25 Tafsir Juz E Amma Surah Al Balad

Bismillah R Rahman r Rahim al hamdu lillahi

wa Jalla wa ala

Muhammad Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira My bad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

It's good to be back after like a two month break. Alhamdulillah. So tonight we're going to be discussing sudo tools, but we're going to be discussing circle balance. And since it's been, you know, a long break in between, we're going to start off with the Tafseer of Bismillah R Rahman r Rahim. Just a quick recap of what Bismillah R Rahman r Rahim actually means and what are some of its virtues. So Bismillah it means With the name of Allah subhana wa tada With the name of Allah subhanho wa Taala. And the action that is mentioned, is actually left out. So when you say Bismillah, it automatically implies the action that you're doing. So when you say Bismillah before

you eat, it means Bismillah With the name of Allah, I am eating if you say Bismillah before you drink, it means Bismillah you know In the name of Allah, I am drinking. So it is an act of that you do for two primary reasons for two primary reasons. Number one, that Allah subhanaw taala a lot of the times commanded us to do this act. So we are commanded to say Bismillah before we eat before we drink, too before we enter the house, all of these times we're commanded to say Bismillah and as a result of this almost Pantoliano protects us from the Shaitaan Allah subhanaw taala protects us from the Shaitaan and the second reason we say this is for the sake of seeking Baraka from Allah subhanho

wa Taala. She will notice that the Messenger of Allah sallallahu alayhi wa sallam, particularly when he used to write his letters, rather than beginning by praising Allah subhanaw taala, he would always begin by writing Bismillah you will always begin by writing Bismillah likewise, this concept of saying Bismillah is not something that was new to Islam, but rather the previous prophets knew of it as well. So you find in the Koran and sultanahmet it is mentioned about Suleiman Alexander when he wrote his letter to Bill Cleese, he wrote in the human soul a man were in the who Bismillah R Rahman r Rahim that when they read out the letter, it was from Solomon, and it began with Bismillah

R Rahman r Rahim. And if you look at the famous hadith of Fife, when the Messenger of Allah sallallahu alayhi wa sallam was exiled from thought if he saw a man eating some grapes, and this man before he start eating his a eating his grapes, he asked, he said, Bismillah so the prophet SAW Selim asked him, Where did you learn the statement of Bismillah from and the man said, that I am from such and such tribe, and we are from the descendants of Eunice Ali, salaam, we are from the descendants of Yunus and his center. So Yunus Allah, He said that he taught his people and he continued for a long time that they continued to say Bismillah so we say Bismillah one because a lot

of the times we're commanded to do so. And number two, it is an act of seeking blessing and Baraka from Allah subhanho wa Taala. Then this is followed by R. Rahman r Rahim. These are two of the Beautiful Names of Allah subhanho wa Taala, that are derived from the attribute of mercy that are derived from the attribute of mercy. Now, the reason why we begin with Bismillah R Rahman r Rahim is to constantly remind ourselves, how merciful Allah subhanaw taala is to us. And this comes into play in both scenarios, in moments of trial, and in moments of gratitude, and moments of trial, it is there to remind us that no matter how difficult the situation may be, we have Allah subhanho wa

Taala, who is a Rahman and Rahim who will help us out in that situation. And likewise, in times of prosperity, when an individual may start to feel arrogant and boastful. He is reminded that these blessings and these gifts came from no one other than Allah subhanho wa Taala, they came from no one other than Allah subhanho wa Taala. Now as for the specific meanings of these names, as for the specific meanings of these names, let us begin with a rough man that is begin with a rough man or rough man from a linguistic perspective, the way it is conjugated. It shows something which is temporary, it shows something which is temporary. So for example, when an individual is hungry, he

says Anna Joanne, I am hungry or when he's thirsty, he says an option. Now these attributes of hunger and thirst are the everlasting attributes or the something which are temporary, or they are lasting or the temporary. They're temporary because once you have something to drink, you're no longer thirsty want us to have something to eat, you're no longer hungry. So the first attribute of mine, they say it is temporary, because this is something exclusive to Allah subhanho wa Taala

In this world only, it is something exclusive to Allah subhanho wa Taala in this world only. Now this is a linguistic, you know, look at the name or Rahman, but in reality ignore Kareem Rahim Allah He argues that the name of man, the reason why we're not allowed using this as our own names, what are some of the other names we are allowed to use is because our rough man actually means the possessor and owner of all mercy, meaning that there is no owner and no possessor of mercy, other than Allah subhanho wa Taala. And that is why you can say, Abdullah man, but you're not allowed naming your child out of man himself, because this would not be correct. This would not be correct.

Whereas Rahim, this is the one that displays and manifests mercy. And this is why the Messenger of Allah sallallahu alayhi wa sallam and the believers, they're described as being Rahim, and an individual is allowed to keep his name or him because all of us can show mercy all of us can show mercy. And just to give you one of the the beautiful Hadith, about the mercy of Allah subhanho wa Taala, as reported in Sohail Bukhari, the Messenger of Allah sallallahu alayhi wa sallam, he says that Allah subhanho wa Taala has 100 mercies, he has 100 mercies, of which he sent down only one of them to this earth, of which you only sent down only one of them to this earth, through which a

mother is merciful to her child, through which a you know, mother animal feeds her baby child, and through which we are merciful towards one another. And this is all from the one mercy that Allah subhanho wa Taala sent down, and Allah subhanho wa Taala has preserved 99 other mercies for the day of judgment when Allah subhanho wa Taala, judges and rockins the believer, so again, inciting hope inside of the believers. Now you can imagine this long introduction is all there every single time you start a new surah Allah subhanaw taala is there to remind you of all of this, reminding you of his infinite mercy. So now let's begin with the first verse. Let us begin with the first verse,

we're almost done with Allah says, law aka Sumo behind the ballot, that I swear by this city, I swear by this city. Now you'll notice in the Arabic language, one of the ways of saying no is love. One of the ways of saying no is love. But this is usually when an individual is asked a question. Usually when an individual is asked a question, they will answer by saying yes or no, they will say law, which means no. And likewise, the law can also be used to negate something that he is about to do. So for example, are you going to school today you will say law, madrasa. No, I am not going to school. Now what is the law that is being used over here is not the law of nothing is not the law of

negation. So it's not being negated over here, but rather This is the law of Tokido which is the love affirmation and of certainty. So the message that Allah subhanaw taala is conveyed over here is one of certainty is one of certainty. So unless I know what the other one he swears by this city, he swears by an oath of certainty, he swears behind the ballot, meaning this city here in Mecca, this city here in Makkah, and Allah subhanho wa Taala, uses an indicator and have that as an indicator to show the close proximity of something. And since the Messenger of Allah sallallahu alayhi wa sallam was in MK at this time, so this is a mccunn Sutra. This is why Allah subhanaw taala used close

proximity over here when he says Hi there, but instead of Valley cold, but because the Messenger of Allah sallallahu alayhi wa sallam is already in Mecca at that time. So now this is something important to know about OAuth. We've discussed this in the classes previously. But when it comes to Allah subhanaw taala, Allah subhanaw taala is free to take an oath by whatever he pleases from his creation. So he will swear by time, he will swear by the city, he will swear by the life of the Prophet sallallahu alayhi wa sallam, Allah subhanaw taala can pick and choose whatever he wants to take an oath about. Whereas when it comes to the creation when it comes to us, we are only allowed

to take an oath by Allah subhana wa Tada. This is why the Messenger of Allah sallallahu alayhi wa sallam says, men can highly find funnily enough Bella that whoever needs to take an oath, let him take an oath by Allah subhanho wa Taala you say what law he or Billa he or tala he that I will do such and such or I did not do such and such, and you use this only in times of dire necessity, we should not be taking notes, you know, unnecessarily, you know, particularly there's particular communities that you know, everything that they say, is followed by one line, it's like, well, like I said, we're lucky, you know, those sort of things is unnecessary, this should not be abused,

because this is something sacred, you only say what law he to show the magnification of Allah subhanaw taala as well as to show the severity of the incident that you are referring to. A second thing to try to understand over here. So if we can only take

Both BIOS panels either What about the other oaths that we hear that sometimes you'll hear a person say, I swear by my mother or I swear by my mother's grave, or you know, I swear by my car, you know, in certain incidences, are we allowed to say this? No islamically you're not allowed to say this. And in fact, this is an act of minor shift. There's not an act that will take you outside the fold of Islam, but it is a sin which is very, very severe. Because you are showing that this this object is more greater with you than Allah subhanho wa Taala is and that is why we swear by Allah subhanho wa Taala because Allah subhanaw taala is the greatest for us. Allah subhanaw taala is the greatest

for us. So now the question arises Why is Allah subhana wa tada swearing by the city of Mecca? Why is Allah subhanho wa Taala swearing by the city of Mecca? Who can give me some benefits of the city of Mecca? Go ahead give me a benefit of the city of Mecca.

Okay, excellent. So Allah subhanaw taala placed the cabinet there and people go there to make hygiene Amara and answer the call of Allah subhanho wa Taala. Excellent. So those are two right there actually.

Okay, fantastic. So the first place of worship was in Makkah, let's give another people a chance. Anyone else? What is another virtue of Mecca? Go ahead.

They visited Mecca. Excellent. Most of the prophets visited Mecca.

Sorry.

This is a place of answering the call of Las panatela to go for Hajj. Excellent, but I'm looking for some real obvious ones. Think about what we're doing right now.

Fantastic. So that's a good one. The Messenger of Allah sallallahu alayhi wa sallam was born in the city of Mecca. Fantastic. Let's go

and is our direction for some are fantastic. Fantastic. That's what I was looking for. Allah subhanho wa Taala chose the city to send down the Quran, Allah subhanaw taala chose the city to send down the Koran. So these are just some of the many, many virtues of the city of Makkah. But as you go on to the next verse, you will see that this is not the reason why Allah subhanho wa Taala is actually swearing by makeover here. This is not the reason even though all of these virtues do exist. This is not the reason why Allah subhana wa tada is swearing by this. The next verse, Allah subhanaw taala goes on to say, we'll enter halen behind the bonnet. And the translation obviously,

it will vary upon, you know, the meaning that we derive from it. The meaning that is derived over here is and you are free from your enemies in the city of Mecca, and you are free from your enemies in the city of Mecca. So, one of the two opinions that is mentioned over here and we'll mention the second one the first because of the translation here is the hidden behind the ballot actually means that this is a foretelling that you are Muhammad sallallahu alayhi wasallam right now are restricted in Mecca, the enemies are persecuting you, but the time will come where you will be free in the city of Mecca to worship Allah subhanho wa Taala. So this is a foretelling, a more agenda for the

Messenger of Allah sallallahu alayhi wa sallam that he has been taught many years in advance at a time will come where the fact of Mecca will actually happen, where the fact of Mecca will actually happen. So this is the second opinion, the first opinion as well what does hell mean? What the hell am behind that ballot? It actually means that this I will continue to swear by the city when antimo came on behind the ballot, as long as you are Mohammed sallallahu alayhi wa sallam, or in the city. So this shows the virtue of the Messenger of Allah sallallahu alayhi wa sallam that Allah subhanho wa Taala affiliates the greatness of the city of Mecca, even though it has so many other virtues,

that he will only continue to take an oath, as long as the Messenger of Allah sallallahu alayhi wa sallam is McLean is a resident in the city of Mecca in the city of Mecca. So out of these two opinions, there's no real need to derive a stronger opinion. But it's good to know the meaning of both of these opinions. It is good to know the meaning of both of these opinions. Then Allah subhanaw taala in the third verse, he says, Well, why did he do one by one it that Allah subhanho wa Taala he takes an oath continuously is taking over an oath, by the one that begets and the one that was begotten, the one that is a parent and the one that is a child. Now over here, the scholars

differed on three opinions here as well, or opinion number one is that the one that we got was Adam alayhis salam, and the one that was begotten, are all of the children of Adam and Eve Salah. So here Allah subhana wa tada is taking a very specific oath by Adam alayhis salam, and by his children, because Allah subhana wa Tada. He made Adam alayhis salam and his children, the human civilization, and the human civilization. Allah subhanho wa Taala blessed with many, many virtues, above the rest of the civilizations, you know, the simplest indication of that

Is the intellect itself the simplest indication of that is the intellect itself. So this was opinion number one. Opinion number two referring to this is that it is a very general oath of Allah subhanho wa Taala that Allah subhanaw taala is swearing by anyone that is able to have a child and Allah subhanaw taala is swearing by all children, anyone that is able to have a child and anyone that is able and by all children. Now why would Allah subhanaw taala take such an oath like this? Even this act of childbirth is miraculous? It wouldn't have itself I want you to think about. Imagine if a husband and wife copulated right, and they didn't know what type of animal or creation was going to

come out of them. Imagine they were about to have a child. They don't know if it's a cat, they don't offer the dog they don't know if it's a human being or even a horse. Imagine you didn't know that. The fact that Allah subhanaw taala creates a human being a baby human, each and every time is a miraculous event. The fact that Allah subhanho wa Taala creates us out of a mixture of two liquids, there is no meat involved, there's no bones involved, there's no tissue, there's no fiber, it is just two liquids that come together. And through its formation, Allah subhanaw taala creates a human being. So this again is from the miracles of Allah subhanho wa Taala. The fact that there are so

many risks that can possibly go wrong when a child is being born, yet the vast majority of children are still born safe and sound is from the miraculous blessings of Allah subhanho wa Taala.

Now, opinion number three, the third opinion pertaining to this verse is what Wiley do when my wallet. So here, this the first children, they said that Allah subhanaw taala is taking an oath by those that are able to have children, and those that are not able to have children. So they said that the man over here, well, now what is actually a negation. So Allah subhanaw taala is taking an oath over here by those that are able to have children, and those that are not able to have children. And this is to indicate that there will be human beings from the human race, some that are able to have children, and some that aren't able to have children. And certainly, from my personal

experience, I've seen something very, very unique. And that is that those individuals that are unable to have children, Allah subhanaw taala has given them everything else. They'll have good jobs, they'll have nice cars, they'll have fancy houses, they'll have a large amount of wealth, they will go on fancy vacations to Panama, but they're unable to have children. And when you ask them, you know if you would sacrifice all of this, to have a child, they would say yes, you know, we've sacrificed all of this, to have a child. And I know so many cases like this, then you look at the exact opposite. You know, you'll find the people that have children, some of them may not be so well

off. You ask them you know, if you could sacrifice your children, for a good job, a nice house a nice car, would you do them? The father is like without a doubt you don't take my children away. But the mother's like no, no, I want to keep my children I want to keep my children. So it shows you that here unless I know dad is taking an oath by that because these are two different types of creation inside of the same species inside of the same species. We move on to verse number four, we move on to the verse number four. So now after Allah subhanho wa Taala has taken these oaths, right almost finally took an oath by Makkah, he took an oath by the one that has children and the one then

the children themselves. Allah subhanaw taala now actually gets to the job of question. Why was Allah subhanho wa Taala taking this oath to give us this important piece of information, look at the phenomenal incentive fee, fee cabins that we have created mankind in cabinet. Now what does cupboard mean? Again, there's a difference of opinions with a clear stronger opinion in this one. The weaker opinion is that we have created mankind upright. So the first opinion is the weaker opinion were captured. They said it means mankind is Mr. Winslow himself, that he will walk on two legs, you walk up straight with his you know head Hi, this is the first meaning of Kubot. This is a very minority

view that was mentioned by some of the linguists rather than some of the more frustrating than the stronger opinion is that cupboard over here means toil and strife, that here Allah subhanaw taala after he takes an oath he gives to other elements of emphasis. The Lamb in laqad is a point of emphasis and cloud with love itself is a point of emphasis as well. And then followed by the oath as well. Three points of emphasis Allah subhanho wa Taala is telling us naka de cada cannon in Santa Fe Cabot meaning that your life no matter how easy you try to make it, it will be filled with hardship and strife. So no matter what element of your life it is, whether it is your work life, whether it

is your family life, whether it is your social life, no one will have any element of their life that is completely free from toil.

In struggle, this is the nature of this life that we were meant to toil and struggle. And this toil and struggle is our test, that those of us that are patient and you know, restrict ourselves with the holiday and stay away from the heroin, then this is our test to, you know, eventually enter Paradise. But those of us that aren't patient to those of us that you know, abstain from the halide and go towards the Haram and fail this test, then obviously, the ultimate abode is to go to the Hellfire as an individual will feel that just so this is the crux of the message that Allah subhanaw taala is giving us in the surah, that after the oaths have been taken, here is that final message

that I must note, I want to get across to us, that your life will always be filled with hardship, and with struggle. So now just commenting on this verse a little bit, how does an individual make his life easy? Meaning that Allah has told us that you will have struggle, but it doesn't mean that you have to be in constant pain? The answer to that is no. Just because an individual is struggling does not mean they will be in constant pain. And Allah subhanaw taala gives us various ways to deal with the struggles of which I will share three of them with you within the atana number one is that Allah subhana wa tada he tells us, Allah Vivekananda, he put my inner guru there indeed with the

remembrance of Allah subhanho wa Taala do does the heart find rest. So when an individual feels pain, let him remember Allah subhanho wa Taala and that pain will be taken away by the remembrance of Allah subhanho wa Taala. So moments of pain, turn towards Allah subhanho wa Taala and Allah subhanho wa Taala will take away that pain.

Number two, is that Allah subhanho wa Taala he tells us Miami la sala de Haan min Declan own Silva who are most known for the Nokia who hired them for Eva, that whoever does good deeds, while he is a believer, whether male or female, we shall bestow upon him a good life. So here Allah subhanaw taala gives us a second element that when you do good deeds, Allah subhanho wa Taala will make your life easy for you. And you'll see this sometimes in the simplest of Acts, you know, you open the door for someone, you help an old person carry their their groceries, they just smile at you or they you know, say thank you to you, you can tell that you've done something good. So let's find out what

other rewards you for that right away. And similarly when you help other people, Allah subhanaw taala will send people to help you as well. Allah subhanho wa Taala will send other people to help you as well. And then the third and last thing I'll mention is that this struggle and toil,

it's all about perception than if you perceive it as a punishment from Allah subhana wa tada and you perceive yourself as an enemy of Allah subhanaw taala that meaning that I'm going through the struggle because Allah subhanho wa Taala hates me, then it will be extremely difficult. But what you have to do is change your perception of this, and you change your perception in two things. Number one, that which doesn't kill me will only make me stronger. So the struggles that you go through are meant to make you a better person, just like that call is put through pressure is put through an immense amount of heat, and eventually a diamond comes out of it. Right? That is what you have to

look for that to become a better person through the struggle, and you will have benefited. Number two, remember the narration of the Messenger of Allah sallallahu alayhi wa sallam that the most tested and tried of people are the prophets film an unselfish answer. And then those that follow their way and those that follow their way. So if Allah subhana wa tada is trying you and testing you, it is because he wants you to strengthen your relationship with Allah subhanho wa Taala. And when you understand this message through the struggles and trials of life, then baby alight Allah subhanho wa Taala will make those struggles and trials not even less painful for you, but somehow

even enjoyable for you. And we find this in the author of honorable kotoba, the Allahu anhu. He says that when the Sahaba of the Allahu anhu used to go through their trials, they were thankful for three things, they were thankful for three things. So I want you to notice the wording here. He didn't say they were patient upon three things. He said they were thankful for three things. Number one, that this trial was not in their face that I was fine with Allah did not call it their face to waver. Number two, that Allah subhanho wa Taala did not make the trial as big as it could have been. So an individual lost $10 thank Allah subhanho wa Taala that you didn't lose 100 right. And the

third element of gratitude is that they would thank Allah subhanho wa Taala that Allah subhanaw taala allowed them to be patient and allow them to keep their composure, allow them to be patient and allow them to keep his composure. Now moving on to the next verse, Allah subhanho wa Taala he goes on to say, I asked about Anika Raja he had that is he think meaning mankind think that no one can ever overcome him. No one can ever overcome him. And here Allah subhanaw taala starts talking about that individual that is failing his tests. So Allah subhanaw taala starts describing now. What is

In the way that you differentiate between a calamity and a punishment is that no one else knows the answer to this except for you. So, anytime a person is going through hardship, it is a man is it is meant to be a time of introspection and you know retrospect of how what your life has been like. So an individual that's been good and has no reason to be punished by last panel, Donna, he understands that this is a test, whereas an individual knows that he's committed a wide array of sins. This is Allah subhanaw taala, cleansing him and purifying him before he can take him to the next level of EMA, though no one will know the answer to this except the individual themselves. And the key thing

is, you have to look at yourself that wasn't committing sins or was actually doing righteous deeds. An individual that was doing righteous deeds, he has nothing to fear but the Knights on. So we were talking about the ice we were talking about the ice, and then Allah subhanaw taala in this section or when he's talking about the ice, he's indirectly reminding the person that you know, while you have this arrogance, while you are futilely, you know, spending your wealth. Did you not see what Allah subhanaw taala did with the previous people who had such attitudes like of your own lack of care or lack of harmony? how Allah subhanaw taala you know, gave them wealth and the futilely

spending and they were extremely arrogant, and eventually Allah subhanaw taala destroyed them. So this is why Allah subhanho wa Taala begins by this question, asking this individual alumna Jana, who is the last panel shall not create for this individual I name was interesting, too. What's interesting to note over here is that Allah subhanaw taala poses this question in the third person, Allah subhanaw taala says, Did he not create for him to ice rather than saying, did I not create for you to ice and this is this barrier or this separation? Is there to show that unless I know that is displeased with that individual, that Allah subhanaw taala displeased with that individual for Allah

subhanho wa Taala had he been pleased with that individual, he would have spoken to him directly he would have said Did I not create for you to ice? Then Allah subhanaw taala continues this line of questioning what he said I know what chef attain when he signed on with Chef attain the data last minute Allah not create for him a tongue as well. Now why would Allah subhanaw taala mentioned tongue over here Who can tell me so various obvious answer? What is the most important thing you can do with your tongue?

You can taste that is the least important thing. You know, I was waiting for someone to say you could have some ice cream and I was like busted. That's not what I'm talking about.

Not control your tongue not use the words.

Okay, keep keep in mind the point of this verse. What does Allah subhanaw taala trying to tell us over here? Go ahead,

Vicar. It is excellent in executive. But that is not the point of this verse.

Things that

you guys are all saying right answers, but it's not the answer I'm looking for.

Sorry. Nope.

Nope.

Nope.

Yeah, so I mean, you. It is, I mean, I'll give you the answer. The tongue within of itself is describing a faculty, right. The faculty of the tongue is the faculty of speech. And the most important thing you can do with your speech is ask a noble question. So here are lots of final data saying that after Allah subhanaw taala gave him eyes to perceive the world with if there was something that he was unsure about, or he didn't know was not able to ask questions at that time. This is why Allah subhanaw taala mentions the tongue over here. And this is why I looked at my notes Allah He tells him the Quran as a general guideline, that anytime you're in that predicament where

you don't know or you're not sure, he tells us first 100 victory in quantum that Dynamo, then asked the people of knowledge, if you do not know. So this individual if he had any doubts, if he was unsure, if something was not clear to him, he should have asked the people of knowledge and this is why Allah subhanaw taala gave him that tank. Then Allah subhanho wa Taala concludes the verse by saying what chef attain and created for him to lips. Now what is the virtue of the lips? Why is the lip so significant?

This is a difficult one.

essence This is something that is indirectly mentioned by some of the the surface of the past. We see the reason why Allah subhanaw taala didn't leave the tongue open and put the teeth around it and then put the lips around it is to show how heavily guarded the tongue needs to be that the way Allah subhanaw taala physically created, the the mouth and the lips and the tongue and the teeth is to show that how heavily we need to guard our tongues. So that is one of the faculties or sorry, one of the attributes of the lips is that it is meant to guard the tongue. So before something can happen to the tongue physically and metaphorically, the lips are there to protect it. Number two, what else

does it show us? What else do the lips provide for us?

It's a way that we show affection to one another as well know the way a father will kiss his daughter, between the spouses, we use these lips as a form of affection. And this is something again, something that is that is particular to, you know, human beings, for the most part, to human beings, for the most part, that they will be able to consciously show their affection through their lips, either by, you know, conveying, you know, words of affection, or by even using them to kiss their children and their spouses and their parents. And other than that, and then number three, on how some of the most important sounds that you make, will actually come from your lips. So if you

think about the meme, is the mat is going to come from the lips, the bat is going to come from the lips. So I want you to think about how in the Arabic language in particular, how often you use the meme and about its its source is the lips itself. So here unless my nose Allah created this as another sign. Now what is the point of mentioning these faculties, the eyes, the tongue and the lips, Allah subhanaw taala goes on to say, Well, hi, Dana, who Najmuddin and we showed to him the two paths, meaning the path for good and the path to evil. So now the question arises, how did Allah subhanaw taala show us the path to good and the path to evil? Allah subhanaw taala did this for us

in two ways. Number one, actually, you will seem to it will seem to us number one, that which we know internally, that which we know internally, and by internally This is also divided into two sections. So number one is the fifth law itself. So we know that there are certain elements from the fifth that are that are on the inside, that you know, just when you're doing them, you know that this is something wrong to do. So, an individual is stealing an individual killed someone, an individual, you know, light, that feeling that you get on the inside after you do this. That is what the fitrah is, that is what the fifth pillar is, it is a remnants of guidance that Allah subhanaw

taala placed inside you. So this is the first internal matter. Then the second internal matter is how intense this feeling gets how intense this feeling gets. So an individual that perpetually lies and individually perpetually kills an individual that perpetually steals, you'll notice that this feeling eventually goes away. So he's slowly destroying and killing his fitrah. Whereas when he repents back to Allah subhanho wa Taala, that sensation slowly comes back to him, that sensation slowly comes back to him. So that intensity will fluctuate based on how in tune you are with your fifth law. Then the second way Allah subhanaw taala showed us the correct and incorrect path is by

guidance itself. And this guidance is also of two types. The the Koran is the greatest form of guidance that Allah subhanho wa Taala sent each and every nation with a prophet so that the those prophets would tell them what is good and evil. And then particularly for our oma in specific, Allah subhanaw taala send us the Messenger of Allah sallallahu alayhi wa sallam with his ways and his guidance. So I shadowed the Allahu anhu. And she tells us that whenever there was something Haram, the Messenger of Allah sallallahu alayhi wa sallam would be the person that stayed the furthest away from it. And whenever there was a highlight, the Messenger of Allah sallallahu alayhi wa sallam will

always choose the easier of the two, you will always choose the easier of the two. Okay, let me just answer your question. And we'll continue. So how does Allah subhanaw taala guide us to the fifth law being strong and weak. So in the like, this is a problem there are times when we don't actually pay attention to our emotions. Whereas when there's no entertainment, there's nothing to distract you with a person who will be very in tune with their emotions. So now when something is getting weaker inside of you, you're like, Hey, you know the last time I looked at something hard on something, you know, like an alarm, a siren went off inside of me, but this time when I saw something wrong, I

don't have that feeling anymore. So prudence starts to realize hey, maybe there is something wrong at that time. So the strength of I guess the feeling on the inside is another sign from Allah subhanaw taala itself, and Allah subhanaw taala knows best. So then Allah subhanaw taala he goes on to say, but he has not attempted to pass on the path that is steep. So going back to the Hadeeth that I was mentioning, the Messenger of Allah sallallahu alayhi wa sallam said that the Hellfire was surrounded by all of the temptations, whereas heaven whereas Jenna was surrounded by all of the things that were difficult. So here I must have handled Donna also here on this panel, Donna goes on

to tell us that the path which is good, it will be steep it will be difficult, but it will not be impossible. You know, a lot of the times people think that practicing the deen is too difficult. But here what you have to understand is that Allah subhana wa tada is the one that created you. He is the one that revealed this religion, and he is the one that has told us that Allah subhanho wa Taala does not burden a soul more than it can bear. In fact, one of the elements or one of the principles of our beautiful religion is that when things become difficult

Quote, then the religion becomes easy when things become difficult, the religion becomes easy. So here Allah subhanho wa Taala tells us that there needs to be an element of struggle if there was no element of struggle, if this path was not steep, then where is the test in it? So this individual that was failing, one of the signs of his failure, once again, is returning to it is the fact that he doesn't want to struggle for his faith, he will struggle for the for his wealth, he will struggle for his family, he will struggle for his career, but when it comes time to struggle for his faith, he will not do so he will not do so. And what will make you know that the weather what is the steep

path will madaraka, Malacca and what will make you know, of this consequence, meaning here, Allah subhanaw taala is re emphasizing this concept, that up until you've tasted some difficulty in your faith, you truly haven't tasted the sweetness of faith itself, meaning that the sweetness will only come after you face some difficulty. So I want you to think about individuals that are struggling with their Salah, an individual who has struggled with his Salah that first day that he's able to pray the five daily prayers again, for the first time is like The Sweetest Day in his life. Because he knew what a struggle it was to pray those five daily prayers and here he is Alhamdulillah for the

first time, a long time he's able to pray five daily prayers in time, an individual I mean, inshallah, I hope no one's at that stage what we're struggling with the summer at that state, but I want you to take it to the next level. If you want to, you know, talk about the struggle of faith and the sweetness of faith. I want you to try praying in the masjid five times a day for one day. You know, just tried five times a day for one day, and then see the sweetness that you taste. After select Alicia, you like and hamdulillah today prayed five daily prayers in the masjid. You pull off one day, try it for a week, you pull off one week, try it for a month. And with each milestone, you

will taste some struggle, but you'll always taste the sweetness at the end of it because you told and struggled not with something futile, but something for the sake of Allah subhanho wa Taala. And it will tell you a beautiful story at this time. This was narrated to me by chef Willett.

And he was telling me about a 16 year old boy that he woke up one day at the event for us. He's in his bed, he woke up one day with the band for acid and tears coming down his eyes, tears start coming down his eyes, he starts getting ready. And he starts going towards the mustard. And as he gets to the must've he seen people leave the machines and more tears start coming down his eyes. So this individual, he just stops where he is this young boy, he stops where he is. And then all of a sudden you can tell he's thinking something. And it's followed by a big smile, a big genuine smile. And he starts walking towards another mustard. And as he walks towards the other machine, he's

walking up the stairs, he's climbing up the stairs slowly. And the area where people leave their shoes on the outside of the mustard. This person makes such They're over there. This person makes such over there. Then you walk up to this individual and you're like, why are you making such over here? You know the machine is right there. Why are you making such over here. And this person tells you that 40 days ago I read the Hadith of the Messenger of Allah sallallahu alayhi wa sallam that whoever prays 40 days in congregation, his neck will be freed from the Hellfire and he will be freed from hypocrisy. And this was my 39th day on the very last summer and I fell asleep after school. And

when I heard the event, I knew that in my Masjid. I had missed the Salah, but I tried to come and make it anyways. But then I remember there was a machete that prayed even later, but I wasn't sure if I was going to catch it or not. So as I was climbing up the stairs when I reached the top of the area of the shoes, I looked inside and I saw that people were still waiting to pray there salata Lhasa, so at that time I prostrate it Allah subhanho wa Taala search the two sugar, the thank Allah subhana wa Taala that he allowed me to complete my 40 days. Now I want you to notice you know, the sweetness this person is tasting. This is the struggle you have with your faith and the sweetness

that Allah subhanaw taala gives you thereafter. And

the sweetness that Allah subhanaw taala gives you there after. Now Allah subhana wa tada leaves nest next set of verses, he tells us good deeds that an individual can do to get closer to Allah subhanho wa Taala. So much high note, Allah goes on to say, fact karaca it is the freeing of a neck. Now in our day and age, you know, this concept isn't very clear. But in the times of the Arabs of old when they meant by the freeing of a neck, it was to take an individual out of slavery. So there were so many people that are in slavery, one of the greatest deeds that you can do is to take an individual out of slavery. Now this is a very interesting concept. But what is the role of Islam in abolishing

slavery? What was the role of Islam in abolishing slavery? So you look at you know, Western civilization, you know, the history of North America in particular, and you'll notice that you know,

And into the 1900s. Or sorry, into the 19th century, we still have slavery, you know what's going on over here. Whereas when we look at Islamic text and Islamic law, it's not actually played a very pivotal role in abolishing slavery. So you'll notice that some of the Cathars, they are that you are to free a slave. And if you're unable to free or slave, then you do the next thing, then you do the next thing. Then you'll notice in several verses that Allah subhanaw taala, talks about the most encouraging things that you can do is to free asleep and align with Allah further emphasizes this, this and the Hadith of the parrot, that you will never repay the debt to your parents up until you

find them in slavery, and were to free them from slavery, then you would have perhaps repaid your debt. So your last minute Allah shows us the virtuous act of you know, freeing a slave is possibly the only way that you can take your you repay the debt to your parents. So this is the actual role that Islam played in abolishing slavery. So the first act that Allah subhanaw taala commands with is to free an individual out of slavery. And then Allah subhanaw taala goes on to say, oh, if I'm on film and the Messiah are giving food in a day of hunger, so meaning that you know, certain individuals, that they have no jobs, they have no source of income, they're struggling for their

food, day and night. And then you go and find these specific individuals that you know, that are struggling, and then you become their source of food for them, you provide for them the food that they need. The number three, Allah subhanaw taala goes on to say, Oh, your team and the macabre, or to take care of an orphan child that is related to you. So this orphan child is a child that lost its child, Father, or lost both of its parents. And then here I must find out the other saying that as he is close to you, you take care of him, as well as special closeness. And then the fourth verse, Allah subhanho wa Taala goes on to say, Ole Miss Kenan, the metadata, or the Miskin

individual, the needy individual that is so needy, that you find him rolling around in the dirt is so needy, that you find him rolling around in the dirt that when you see his clothes, it is filled with dust and is filled with dirt, because he has such a state of hunger with him, or he has such a state of need with him that he's in a very, very, you know, terrible shape. His clothes are torn, completely worn out completely dirty, you're there to help him this. These are some of the good deeds that Allah subhanho wa Taala you know, encourages this person who was heedless of Allah spending his money in futile ventures and was arrogant. These are the deeds that Allah subhanaw

taala is commanding him with then Allah subhanaw taala goes on to tell them that what can be your possible result. So McCann Amina Latina M and water also be Sabri water also Bill Maher, Hama, and then after that, he will become a person of faith, and an individual that will encourage people with patients and encourage people to have mercy. So what is important over here is how Allah subhanaw taala tising faith with actions. So here are lots of hands on mentions these actions and says that if you want faith, you have to do these actions. And this is a very important principle of our religion, that our faith decreases with bad deeds, and it increases with good deeds. So the more

good deeds an individual does, the higher his faith will go and the more bad deeds an individual does, then the lower his faith will go. And it is only after having actions that a person truly will have faith. Then Allah subhanaw taala goes on to tell us that what are two key characteristics of a believer What are two key characteristics of a believer, number one, that he encourages people to have patience and patience will be of two types patients will be of two types, either in a time of adversity, he tells the person to be patient, Allah is merciful, you'll soon get out of this predicament or it is a time of prosperity. And he reminds the person be patient abstain from sending

these gifts of only from Allah subhana wa Taala. Humble yourself, right. So the believer always commands with patience. And the second is that he commands with mercy, he commands with mercy. And this Mercy is genuine and specific. Specific is for the family members themselves. You know, when we talk about keeping ties of kinship, we call it silt or ham coming from the same word as aurasma. So keeping good ties of kinship, particularly, this is where the greatest amount of mercy is needed, because they will know all your secrets, they will know all the things that you've been entrusted with, and they'll have the ability to inflict the greatest amount of pain to you, but you need to

show the greatest amount of mercy to them as well. And then generally speaking, is to all of the creation of Allah subhanho wa Taala as Muslims were meant to be merciful to all of the creation of Allah subhanho wa Taala and this is why I noted that he tells us through the Messenger of Allah sallallahu alayhi wa sallam, he had aha moments with dunya yahama command for sama that have mercy upon everything that is on the earth and the ones

is in the heavens will have mercy upon you and the one that is in the heavens will have mercy upon you.

Then Allah subhanaw taala says that after having done all this, what is his ultimate compensation? Ola, aka us hobbled a man that these are the people that will be of the people have the right hand to mean that they will be given the Buddha books in the right hand, for you have civil disobedience to that they will be then be judged with a judgment that is very, very easy, a judgment that is very, very easy. Then Allah subhanaw taala goes on to show the exact opposite and this is the conclusion of the verse that those people that are heedless of the signs of Allah Spanos Allah that they didn't use their faculties, remained arrogant, remained boastful. Didn't do those good deeds.

Then Allah subhanho wa Taala says when the vena cava will be it now houmous herbal Mashallah. And those people that denied our science and denied our verses, then they are that will be the people of the left hand, meaning that they will be given the records in their left hand. And then Allah subhanaw taala tell concludes the verse the sutra by saying, I lay him narrow Masada, that upon them is this severe burning Hellfire upon them is a severe burning hellfire. So now just recapping briefly everything that we took over here, Allah subhanho wa Taala he takes an oath at the beginning of the surah. To emphasize one important point that in all of our life will be filled with toil,

personal life, financial life, business, life, family life, and the other type of life, it will be filled with toil, then Allah subhanho wa Taala. He tells us about how Allah subhanho wa Taala created two types of beings, one that will be successful, and one that will be a failure. And Allah subhanaw taala describes the failure in the sutra by giving him two attributes, he will be arrogant and boastful, and he will waste his money in futile endeavors. And then Allah subhanaw taala tries to raise his consciousness by asking developers to not give him two eyes to reflect and to see the signs of a law that allows them to not give them a tongue to ask questions, did Allah subhanaw taala

not give him lips something exclusive to afford like for the usage of human beings, realizing that he will be tested and tried and you know, needs to pass this test? Then Allah subhanaw taala tells us that he has made clear for every human being that which is right and that what was wrong. And we mentioned that Allah does this in four ways. Number one, by the fifth Allah number two by the intensity of the number three by the Koran, and number four, by the example of the Messenger of Allah sallallahu alayhi wa sallam. And then Allah subhanaw taala goes on to mention, what are the good deeds that can be done in order to save this individual. So almost 100 are mentioned the

freeing of a slave and we talked a bit about the role of Islam, in abolishing slavery than feeding a poor person taking care of a near related relative orphan or taking care of the needy person, then all those final dimensions that only after this will an individual have faith meaning after doing good deeds will the person have faith and a sign of having faith is encouraging people to have patience and encouraging people to have mercy particularly with their family members and then party then in general with all the creation of Allah subhanaw taala and then if they choose that if this person does so he will be from the people of the right hand and will be judged very easily if he

rejects this you'll be from the people who receive their books in the left hand and upon them is the Hellfire and punishment of Allah subhanaw taala may make me I must find out other makers from the former and not from the lecture Allahumma amin Allahu tada number some a lot more cinematic and in the Vienna Muhammad Ali he was a he was set up. We will take three minutes for questions and then we will break for automotive inshallah. Go ahead.

And slavery and abolish ship. Allah knows best I don't know it isn't authentic hadith, but I don't know where it's narrated. It's in a double muffler. Okay.

Just go ahead.

Sorry.

Okay.

But it's not in the verse itself. It's another sort of, really, I think it's sort of a theme. Well, let's find out that this is a sofa, you have subway setting in Seattle.

Okay, between the two. So the Hadeeth of Chateau de la. It's a general term, which means something specific, and he can imagine the hammertone torrado behaviors, and that is that if a person is judged with a severe judgment or is questioned about specifics, then he will destroy will be destroyed. However, if he's only asked about a little a few things that he won't be destroyed, and Allah subhanaw taala knows best. Go ahead

for 30 days

last final turn those words but it seems it's referring to them as such. There are some scholars that held the opinion that we print congregation in your house, it would be applicable. But if you look at the timeline of the setup the amount of the predecessors It seems that he clearly understood this Heidi's demeanor in the masjid

sir so just let me finish with him I'll come back to you.

I mean in this situation, this is the beauty of you know, mentioning this manado might not have him is to remind ourselves how merciful Allah is and this is your intention to fulfill this headed and you have tried your best Allah subhanaw taala will never disappoint his life. So that is your near inshallah it will be fulfilled. If one of you think

it's better than praying alone clearly is better than praying alone, but Allah knows best it would be applicable to this hadith. The key thing is a person has the intention, and Allah will accept that intention didn't hate on any less questions. Go ahead.

Yeah, so the same thing applies over here. The general case scenario is that such a hadith that talks about congregation they apply to the mustard they apply to the masjid even though you will get minority of scholars that said, you know, just pray in your house or at work that will suffice. But the vast majority of the the predecessor they understood it as praying in the mustard, they understood that spring into mustard, and Allah subhanaw taala knows best will conclude there's a lot more behind the shadow line. A lot of stuff to cover to elect the Hanukkah again will be next week at 7pm with the night Allah and we will be doing sort of budget. Just as an update. We officially

have 12 soldiers left. So within 12 weeks to be the lights on that we would have finished Usama and we'll have like a big celebration in that desert Camilla Kayla was Salam Alaikum warahmatullahi wabarakatuh