study the Quran, don't just focus on the grammatical aspects, but try to understand

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the nuances that come with the Arabic language, particularly with the Quran. So now, let's go back to the second opinion, that here when Allah subhanaw taala talks about mankind being ever ungrateful. Why does it listen to and I mentioned this, why does Allah subhanaw taala mentioned that mankind is ever ungrateful. And you'll notice that Allah subhanaw taala, doesn't just mention this, he takes an oath by this, he takes an oath by this. Now the reason why Allah subhanho wa Taala takes an oath by this number one, to show you the gravity of the situation, that you may think you're being grateful. But in reality, one of two things is happening. Number one, is that you're not being

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grateful. or number two, you're not being as grateful as you could be. So one of two things is happening with everyone, either we're not being grateful. or number two, we're not being as grateful as we could be. And that is why the generality of the verse, it is also true, that all of mankind is in the state of, of loss in the sense or in the state of ingratitude, that he's either not being grateful to Allah subhanho wa Taala, or that he's not being as grateful as he could be. And Allah subhanho wa Taala takes an oath by this, and when Allah subhanaw taala, he mentioned this, it goes on to signify something that will come later on, it goes on to mention something that will come

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later on. And that is the second verse after this. So let's find out it goes on to say

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that is mankind not know when the contents of the graves will be poured forth. Now, here are a list panatela uses the term l to be known as something which is certain. So when you speak about lm in the Arabic language, or knowledge, the highest level of n is something that you are certain about. So there are certain things that you may know, but you're not certain about, there are other things that you know, and you're absolutely certain about. So when Allah subhanho wa Taala uses him over here, it is referring to that knowledge, which people are certain about that knowledge, which people are searching about. So he's saying is mankind not certain that one day he will be thrown out of his

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grave, and some heinola like poured out of his grave? And this is interesting to think about, that when the day of judgment comes your braid, you know, how many feet under? What do you have a choice in coming out of your grave? No, you won't. No matter how much you try to avoid the Day of Judgment, no one's going to be able to avoid it. And this is what Allah subhana wa tada is talking about, that a time will come, we're all going to be in under our graves, and a time will come where no matter how much we resist it, the ground is going to throw us out. And it's going to say, you know, go and stand in front of your Lord and wait for your reckoning. So this is like a reality that mankind

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becomes heedless of what they need to remember. Now moving on to the next verse, and this I will tie it in with the previous verse waha, sila, Mephisto door, that at that time, when mankind is you know, thrown out of the ground, what is in his chest will truly become apparent, what is in his chest will surely become apparent to me that whatever your heart contained, whatever your thoughts were, whatever your intentions were, they will become exposed on that day. And so if you go back to setting your scene, you'll notice that Allah subhanaw taala, he mentioned something profound in this surah where it is not the tongues that are speaking and testifying. But Allah subhanaw taala

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mentions and sort of seen that it is the hands that will talk and the legs that will testify, the legs that will testify. So on that day, you know, you may think I'll just remain silent and no one will know what I did. But on that day, your lives will be compelled to speak and testify against you. So even if you did an act which seemed righteous on the appearance, and you may have deceived all of mankind, but on that day, the limit

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will truly testify, what was your motive and your motivation and intention behind it. And this is, you know, two powerful things to panela number one is being thrown out of the grave to stand in front of Allah subhanaw taala meaning that any act of oppression that any individual does, that he thinks he can get away with, even if he gets away with it in this dunya he's want to one day have to stand in front of Allah subhana wa Tada. And that window itself should be the greatest impediment and hindrance in terms of oppression. And you'll notice that whenever man is in a state of oppressing people, it is at a time when he's forgetful of the Day of Judgment, and forgetful of that

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he will one day have to stand in front of Allah subhanaw taala and justify the deeds that he did. Then the second part of this is that that which is inside of the chest, will come out and will become appeared. And so kinda This is like a scary thought that you know, even the monarch Look, he does righteous actions. So he will come and pray from time to time, he may give an sadaqa he may speak a nice word, but he has a hidden motive and agenda behind it. Whereas the true believer is not just the one that does the righteous deed, but he has the good intention behind it. And this is the importance of understanding that whatever you do in your life, when you do those righteous deeds,

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that righteous deed has to be accompanied by a righteous intention. Because Allah subhanaw taala on that day, that is what he's going to be looking at the state of your hearts, what was truly on your inside will become manifest. And most of the times it becomes manifest not only in this dunya, but clearly in the afterlife as well. And this is our last panel, Daniel mentioned this verse again. He says, Your mother young family will not abandon in laminata law because they're on that day, your wealth and children are going to be of no service to you, they're not going to be able to help you, except for the one that came to Allah subhanho wa Taala with a heart that turns back and returns to

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Allah subhanho wa Taala, meaning that it longs for Allah subhanho wa Taala. It was pure, and it was sincere. And this is a reminder that always an individual needs to be in a state of checking his intention and shaking his heart. So if you're an authority, Rahim, Allah, he talks about this and you know, you can imagine who soufiane authority is, just to give you a glimpse of his life. Throughout the history of Islam. Very, very few people have been called Amira meaningful Hadith, meaning that they are the leaders of the believers in Hadith from those individuals was Sophia and authority from those individuals was Imam Al Bukhari. And very, very few individuals were given this

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title. And here you have this great Adam, this great scholar of Mahabharata, and Mufasa, and every field you can think of, and then he was known for his piety and righteousness as well. And then you have someone like this that comes in tells you, the most difficult thing I have ever faced, was controlling my intention. So it wasn't waking up for camera lane, it wasn't going out and finding it wasn't, you know, giving sadaqa the most difficult thing is controlling your nerves, it is controlling your whims and desires, controlling the state of your heart. Because from time to time, each and every one of us will find a way to do a righteous deed, either through peer pressure

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through the environment that we are in. But in terms of controlling your heart, no one knows that except for you. And Allah subhanaw taala and that is why the Muslim, he always needs to be in control of what is in his heart. He always needs to be controlled, if what is in his heart. And then Allah subhanho wa Taala he concludes the the sutra by saying in Naropa home became Yama, even the Habib, that indeed, on that day, their Lord will ever their Lord will be ever knowing and informed of what they used to do. Now, why is it that Allah subhanaw taala concludes the verse by saying that he is Elsevier and not an alum. Can anyone think of a reason? Why does Allah subhanaw taala is

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mentioned that he has well acquainted are well informed of what they used to do, rather than

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he is well, you know, he has good knowledge of what they used to do. Go ahead.

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Excuse me, you might tell them themselves.

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Okay, one aspect of it, that informs them of it, but there's a greater reason behind it. Why does it less I know what I mentioned that on that day, their Lord will be well informed of what they used to do. Go ahead.

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One who created

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to win the election and the

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00:39:46 --> 00:39:48

he knows after the election.

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Are you sure it's not the opposite? It's the opposite. so lame is the one that has ultimate knowledge that

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before it happens, Allah knows what is going to happen. But here, Kabir refers to the opposite, that Allah that Allah subhanaw taala is informed of what happened after it happens. And the significance of this verse over here is a reminder that the reason why I was surprised with Allah mentions alphabet over here, the one that is well informed me that Allah subhanho wa Taala will have things testify against you. And that is how those things will become known. So it's not just due to the ultimate infinite knowledge that Allah subhanaw taala has, but we will all testify against one another. So anytime we saw someone do something bad, we will testify against one another. Anytime

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that we did something good, we will testify for one another. Similarly, our body parts testifying against us or for us, particularly our hearts, and our tongues, and our hands in our lips, they're all testify that this is what this individual made me do with my hands and with my legs, and you know, with everything else. So the point being, that on that day, you may think that you will be saved because you control all of your secrets. But here, let's find out what are they saying that on that day, whatever secrets you think you have, it's going to be exposed, it's going to come out, there is going to be no hiding it, that people will testify against you, your own body will testify

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against you, your own heart will testify against you, everything is going to come out. So be careful of that. And this is what Allah subhana wa tada is warning the corporation about saying that in this dunya, you may get away with oppressing the Muslims, that they're not fighting back right now, in this dunya. You know, you may get all the riches that you want. But what are you going to do on the day of judgment that you knew these actions were wrong? You knew that Islam was the right way, yet you still persisted in that false sword. On that day, everything will testify against you. And that is why no soul will be able to say, you know, I wasn't given a sign or that I didn't know that this

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is the truth, or I didn't know this was right. Because Allah subhanaw taala sends those signs to everyone. Everyone is given that opportunity to know the truth to act upon it. And then it is your conscious decision that you make, should I act upon it? Or should I just leave it and that it'd be and we pray that Allah subhanaw taala mixes of those that act upon the best of what they hear, and that they are only exposed for that which is good and everything that is bad, is hidden from the people in this dunya and in the alcohol. I mean, without having been said we'll open up the floor for three questions inshallah. Huzzah. Go ahead.

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mentioned this, for the reason this law was repealed. What was the situation that time upon our poverty level Islam or the Muslims? Apparently try to attack understand that they are under the oppression? Right.

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Right. Okay, in terms of a specific reason of Revelation, from my limited research, I didn't find anything specific. But the general reason and revelation is talking about just that, that the Quraysh they're ungrateful to Allah subhanaw taala because of the blessings and number two is that they're oppressive. So that even in this dunya even though there may be not a physical justice, on the day of judgment, that is when true justice will take place. So you may think that they can escape justice in this dunya but in the accurate no one will escape justice on that day. That is the general reason of Revelation And Allah Spanos. Allah knows best

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tomorrow questions inshallah.

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So, I'm able to claim the himalayans I don't mind when he comments on this is like 30 pages of the commentary to talk about recreation. So most of them were taken from him and some of them we actually came up with by ourselves. So you can refer to that omad for that as well and shall

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days, the horse riding horse controlling is the main technique and it is the like, the prince or anybody will be the big shot. So how he controlled the horse, how much he has the knowledge of a dog. It Is this right?

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Very possible. Exactly. Allahu taala I know. A lot more cinema vertical in Vienna, Muhammad wa ala alihi wa Salatu Salam szczepanik about morbihan nikka Chateau la in the Highlander sakurako like Salaam Alaikum warahmatullahi wabarakatuh.

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