Navaid Aziz – 20 Tafsir Juz E Amma Surah Al Shams The Sun
AI: Summary ©
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The importance of time in religion is discussed, including the intersection of the day and night in achieving spirituality. The concept of "nauts" in the Koran is discussed, including the three types of no force that Islam sub hang on the body, and the moral compass. The importance of purifying one's soul through actions, listening to others, and finding the right way to purify oneself is emphasized. The transcript also discusses the history of the Bible and its use in the wrong circumstances, as well as the use of "brder" and "brder" in the past.
The importance of time in religion is discussed, including the intersection of the day and night in achieving spirituality. The concept of "nauts" in the Koran is discussed, including the three types of no force that Islam sub hang on the body, and the moral compass. The importance of purifying one's soul through actions, listening to others, and finding the right way to purify oneself is emphasized. The transcript also discusses the history of the Bible and its use in the wrong circumstances, as well as the use of "brder" and "brder" in the past.
AI: Summary ©
Bismillah R Rahman r Rahim al hamdu lillahi
wa now the villa Himanshu Rai and fusina woman Xia Tian Anna Maria de la Fernando de La da da da da da da da da da da ma Hua, hula hula sharika wash Adana, Mohammed Abdullah Rasulullah sallallahu alayhi wa The early he was off he was seldom at the Sleeman kathira Amma God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So we continue on with our discussion on tafsir with the Tafseer of surah, two shrimps, the Tafseer of the surah, which is named after the sun. Now when you look at this surah you'll notice that Allah subhana wa tada he begins this surah by taking multiple oaths. And as we mentioned before, when Allah subhanho wa Taala takes an oath, there are several things that you want to look at. The first thing that you want to look at is why is Allah subhanaw taala taken off by this object? Number two, the second thing you want to look at is what is Allah subhanaw taala taking an oath about what is Allah subhanho wa Taala taking an oath about and then the third thing you want to look at is what is
the relationship between the theme of the sutra and what Allah subhanho wa Taala is taking an oath by? What is the theme? What is the relationship between the theme of the sutra and what Allah subhanho wa Taala is taking an oath by? So Allah subhana wa tada he starts off the sutra by saying what shamcey will do haha by the sun and its brightness by the sun and its brightness. So chumps is very clear it is the sun, but Doha as we mentioned in the previous Sutras, the Doha is the early part of the morning. So it is from the time where the sun has risen, so meaning Sultan Fujian is over the time of frigid is over, the sun has risen till just before the zoa to just before the sun
is at its zenith. Now the significance of this time during the time of the Prophet sallallahu alayhi wa sallam is this was the busiest part of the day. This is where all of the hustle and bustle of the businessmen of the merchants of anyone that wanted to get anything done, it would take place during this time. And this is one of the reasons that the Messenger of Allah sallallahu alayhi wa sallam he made up for this time. He said, Oh, Allah bless my oma in the early parts of the morning, and this is what it is referring to the time from when the sun rises till the time just before its zenith. This is also Blissett time where the Messenger of Allah sallallahu alayhi wa sallam legislated a
Salaam known as Salatu, Doha, when individual can pray to Africa, upwards of whatever he is able to be mean that he Tada, Allah subhanaw taala continues in the second verse will come on either to Allah and the moon, when it follows the sun and the moon when it follows the sun. So now you'll notice that here almost panatela is establishing a pattern. So as we've been seeing in the past couple of sources, Allah subhanaw taala swears by time and here almost a minute and again, he swears by the portion of the day where the sun is present. And he swears by the portion of the night when the moon is present, again, signifying the importance of time, signifying the importance of time, no
one Allah subhanho wa Taala signifies the importance of time in a surah Allah subhanho wa Taala is usually calling to a particular action that needs to take place during that time. So what we want to figure out from this should be the light Allah is what is that particular action that Allah subhanho wa Taala is calling to that needs to take place during this timeframe. And we'll get to that very shortly within the heat Allah. Then Allah subhanaw taala continues again, one ha de la jolla, and the day as it becomes very, very clear, and the day as it becomes very, very clear, when layli either yaksha and by the night, as it conceals, and by the night, as it conceals. So here Allah
subhanaw taala, again, is showing that circular nature of time, where day will go into night and night will go into day. And this is something that is consistent. And this is one of the great signs of Allah subhanaw taala that he has sent His creation, that if you were to look at the alternation of the day and the night, this is something that Allah subhanaw taala has sent as one of his most magnificent of science, I want to think about I want you to think about any task that you do habitually, any task that you do habitually, is there any task that we do, that will be done without fail. So for example, we always eat at the same time, we always sleep at the same time, we will
always go to the bathroom at the same time. These are all acts that we do habitually, right, but they're never done at the same time. Sometimes we may miss one of them right. There are certain nights you may not sleep certain days, you may not eat and when you're sick, there are certain times you may not even go to the bathroom, right? But when it comes to the alternation of the day in the night, there has never been a day in the history of
The existence of our creation, that the sun said, You know what, today, I'm not going to rise or that the moon said, You know what, tonight, I'm not going to come out the sun can, you know have its real role for the day and I'll change places with him tomorrow I'll take the ship tomorrow. It never happened. Allah subhanho wa Taala sent this as a sign for his power. And this will change towards the end of time when Allah subhanho wa Taala will send the sun backwards for it to rise from the west for it to rise from the west. So this alternation of day and night, Allah subhanho wa Taala has sent as a sign, and it is a measure of our time. So it is the way we measure our time as well what
the difference between day and night is the presence of the sun and the moon. Likewise, its affiliation with our prayers as well. That with the presence of the sun, we know when to pray, Lord, we know when to pray. fudger we know when to pray, we know when to pray. mclubbe had Allah subhanaw taala taken this away, imagine how difficult it would have been to measure the time prayers as well. Then Allah subhanaw taala continues. And this is where again, this is going to tie into something we mentioned last week where Allah subhana wa tada says, was summer you warm up and, and the heavens. And then there's a man over here, there is a map over here. So if you remember last week when we
were doing the sort of sort of too late, we said one map Kanaka dakara. One on the map over here has two rules as to possible rules. Who remembers what those two possible rules are? The map when we said one map felica dakara? When we said that the map over here has two possible rules. What were the two possible roles who remembers
when
we said that, it is the one who swears by the male and female or it is the one that
created the male and the female. So the male over here they said the man over here, please one of two roles, either it is not an Masuda, or Ma and must Daria. And what those terms actually mean is that in this verse when Allah subhanho wa Taala says was met by NASA and the skies and it's Give me one of two things now, either Allah subhanaw taala is swearing by the heavens and the skies and the one who created them. So this would make it must Daria, the solar panel tada is talking about the creation that he created, and he's swearing by the one who created it, or it is almost Suda that Allah subhanaw taala is saying that Allah subhanho wa Taala is swearing by the skies, and the way it
was structured, the swearing by the skies and the way it was structured. And you will see that this man it repeats itself in the very very next verse, where Allah subhanho wa Taala says, one out of the one mile per Ha ha, and the earth and the one who spread it, or the earth and the way it was spread. So the man over here has one of two functions, either is referring to the one who created that object, or it is referring to the way that it was fashioned and the way that it was structured. Again showing the beauty of the Arabic language on how you know one simple preposition can bring about a completely different meaning. One simple preposition can bring about a completely different
meaning. Another thing to notice over here is how Allah subhanho wa Taala has changed the theme of what he's talking about. So it went from day and night from Sun and Moon. Now here Allah subhanho wa Taala is talking about heaven and earth having an earth the skies and the earth. So again, here Allah subhanaw taala is showing not only opposites of things, but pairs of thing as well, how Allah subhanaw taala has created everything in pairs, and as well has created everything in opposites as well has created everything in opposites as well. Now, last minute, Allah goes on into the seventh verse, one of suwama Sawa. And here Allah subhanaw taala swears by the nerves, and the one who
proportion it or the nerves and the way it was proportion, depending on how you understand them are over here. Now the discussion about the nuts is a very interesting discussion. What is the nuts? And why does Allah subhanho wa Taala give so much significance to it? When Allah subhanaw taala talks about the soul in the human being, there are two terms that are used. The first term is Roth, and the second term is nefs. When the term rule is used in the Koran, it is used as that entity that brings life to the body it is used as that entity that brings life to the body. What does that mean exactly? I want you to think about if you have a completely functioning heart, a completely
functioning brain, enough body to enough blood to go through a whole body. And then you have all of the body parts. Imagine you've had all of the scientific elements that are needed to bring a human body to life. Would that body come to life? No, it wouldn't. It wouldn't come into life up and until Allah subhanho wa Taala places in this body until unless panels or other places are in the body. And this is one of the signs that you know was given to the Messenger of Allah sallallahu alayhi Salaam in the sense that some of the Jewish tribes he came to
Ask the Messenger of Allah sallallahu alayhi wa sallam that as as a test to see if it's truly a prophet. They asked him, you know, tell us about the law. And then the Messenger of Allah sallallahu alayhi wa sallam was revealed about the law, when he was revealed in sort of this law, one Ma, ot 2 million ma la kalila, that when it comes to the law, you don't have much knowledge of it. And this is one of the clearest signs that there's more to this life than what meets the eye. So from a scientific perspective, where all they're asking for is empirical evidence, things that you can see things that are present in front of you. This is one of the clearest proves that there is the
existence of a God that there are things that you have to believe in, that you cannot see. Because if you were to get all the blood that you needed, all the body parts that you needed, all the brains and the hearts that you need, in order to bring a body to life, even then you would not be able to do So up until the soul was present. And that is why there's no such thing as preservation of the human body. You can pay as much money as you want. There's no way that you will live longer than your predestined time. Because this is what Allah subhana wa tada has created. So that is what Dora is referring to. Then Allah subhanaw taala he refers to the knifes in the Quran, and when he refers
to the knifes in the Quran, Allah subhanho wa Taala he refers to three types of no force or three types of knifes. Now, what is the knifes in actuality? What is the nuts in actuality? In simple translation, the knifes is the appetite and the desire. So the natural appetite and desire that the human being has, this comes from the knifes so the desire for food, the desire for sleep, the desire for wealth, the desire for miracle relations, all of this comes from the neffs all of this comes from the knifes and as a consequence of how you treat this knifes and act upon the desires of the knifes Allah subhanho wa Taala has divided the knifes into three categories. And I'm sure this is
something that most of you have heard previously. So what are the three types of no force that Allah subhanaw taala has created? Who knows? What are the three types of no force?
Excellent.
Excellent.
Excellent. And can you explain briefly what they mean?
Okay.
Okay, excellent, no problem.
Okay, the one that is content with the last final exam, fantastic. So the three types of new foods that are mentioned in types of the Koran are enough to Loma unnecessarily amount of soup, and unnecessary motema. So these three types of sores that Allah subhanaw taala has mentioned in the Quran, are the three types of soul souls in terms of how they react to the desires that Allah subhanaw taala has created inside of themselves. So the first knifes we see is enough that is mentioned in Surah Yusuf where the wife of Allah, she mentioned she mentioned Walmart or barrio NFC in the knifes and ammo to be so that I do not free myself from blame, but rather it is the soul that
is naturally inclined towards evil. So what happened was in the presence of use of Elisa Lam, she was unable to control her desire at that time, she completely succumbed to her desire. And that is why she tried to seduce use of Allah he set up. And you notice that the nuts that is our motto be su is always always always inclined towards evil. This is the soul that you know, it has no restrictions on it, it sees something and has to have it traded right away. And this is like one of the diseases of our times, when we talk about instantaneous gratification. It is a clear manifestation of an obscene amount of the nerves that is, you know, inclined purely towards evil,
because it wants what it wants, and it doesn't want it later on. It wants it now it wants it now. And when people become like this, there's no difference between them and the animals, right, because the animal does what he wants when he wants without any repercussions. Similarly, when human beings start acting like that, they become worse than the animals because Allah subhanaw taala created the intellect for us to be better than the animals. And when the individual suppresses that intellect to act like an animal, he actually becomes worse than the animals he becomes worse than the animals. Then the second type of knifes that Allah subhanho wa Taala mentions is not so low on the self
reproaching saw that this is the soul that struggles with itself and this is where I would say the vast majority of human beings are that we know what is wrong and from time to time we will fall into sin, we will fall into mistakes and then we'll actually feel bad for what we did and then we try to rectify our ways. This is the Nef salomaa and this is something that Allah subhanaw taala swears by in Surah tokuyama. Allah subhanaw taala swears by this type of soul insert will kiama because this is where the vast majority of illustration will fall into play. The vast majority of creation will fall into play is that they'll do something bad, then they'll regret it. They'll feel some blame
And then they will try to amend their ways. Then the desire to saw that what we should all be aiming for and striving for is an upsell multiple. And this is the soul that finds its satisfaction that it is content with the decree of Allah subhanho wa Taala. So it is sufficed with the halaal and we'll only enjoy its desires in Hyderabad and the reward that Allah subhanaw taala is prepared for it in the hereafter. It is content with having that gratification in the hereafter and not having it right away in this dunya and this is the nutzern motto, and this is what Allah subhanaw taala refers to at the end of certain fudger when he tells the knobs and multiple enter that enter My Paradise, enter
the company of my righteous lips enter My Paradise and enter the company of my righteousness. So these are the three types of no fools that Allah subhanho wa Taala talks about in the Quran. And we are differentiated by the way the individual will react and control his desires. So the one who does it do please Allah subhana wa tada and refrains, then he attains the pleasure of Allah subhanaw taala, the one that always wants instantaneous gratification. Then Allah subhanho wa Taala has called this the soul that is naturally inclined towards evil, the soul that has no patience whatsoever. Now what is the significance of all of this? Allah subhanho wa Taala is swearing in this
verse that Allah subhanho wa Taala has given each soul its proportion or proportionate amount of what it needs. Now what is it that the soul needs in a proportionate amount? The taqwa of Allah subhana wa Tada. And this is why last minute Allah continues in the next verse. And this is not what we will call the job of person. This is not the answer to all the oaths that Allah subhanaw taala has taken that's coming in the verse right after it. But this is just like a bracket or an explainer, that Allah subhanaw taala is mentioning in this verse, that when Allah subhanaw taala proportioned, the source, the proportion he gave them is for Alabama for Georgia, with taqwa and
then he showed them what is wrong, and he showed them what is right. So he gave them their fair share of food and their fair share of taqwa. Now, what's interesting over here is how some of the predecessors understood this verse. So when you study philosophy, one of the things that you will study is, does mankind already have a moral compass inside of them? Or are they created with a clean slate, with which they pick up their morals based upon their environment based upon their environment? And here Allah subhanho wa Taala gives us the answer to that question, that each and every soul is created with a moral compass already, that regardless of what part of the world you
are brought up in, depart, regardless of what type of people you are brought up with, there are certain elements that every each and every soul will need and desire. So for example, longing of one's parents, as a child, each and every soul will desire this regardless of what type of baby you are, where you were born, it will need this likewise, love and respect for one's parents. This is something that is naturally, you know, instilled inside of the child, that regardless of what you are brought up with, you will have some sort of love and some sort of respect for your parents. Now, this is not something that will stay like that all the time. Obviously, this moral compass can be
perverted, and can be changed over time. But we're talking about its original state, things like murder, things like stealing, regardless of what type of environment you live in, you naturally know that this is something wrong, and that you should not be doing it you should not be doing it. Now from an Islamic perspective, the scholar is actually different than what is this moral compass that has been instilled inside the child? Is it the fitrah? Is it itself? Or is it the remnants of the mythique that we took with Allah subhanho wa Taala. So if you look inside, sort of out of Allah subhanaw taala he talks about a mythique a covenant that we took with Allah subhana wa Tada. So
before the creation of the heavens and the earth, Allah subhanho wa Taala extracted all of the children of Adam and made them testify is to build a beacon, then Am I not your rub, and the all of the children of Adam, they said yes, indeed, they affirmed this for Allah subhanho wa Taala. So the scholar is different is this the moral compass that has been instilled inside that we know that Allah subhanaw taala is our Rob and due to that, we know you know what is right and wrong, we have a an instinct as to what is right and wrong. Or is it the law that Allah subhanaw taala created Allah subhanaw taala talks about in sort of the room, what Allah subhanho wa Taala says fit Allah tala Ji
fatahna sonica that it is the natural disposition that Allah subhanho wa Taala has created all children upon now this form of discussion. You know, we leave it up to the alumni to discuss in terms of, you know, the detailed nuances. But for us, what we need to recognize is that as human beings we weren't created with a clean slate. We were created with a clean slate in the sense that we do
not carry anyone else's sin, the sins our forefathers did, we don't carry that sin. But in terms of the clean slate of that we do not know anything when we come into this world. This is not true but rather Allah subhanaw taala has instilled morality inside of children, Allah subhanaw taala has given them that natural instinct with which they will know what is right and wrong. And this is what this verse is referring to. For an Hama who Judah was taqwa that the SIR that the knifes will know what is right and it will know what is wrong, so that it will naturally inclined towards good, and it will try its best to stay away from evil. Up until this fitrah or this natural disposition gets
perverted. And this perversion, the way it takes place is through sin, to observing sin and not rejecting it. And through being in Bad Company. So these are the three elements. One is through sin. Number two is through observing sin and not rejecting it. And then number three is being in Bad Company in a bad environment. These are three things that will change that natural disposition that Allah subhanaw taala has created inside of all human beings. And this is something that you will notice that you can have a practicing person regardless of how much taqwa he may have, if he's in a very bad environment where he is unable to do any kind of the Moncure you will start to notice that
his Eman will naturally start to go down. Because we weren't meant to be you know, one man nations for ourselves. Allah subhanaw taala created very, very few of those and in reality are very, very dependent on our environments and the people we surround ourselves by. So if we surround ourselves with good people behind the lights, Allah we will naturally become good as well. However, we surround ourselves with wicked and evil people, then naturally we will become evil and wicked as well. So this is all in introduction that Allah subhana wa tada is giving this these are all of the things that Allah subhanho wa Taala has taken an oath by all the things that Allah subhanaw taala is
taking a custom by now we finally get to what is the job of custom? What is Allah subhanho wa Taala trying to emphasize to us, and this is where Allah subhana wa tada says, God the earth, the Harmon Zakah that successful indeed is the one that purifies his knifes successful indeed is the one that purifies his nuts. This brings us to a very interesting discussion between what is it that actually needs purification? Is it the heart that needs purification? Or is it the knifes itself that needs purification? Or is it that both of them need purification? Now, when you look throughout the commentary of the scholars of Islam, you will see that they've actually divided the knifes the
appetite, and the heart and to do two different elements into two different categories. So they said that when a sale takes place with regards to someone else, then this is a disease of the heart, this is an ale of the heart. And when a disease or sickness takes place within of the individual themselves, then this is something that is a disease of the knifes. So for example, a person that cannot control his sexual desire, this would be a disease an ailment of the knifes, whereas a disease of the heart is someone that cannot control their jealousy, or envy. Someone that's constantly jealous, constantly envious. This would be a disease of the heart. So now something like
real world would really come into play. Would it be a disease of the heart? Or would it be a disease of the soul? This is an interesting discussion. Let's see what you guys think I've given you guys a definition, you guys figure out the solution now is really showing off? Is that a disease of the heart or a disease of the soul?
Explain why.
Okay, a bit far fetched? Your answer may be right. But I don't know if the justification is right. Someone else is Leah, a disease of the heart or disease of the soul?
And this was to truly understanding what is the Ria itself? Go ahead.
is like
other things, maybe something else?
This is coming from the heart to generate these kinds of action. Okay, I'm going to put you in the same category as a human shall go ahead.
Fantastic, explain.
That's the juicy part. That's what we want. Because you said it's a sickness for someone's in the heart if it's regarding someone else. So you
actually showing off to show some other people so
so it's not necessarily your yourself and this you'll actually want to yours you also have other peoples who have shown up this this way, and then it can be from
your own desire
to be over everyone. Okay, fantastic. So for you the closest, Mashallah you want to give it a shot early, go ahead.
It's enough, just enough because you're the one hurting yourself, look at it doesn't affect the person, whether you're praying or
anybody else, right? That's what Allah subhana wa tada deserves. So in reality, it's really only directly affecting yourself and your relationship levels of handle data, your intention and your well being. So I think it's something is a desire as well, that everybody wants to be looked at. Everybody wants to pat on the shoulder, so I think it's strictly the knifes. Fantastic, okay, now the scholars, they broke it down into two elements over here, and depending on which element you're looking at, it will fall under a disease of the heart or a disease of the nuts. So what are the hidden was the site of the diseases of the knifes? how Allah subhanaw taala has created a desire
inside of human beings. And this is particularly stronger in men than it is inside of women. And that is the desire of recognition that when we do something, we want to do it for the sake of being recognized for it. So as a man, you'll notice that when someone else is given credit for something that you have done, this creates such a burning desire on the inside, whereas for a woman, she'll be like, you know, let's all share the recognition. And everything's, you know, hunky dory. And, you know, lovely and dandy, whereas for men is completely different. And this is why for Ria, it is, even though it's gentle to both men and women, particularly men have to be aware of it, because this
sense of desire and recognition is something that is stronger in men than it is in women. So the sense of the desire of recognition, then this is the part of the appetite. This is where the appetite, this is where the neffs comes into play. And then when we talk about diseases of the heart, the way you react becomes a disease of the heart is that when the heart starts seeking appreciation, from something or someone that seeking appreciation is not worthy of. So for example, you're doing an activity badder than only a shocker Allah subhanho wa Taala can appreciate that act. But when you start seeking the praise of other people, this is when it actually starts becoming a
disease of the heart. So the recognition is the appetite and then the praise. That's when it becomes a disease of the heart. Because you're seeking praise from a place that is not worthy of praise being sought from something that Korea can fall into both elements. So now when Allah subhanho wa Taala talks about God after Hamza, even though it is generally referring to the purification of the soul, what Allah subhana wa tada is referring to, in a general sense, is that as Muslims as believers, this is something we should be purifying ourselves from all types of sins from all types of diseases, whether they be physical, whether it be the spiritual, whether they be of the heart,
whether they be of the nuts, this is something that every Muslim is meant to be seeking clarification from, regardless of what type it is. Now, when is the Muslim supposed to be doing this? This is when Allah subhanho wa Taala brings in the introduction of the sutra, when he talks about what shamcey will do haha. Well, commonly that Allah that the morning time in its early morning, the night when the moon follows it the night when it covers up the bar, the brightness of the sky, meaning 24 hours a day, a Muslim is supposed to be purifying his soul, a Muslim is supposed to be purifying his soul. Now, what's interesting is, with this, we've taken care of the first four
oaths that Allah subhanho wa Taala has taken in the sutra. So unless I know that he swears by time, the sun and the moon, the day and the night, we've taken care of why Allah subhanaw taala mentions those four. But now why does Allah subhanho wa Taala mentioned the second to when Allah subhanaw taala talks about the summer and the earth, what is Allah subhanho wa Taala talk about the summer and the earth. Some of the scholars commented by saying that regardless of where you are, whether you're in the summer in the autumn, now this is obviously going to a different connotation, because, you know, traveling by flight started within the last 100 years or so. Right? So people like given
the theory, and other than that, they weren't referring to that. Right? But this is more of like a Sufi thing that they were talking about that regardless of if you're in the heavens or the earth, you're supposed to be seeking, you know, purification of your soul. But the scholars who are upon the sooner they didn't interpret the verse like this, they said no, but rather these two things that Allah subhanaw taala is swirling about, we will see their significance towards the end of the sutra we will see their significance towards the end of the surah. So now we get back to the discussion when Allah subhanho wa Taala says
Cada Hamza, that successful is the one who has purified his soul. How does an individual go about purifying his soul? And then we'll briefly mentioned three things over here basically lights Allah. Number one is the importance of for purification. Number one, the importance of Doha for purification. So you would see that the Messenger of Allah sallallahu alayhi wa sallam, he would make dua for this specific act itself, that he would say Allahumma attina fusina taqwa was the key entitlements aka that Oh Allah grant is the taqwa that our souls our spirits need and purify them for You're the only one that can purify them. So number one, the importance of DHA. Likewise in the
Dr. If detail have Salah, you see at the dugout, when you start up the Salah, one of the two is that the Messenger of Allah sallallahu alayhi wa sallam used to make his O Allah distance me between distance me from my sense, the distance between the East and the West, and Oh Allah cleanse me of my sins, just like you clean a white garment with water and snow. So the Messenger of Allah says, I'm used to frequently make dua that Allah subhanaw taala purify him and distance him from his sense. So this is something that is very important that you realize the effects of your sins, and you ask Allah subhanaw taala to purify you from those sins. Number two, is the importance of his default and
Toba. The importance of his default and Toba. So it's the third is the act of seeking forgiveness from Allah subhanaw taala. So you've committed a sin, you ask Allah subhanaw taala forgiveness for that sin. The act of Toba is the act of actually giving that sin up. So when we talk about Toba, it is about giving up that sin. It is about feeling remorse and regret. And it is about having that adamant intention that you will never come back to it having that adamant and intention that you will never come back to it. So the second element of purifying your enough's and purifying yourself is the third and Toba frequently seeking forgiveness from Allah subhanho wa Taala. And then when you
recognize the sins that you are committing, you give them up with feeling remorse and making the intention never to return to them. Bismillah hits Allah. The third element of you know purifying oneself from sin, is by doing good deeds. The third element of purifying oneself from sin is doing good deeds. And this is why Allah subhanaw taala he tells us in the Quran, in the Senate, YouTube nnessee at the UN indeed the good deeds, they wipe the bad deeds away. And this was also one of the advices that the Messenger of Allah sallallahu alayhi wa sallam he gave to him either Benjamin, he said that every time you do a bad deed, follow it up with a good one, so that it will wipe it out so
that it will wipe it out. Now, you'll notice that these are the general apps that a person can do to purify his soul. But there are also two reoccurring, I guess themes or emotions that need to be present in this that need to be present in this process of purification. Number one, is the act of patience is the act of patience, where an individual has the ability to restrain and to refrain from disobeying Allah subhana wa tada whether this is in regards to his appetites, or whether this is in regard to the rights of others. And that is why you will see that patience is so heavily emphasized in Islam that Allah subhanaw taala praises patients so many times and the Messenger of Allah
sallallahu alayhi wa sallam encourages the Muslims to have patience, so many times, because it is through patients that an individual Bismillah he tada he can attain that purification he can attain that purification. And then the second element that is required in terms of purification, is the fear of Allah subhanho wa Taala is the fear of Allah subhanho wa Taala, fearing the punishment of Allah subhanho wa Taala. And this is one of the great themes inside of the sutra. Now we get to the part wireless nanotyrannus swears by the earth and swears by the heavens, the reasons why Allah subhana wa Taala swears by the earth and the heavens is because the one that easily created them can
easily destroy them. And if the creation of the heavens and earth is much greater than us ourselves, imagine how easy it is for Allah subhanho wa Taala to destroy us as well. So an individual that does not fear you know, the consequence of its sense or feels no shame in disobeying Allah subhanho wa Taala then let him fear the threat of Allah subhanaw taala and this is what Allah subhana wa tada emphasizes, at the very end of this surah. He emphasized this at the very end of the surah. One last actually two last points that I mentioned about purification of the nurse. Number one is that if you want to understand the prophetic methodology of how purification should take place, so you'll notice
that in our times, you'll find a lot of people they've come up with their own
methodologies of purification, whether it be through acts of yoga, whether it be through acts of meditation, whether it be through acts of isolation, and sometimes it's an act, you know, which combines everything. And then we start doing things which are actually not legislated by Allah subhanaw taala. So acts of dancing acts of like moving the body in a particular way, acts of certain types of vigor, that the Messenger of Allah sallallahu wasallam, and the companions were the alarm on home never did. So now how do we find the prophetic methodology for your application? And this is where you find one of two things I would suggest. Number one is go to Sahil Bukhari itself, and you
find a chapter called kitamura qOc, the chapter of the softening of the heart and here Allah's Messenger sallallahu alayhi wa sallam, these are all narrations, the talking about how an individual's heart will be soft in and will be purified with the lights on. If you want something in more detail than this guitar Baraka from Sal Bukhari go towards the side of him go towards the other son, Mr. manoli Rahim Allah does a phenomenal and spectacular job in combining the narrations and some of the verses that talk about purification of the soul and the heart, you refer to these two books within the hits. The second element I want to conclude with this verse within the hinayana is
this concept of test care to know fools that purifying one soul and purifying one's heart is an actual act of ibadah. It is an actual act of ibadah, that when you purify your soul, you purify your heart, you're actually worshiping Allah subhanho wa Taala through this, and there's two ramifications for this. Number one is that you should be seeking assistance and reward from Allah subhanho wa Taala alone. So when you're purifying your soul, purifying your heart, seek Allah's reward and seek help from Him alone. The second ramification of this is that now that we have agreed that it is, in fact, an act of a birder, it means we are restricted to doing this act the way the
Messenger of Allah sallallahu alayhi wa sallam taught us, we're not allowed to use our own opinions, or to come up with our own creative ways, but rather since it is an act of ibadah, then we are restricted to purifying our souls and our hearts and the way the Messenger of Allah sallallahu alayhi wa sallam taught us. So now that we have this general understanding of purification, Allah subhanaw taala goes on to give us a particular a particular story, to show this concept to show this concept. And the story that Allah subhanaw taala brings forth in this sutra is the story of solid and his people, the story of solid and his people. And just before we get to that, Allah subhanho wa
Taala. He emphasizes this concept. Again, we'll call the Hoberman the sir, that indeed, you know, the failure is the one that fails to purify himself, meaning his soul and his heart. So success is with the one who purifies his soul and his heart and failure is the one that fails to purify himself and his heart. Then Allah subhanaw taala. He goes on to the story of salehoo with his people, where he goes on to say, cancer, but the Moodle without that of the mode, they denied, they denied. Now, the question over here is, what did they deny? What did they deny? The worst that Allah subhanho wa Taala uses over here is be thought of in advance as reported in some of the books of the year. They
said that tug of war is actually the punishment that solly promised His people that the law is the punishment that solid promised His people, he told them, Look, if you were to disobey Allah subhanho wa Taala, Allah subhanho wa Taala will send you tawa, which will destroy you that powerful wind, which will absolutely destroy you. And then the people of the mood. They denied this the people of the mood, they denied this. This is one interpretation that is attributed to Abdullah busca de la Anoma, a second interpretation, and this is the interpretation of the majority of scholars. They said that it was the transgression, like the word boho, it actually means transgression. And they
said it is the transgression of the people that caused them to belie what salia was saying. It causes them to deny their profit, meaning that this teaches is a very important point, that sin, it rebirth, more sin, that an individual he commits sin, it will give birth to more sin up and until he seeks forgiveness and repentance to Allah subhanho wa Taala that is the only time where sin will be prevented from being responded being reborn. So here Allah subhana wa tada is telling us that the people of the mood, the reason why they denied their Prophet was because of their constant transgression. And this teaches is a very important point, that an individual that constantly since
Allah subhanho wa Taala seals off their hearts from guidance that you'll notice that certain people you see them and you wonder, you know, how could they live their lives?
In such chaos, that they'll drink all day do drugs all night, they will only wake up to eat and to have, you know, human relations. That is it. And this is how people will live their lives. What ends up happening over here is that that concept of fitrah, they completely killed it off, they need to find some sort of enjoyment or pleasure in their life. So they start finding it in sin, and it just is becomes continuous. Now, this is what Allah subhanho wa Taala is telling us that if you keep transgressing against the boundaries of Allah subhanho wa Taala, it will further you and further sin up and until you repent, so much so that even if a prophet was to come in front of you with a
miracle, you will end up denying it. Now you may think how is that possible? Allah subhanho wa Taala proves it to us as a reality that you keep sinning and darkens your heart, it seals off your heart, then even if a miracle is presented in front of you, even a prophet is to come to you, you will end up denying it due to the sins that you commit. So that are those are the two interpretations of the law. Number one, they said that taqwa is an actual punishment that Allah subhanaw taala sends to the people of the mode, and they denied this as solid for told them about this. And then number two, they said that, due to the continuous transgression, that is what caused them to deny the prophet
SAW Allah. Then Allah subhanaw taala goes on to tell them what they actually did. They went on and Allah subhanaw taala goes on to say is Mbatha skaha that he sent forth? The most wretched individual amongst them, the most wretched individual amongst them.
Amanda tabari Rahim Allah and some of the other mo for Syrian they said that this individual that was sent his name was khudobin sanef. His name was cadore been self, and he was an individual that was notorious for his courage and for his bravery. But unfortunately, his bravery and courage was used in the wrong matters. So generally speaking, when we speak about bravery and courage in Islam, this is a recommended trait to have that as Muslims are meant to be brave. We're meant to be courageous,
courageous in front of, you know, transgressions and injustice. But when it comes to transgressing the boundaries of Allah subhanho wa Taala. At those times, we're meant to humble ourselves and not try to be brave and courageous in front of Allah subhana wa Tada. So he said that from the people of the mood, the one that went forward, he was khudobin, son of an individual that was, you know, renowned in the Taurus for his bravery and courage. Unfortunately, he used it in the wrong way. Now, what did he actually do? What did he actually do? Allah subhanho wa Taala, he sent it to the people of samode. He sent them a female camel, and through this female camel, they would get, you know,
regular milk from this camel and regular, you know, whatever they needed from this camel, in terms of its milk and in terms of, you know, everything else. The condition that Allah subhanaw taala put is that they are to let this camel graze freely, that they cannot stop this camel from grazing in their pastures. And obviously, if you cannot prevent it from grazing your pastures, then definitely you cannot kill this camel. But what did the people have to do? They said no, this is a very juicy and meaty camel. And even though Allah subhanaw taala has sent this camel as a slide, we're going to show how brave and courageous we are. We're going to kill this camera. Let's see what Allah subhanaw
taala does with us, then, you know, the, you know, you notice, like a reoccurring theme that, you know, people in our time see that if your God really exists, you know, let him you know, do something with us. Be careful, be very, very careful, because this is what the people have removed. Some of them were sink. And then why was everyone included in this destruction? Why was everyone completely destroyed except for saga and those who followed them? Because even though there were some individuals that did not partake in the sin, they stayed silent on the sin, so they be became accomplices to the sin. So even though they didn't do the sin itself, the fact that they didn't
reject it, or speak out against it, Allah subhanaw taala included them as accomplices, so that when the people of God were destroyed, they too were destroyed. Now Allah subhanaw taala goes on to talk about specifically what that sin was. He goes on to mention for kids the blue meaning that they denied silence, they rejected soil for Cordova and they tied up that camera for them them either him or Boone didn't beat him for so that you know, Allah subhanaw taala we mentioned we missed the horse over here for call Allah home Rasulullah he Nakata la he was so clear that solid told his people that oh people, this is a camera from Allah subhanho wa Taala yet even then they killed that camel
they sacrificed that camel. Then they go on to deny Sala and he tied up that camel, and that is when Allah subhanho wa Taala sent to them as severe and severe punishment, a winter that came and come
completely destroyed them all completely destroyed them or not leaving any trace of them behind. Then look at how this verse concludes our lesson how the short concludes Allah subhanho wa Taala. He goes on to say whether you're harmful, aka that he does not fear the consequences. They're off. He does not fear the consequences. They're of the minority of scholars. They said that this verse is referring to odoban sadf. That through his bravery, and through his courage, he didn't care what would happen to him that he didn't care about the consequence. But the majority of scholars, they say that if you were to look at the sequence of the last three verses, the preposition that is
hidden over here, is actually referring to Allah subhanaw taala, that when Allah subhana wa Taala sends his punishment to a people, he sends it to them, because they're deserving of it. And this is part of His justice. And after that justice has been served, then Allah subhanaw taala has no consequences to fear, because who's going to fight Allah? Who is going to question Allah subhana wa Tada. And this is why Allah subhanho wa Taala he swears by the heavens and the earth in the beginning, he says that the one that created the heavens and the earth, and proportion them and flattened out of the earth, and structured the habits. This is the same one that created the heavens
and the earth, and the same one that that created you. And similarly, as easily as he can destroy them more easily, he can destroy you as well. So the reoccurring theme over here is that an individual needs to fear his transgressions, that the transgressions we commit should not lead to further transgressions, but record but rather you recognize them for the sins that they are. And then you stop over there, that Allah subhanho wa Taala has created boundaries, and those boundaries cannot be transgressed. And if you continue to transgress those boundaries, that is when Allah subhanho wa Taala was sent his punishment to the people. Now if you were to look at the verse and
I'll conclude with this be the light Allah, when Allah subhana wa tada says, about the Messenger of Allah sallallahu alayhi wa sallam will not also not get a lot of maternal adamant that we have not sent you or Muhammad sallallahu alayhi wa sallam, except as a mercy of mankind, Abdullah been a vessel of the law and Houma. He has a very unique and interesting interpretation of this verse. He says that the way that Allah subhanho wa Taala sent the Messenger of Allah sallallahu alayhi wa sallam has a mercy to mankind is that the previous nations when they transgressed against their prophets, Allah subhanho wa Taala destroyed them and punish them instantaneously. Right at that
time, he would destroy them. But with the coming of the Messenger of Allah sallallahu alayhi wa sallam since he is a mercy, and a prophet for all of mankind till the Day of Judgment, one of the ways that he has a mercy is that Allah subhana wa tada gives the people time, he gives them time to repent to Allah subhanho wa Taala, he gives them time, to change their ways, in hopes that they may come about with a difference. This is how the Messenger of Allah sallallahu alayhi wa sallam was a mercy. And one of the ways now the reason why this is pertinent, is because going back to those individuals that asked, you know, show us what your Lord can do, and at certain times you may feel,
you know, Subhanallah Why isn't Allah destroying these people or punishing these people, you may feel that now the better response to this is that you should be hoping that all our guidance people to the truth, because guardians is better than the punishment of Allah subhanho wa Taala regardless of how much you may want someone to be punished, guidance with them is obviously better. But the second thing is, Allah subhanho wa Taala has created a structure and a system. And that system is that with the coming of the Messenger of Allah sallallahu alayhi wa sallam nations will no longer be destroyed, but rather they will be given time to repent. So no matter how wicked and wretched this
person is, no matter how much he keeps, asking for the punishment of Allah subhanho wa Taala, Allah subhanaw taala will not send it down, because it is part of his greater system, that these people will only be punished in the hereafter. Now, the big punishment will only come into here after, but their personal punishment is what's going to take place inside of themselves, the chaos, the you know, wanting for truth, but not being able to find it, the wanting of happiness, but not being able to find it. Did you know drowning in their desires, this is the punishment that Allah subhanaw taala gives them in this world they cannot be witnessed cannot be seen by any other human being. You only
know about it if you've experienced it yourself, or you have someone tell you about it. But again, the one who experiences It is not like the one who hears about it as well. And that is why the punishment of Allah subhanho wa Taala does not hastin down. So now let us recap everything that we've learned from the surah. We learned from the surah that Allah subhanho wa Taala he talks about the day in the night and this alternate alternation so that we make may make use of that time and the particular action that Allah subhanaw taala is calling to in this surah is the purification of the heart and purification of the soul. Number two, Allah subhana wa Tada. He tells us that
Successful individuals in this life and the hereafter are going to be those that purify themselves and the failures, the losers are going to be those that failed to purify themselves. Number three, Allah subhanho wa Taala reminds us of his power and his quota that he is the one that created the heavens and the earth and created us as well. So when we transgress against Allah subhanho wa Taala we should never ever feel safe, but rather this should cause us to hastin and repenting to Allah subhanho wa Taala and changing our ways. Then briefly, we talked about purification of the soul. And some of the points we mentioned there about that when it comes to purifying the soul number one