Tafseer Juz E Amma Surat Al Alaq
Channel: Navaid Aziz
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Allah, Allah, Allah Allah Allah Allahu la sharika Adana, Mohammed Abu Rasulullah sallallahu alayhi wa, he was off. He was seldom at the Sleeman kathira Oh my God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So who knows what suta we're at whatsoever we discussing today. Does anyone remember? After three weeks of taking a break? Were you raising your hand? No.
You somewhat off the field in the email. We'd be skipping a lot of students we went straight to certain waterproofing was sorry.
We did sort of been already we should have been and we did show to Qatar. So what's next for sure. toccata aloka center you so today we'll be discussing the Tafseer of sortal Allah cabeza Allah tala. Now talking about sorta Ladakh.
They are sort of Allah is one of the sutras where the scholars mentioned, it was the first set of verses sent down to the Messenger of Allah sallallahu alayhi wa sallam, and we want to share with you three opinions about the night Allah on this issue. Number one is that the first opinion is and this is the opinion of the majority, that the first set of verses sent to the Messenger of Allah sallallahu alayhi wa sallam were the first five verses of sorta Ladakh and this is the opinion of the majority of scholars from them Have a seat on the second opinion amongst the scholars is that the first sort of sent down to the Prophet sallallahu alayhi wa sallam, what is certain modality or
certain modality? And then the third opinion is that the third source and Tantra towards the center was sort of Fatiha was Surah Fatiha. Now, looking at the evidence, it is quite clear that the first set of verses was clearly sort of ad hoc. I shall do laquanda, as narrated in Sohail Bukhari that the first revelation that was sent down to the Messenger of Allah sallallahu wasallam was sort of ad hoc. Now what's interesting about this narration in Sohail Bukhari is that eye shadow doula Juana, she actually describes how revelation used to come down to the Messenger of Allah. So she says, the very first stage of revelation was that the Messenger of Allah sallallahu alayhi wa sallam would be
given true dreams. And she describes these true dreams being as clear as the morning that that is how these two rooms were, that he would see them and literally, they would come true right in front of his eyes. Now, these true dreams, they used to happen for a period of six months for a period of six months. So from our till the Ramadan, this is a six month period where the Messenger of Allah sallallahu alayhi wa sallam, he starts getting these true dreams, and he actually starts longing for them. And this is one of the wisdoms behind the Messenger of Allah sallallahu alayhi wa sallam going to the cave of Hara extensively during this time, that now that he starts longing for these dreams,
he finds that they become more vivid in his time of solitude, and in this time of seclusion. And this is why the Messenger of Allah sallallahu alayhi wa sallam if you look at another Hadith, inside Sahil Bukhari, he says true dreams are 140, sixth of prophethood, true dreams are 146 of prophethood. Now, where did this number come from? If you look at the period of Revelation, the Quran was revealed over how many years? How many years 23 years, now you take six months out of 23 years, and what do you get? You get one over 46 and this is what the Messenger of Allah sallallahu alayhi wa sallam was referring to that true dreams are 140, sixth of prophethood, there 146 of
prophethood because when revelation started coming down, the first six months of it, were true dreams that were given to the Messenger of Allah sallallahu alayhi wa sallam. And I would suggest that, you know, part of studying this sutra that we take the opportunity to go and read the first chapter from Sahara Bukhari, which is called Kitab Aloha, which is called GitHub. And why now Allah subhanaw taala. He starts off this surah with the command he commands the Prophet sallallahu alayhi wa sallam ikura Bismillah became the Decalogue that read in the name of the Lord that created you. Now what's interesting over here is that the very first physical address the Messenger of Allah
sallallahu alayhi wa sallam is given. So you see at the beginning of this sutra, the Messenger of Allah sallallahu alayhi wa sallam is his first interaction with Allah subhanho wa Taala is that he has given a command that Allah subhanaw taala gives him a command as the first verse that is revealed to him. Now what is the wisdom behind Allah subhanaw taala dictating a command rather than
than just giving a piece of information. So, in the Arabic language, you can have what you will call a cover, or you will have an armor mean that either is informed about something or he is given a commandment. What is the wisdom behind Allah subhanaw taala starting off revelation with a comment, the wisdom behind that is almost I know China is defining the relationship from the get go, that Allah subhanaw taala is telling the Messenger of Allah sallallahu sallam, that this is pretty much a one way relationship, I will tell you what to do, and you have to do it. And this is the relationship that all of the Christian has with Allah subhanaw taala that no one dictates to Allah
subhanaw taala that Oh Allah do this, and Oh Allah don't do that. But rather it is Allah, Allah that commands us and dictates to us, and it is upon us to follow the commands of Allah subhanaw taala and this is the wisdom behind the very first verse being a command that read in the name of your Lord. Now, number two, why would Allah subhanaw taala commanded the Messenger of Allah sallallahu alayhi wa sallam to read? When Allah subhanho wa Taala knew that he could not read? Why would Allah subhanaw taala command someone with something that they think they are not capable of doing? And the answer to that is that Allah subhanaw taala over here is not just commanding the Messenger of Allah
sallallahu alayhi wa sallam, because the Quran was not just exclusive to him, but it would now become the official text for all of the Muslims. So you'll notice that the very first command that Allah is going to give is going to be pertinent not to only to the Messenger of Allah sallallahu alayhi wa sallam, but likewise to all of creation. And what's interesting here is what is the command that Allah subhanaw taala began with, he didn't begin with, you know, prostrates to Allah, he didn't begin with worship Allah subhanho wa Taala. But rather, he began with read and recite, because these are the tools that an individual needs in order to gain knowledge. And in Islam, one
of the fundamental principles is that knowledge always precedes action, and a macabre will call you an Amen. This is one of the chapter headings that emammal Bukhari has in here, and a macabre call you an AMA, that knowledge precedes all actions and statements. And this is why Allah subhanho wa Taala he began with reading and reciting, because once an individual has knowledge, it is only then that he will know how to make sense and when to make sense. And it is only then you will know to worship Allah subhanaw taala and how to worship Allah subhana wa Tada. So that is why Allah subhanho wa Taala addressed the Messenger of Allah sallallahu alayhi wa sallam, not exclusively, but because
this would go on to be a commandment for all of his nation for all of his nation. Now Allah subhanaw taala he goes on to say, Bismillah beaker, that with the name of your Lord with the name of your Lord, then why does Allah subhanaw taala say with the name of your Lord over here, and what does it signify? Bismillah back over here, it can have many connotations from the connotations of this metal beaker, it means that read or recite with the assistance of the name of your Lord, that use the name of your Lord, to seek assistance. And this is what we do. Every time we start an act we say Bismillah the reason why we say Bismillah is to seek assistance from Allah subhanho wa Taala. Number
two, a second opinion is that when he is commanded with a color Bismillah pika that read with the name of your Lord, what is being mentioned over here is that we he has been commanded to say Bismillah R Rahman r Rahim that the first revelation that has been given to him, not directly but indirectly is that everything needs to begin with Bismillah R Rahman r Rahim. And this is why all the sources in the Quran except for one will begin with this verse. So he's been commanded that read with the name of your Lord, meaning that restored reciting and the first thing that you should recite is the best of Allah. The first thing that you should recite is the best mela. And then the
third opinion amongst the the other opinions, is that when the Messenger of Allah sallallahu alayhi wa sallam has been commanded a colobus Arabic that read with the name of your Lord, it's not for seeking assistance. And it's not just for beginning with the name of with Allah subhanho wa Taala. But rather, this is now a command of the Messenger of Allah says Salaam to remember Allah subhanho wa Taala. It is a command to remember Allah subhanho wa Taala meaning that the whole goal behind all of Revelation is to get to know Allah subhanho wa Taala to remember Allah subhanho wa Taala to worship Allah subhanho wa Taala and that is what the name of Allah subhana wa tada ILA is
significant of that a lot comes from Manila to worship Allah. So that is what is being commanded in this verse in the third opinion. Then Allah subhanaw taala continues in this verse by saying, and the hudec, the one that created the one that created so recite and read in the name of your Lord, the one that created now what's interesting over here is that out of all of the creation that Allah subhanaw taala created, it is only the human beings that know how
to read and write it is only the human beings that know how to read and write. And you'll see that this is a theme that is repeated quite a bit in this verse. Now here Allah subhanaw taala is commanding a commandment that is exclusive to the believers that are, that is exclusive to human beings that read in the name of your Lord, the one that created you. So here Allah subhanaw taala is establishing the first stage of the relationship that we have with Allah subhanho wa Taala. So the ultimate relationship that we have of Allah subhanho wa Taala is that we worship Allah subhanaw taala that is our purpose of creation. But the beginning of our relationship with Allah subhanho wa
Taala is recognizing him as a creator, recognizing him as a sustainer, recognizing him as a provider. So here Allah subhanaw taala is defining that very first stage that the first stage that everyone will recognize is that Allah subhanaw taala is the creator and sustainer and the provider. And you'll notice that Allah subhanaw taala she's going to command a camera again, and then we'll see what the wisdom behind Allah subhanaw taala repeating that is, now what was the response of the Messenger of Allah sallallahu alayhi wa sallam, when gibreel told him ikura the Messenger of Allah sallallahu alayhi wa sallam responded may be Korea, that I am not one that recites. Now, this
statement may not be correct, it can be understood in one of two ways. It means no, I'm not going to recite as in he is refusing. And it can also be understood as I am not able to recite I'm not from those people that knows how to recite and it is the second one that is actually appropriate over here. Because if you look at the aptitude of the Messenger of Allah and his manner, you will see that the Messenger of Allah sallallahu alayhi wa sallam would not deny the command of Allah would not deny the command of an angel, but rather here the Messenger of Allah Azza wa sallam is simply just indicating the obvious that he is unable to read and to recite. Now this going back to the
story of revelation gibril, he asks him to read three times he squeezes in each time when he does not when he says that I'm unable to read. And then the third time that's really reveals all five verses. Now what happens at that time, is he runs out of the cave and runs back to fidelity, Allahu Allah. And what does he tell her digital delana he tells her that Malone is a million, that cover covering me up currently up, I fear for myself, I fear for myself. And then she asks him after she consults him and calms him down and sues him that, you know, what are you afraid of? What can possibly be done to you that you're good at your neighbors, you always took care of the orphans, you
kept ties of kinship, and it shows you the relationship, the Messenger of Allah sallallahu alayhi wa sallam had with his community prior to this. So the Messenger of Allah sallallahu alayhi wa sallam, even prior to revelation was an individual that took care of the rights of the people. And that when revelation came, this concept of fulfilling the rights of people and fulfilling the rights in general, it was only amplified. That is what the revelation came to do was came to amplify this concept, that revelation is meant to make you a better person. And as long as you're a good person, you will stay safe. And this is something that again, will be repeated towards the end of the verse
of the surah. Then Allah subhanaw taala goes on to say, kala can insane I mean, adoc that he created mankind from a court of blood. And then this verse over here is where the actual title of the surah is actually derived from. Now, you'll notice in the Quran, Allah subhanaw taala. He says, well, peloton, insanity meant a machine that he created mankind from a clear water will conduct an insane amount in depth. And he created mankind from a you know, thin like fluid. And you'll notice that he created mankind from thin. So now all of these verses when you put them together, is there a contradiction in these verses? Or is it that Allah subhanaw taala is trying to achieve something
different from each verse? And the answer to this, obviously, is that none of the verses and none of the Hadith Will there ever be a contradiction? Why is that the case? The reason that is the case is that the source of Revelation and the source of creation are one, they both came from Allah subhanho wa Taala, Allah created the intellect, and he is the one who revealed to the Koran. So the one that created the intellect and revealed the Quran can never be in opposition, because the source is one. So now the question arises, how do we reconcile between them? And the way it is reconciled? Is that you have to look at what is the goal behind Allah subhanaw taala mentioning these things. So when he
talks about creating mankind from clean, this is being referred to the creation of Adam and his seller, the creation of Adam Anissa. And when he says that mankind was created from an alak, then this is the creation of everyone else, that the way that the embryo was formed inside the womb is at one of the stages that
is formed as is that it is a suspended clot of blood inside the womb of the mother inside the womb of the mother. Now the reason why Allah subhanaw taala mentions this is because how significant is a clot of blood? How significant is a clot of blood? I want you to think about the last time someone had a nosebleed the last time you had a nosebleed the last time you had a cut, you know, once you gather that blood once you stop that bleeding, did anyone actually, you know, keep that tissue and say, Oh my God, this tissue so precious, it has my blood on it. No one does that. Because no one cares about the clot of blood. It's absolutely useless. Because the body regenerates the blood. It's
available everywhere, right? And this is what Allah subhanaw taala is reminding human beings of that they are just a clot of blood, that in the sight of Allah subhanaw taala. In order for Allah to create this, we're in insignificant creation. So for us to be Hong Kong proud for us to become arrogant for us to become boastful. It is nonsensical, because in essence, what are we except for this clot of blood that Allah subhanaw taala created? A second wisdom in this verse is that Allah subhanho wa Taala. He shows the base of knowledge right now, that prior to this, mankind does not know how the human babies is created, right? And here, Allah subhanaw taala gives a very first
indication that I'm teaching you something that you didn't know before, that prior to this, mankind had no indication that human beings were created from a clot of blood. And this is one of the things that Allah subhanaw taala is teaching mankind in this verse over here, that mankind is created from a call to blood, something that up until this stage, even though they have existed for hundreds and 1000s of years by this time, that they didn't know until this stage that they were created from a clot of blood.
The third verse, Allah subhanaw taala goes on to say, a Korra vara bouken Akram that read, and then know that your Lord is the Most Noble and the most generous. So now you'll notice two things over here. One is the command of Ecuador of reading and reciting, and then the second is a piece of information or a book on a column. So what is the relationship between the two? That is what we want to discover, when Allah subhanaw taala says echoed over here again, it is insinuating the fact that read and recite and increase yourself in knowledge. Now when Allah subhanaw taala gives us commandment, he goes on to say, What are bouken, Accra. Now this concept of Quran in the Arabic
language, it comes down to one of two connotations, one of nobility, and one of generosity. And generally speaking, you will notice that it's a circular definition, that in the custom of the Arabs, when someone is noble, he is generous. And likewise, when one becomes generous, he becomes noble as well. And this is what Allah subhanaw taala is saying that he is the most noble and the most generous. So what is being applied over here is one, that when you increase yourself in knowledge, Allah subhanaw taala will make himself clear to you, his nobility will become clear to you. And that is why you notice in the Quran, that there's so many verses that end off with the
names of Allah subhanaw taala, that literally half of the Koran, a third of the Quran, depending on which scholar you listen to. It is about getting to know who Allah subhanho wa Taala is, right. And this is why he's being told recite, and you will learn about the nobility of your Lord. then number two, is that your Lord is generous. How does reciting and reading lead to the generosity of Allah subhanaw taala the way leads to the generosity of Allah subhanho wa Taala is that the Messenger of Allah sallallahu alayhi wa sallam is being told that take that first step in resetting and reading. And then notice how generous Allah subhanaw taala becomes, in teaching you what you did not know.
And in teaching you how to read and write and in making things easy for you just take that first step and Allah subhanaw taala through his generosity will make things easy for you. And this is how the two are joined together a crock what a book club that read, and you will find your Lord the most noble and the most generous. Now he goes on to mention how is he the most generous and how is he the most noble? Under the unnamable column? He is the one that taught by the pen. He is the one that taught by the pen.
Now who can tell me what the significance of the pen is over here? This is something we discussed, I think, yeah. In our last Halekulani, we talked about pseudocode. We talked about the role of the pen. What is the significance of the pen? How did Allah subhanaw taala teach by the pen? Who remembers?
Everyone knows they're just shy.
Okay, that's very indirect.
Right? So the Koran was preserved through writing. But we want to go even before that, where did the Quran come from?
Excellent. So when you look at the hadith of creation, the first creation that Allah subhanaw taala created was the pen, and he commanded the pen to write, then the pen asked, what should I write, and then Allah subhanaw taala commanded hate to write everything that would happen from then until the day of judgment. And this was 50,000 years before the creation of the heavens and the earth, as reported in Sahih. Muslim. So here, the significance of the pen is that it is the pen that wrote down everything that would happen. So when Allah subhanaw taala says that he taught by the pen, this is what it is referring to, that Allah subhanaw taala first created the pen and commanded the pen to
write everything that would be written down. And we mentioned that even the Koran that we recite came from the law, Hellmuth, it came from the lahoma booth. So now, this is what is mentioned over here in terms of the one that taught by the pen. And the last minute Allah goes on to say, animals in Santa Monica, Mia and him that he has taught men that which he knew not that which he knew not. And Subhana Allah, this is something very, I guess, interesting in our times, is the rate of, you know, knowledge and how it's expanding. So you'll notice that for the first 100,000 years, we're learning how to discover fire. We're learning how to hunt, we're learning how to cook, and these
sort of basic things, then eventually, we learn to, you know, discover electricity. And then upon the discovering of electricity, things rapidly start changing from there, that we're now building cars were now building houses, and then you get into, like, you know, the 1970s 1980s. And then the concept of the internet comes about, and then once the internet comes about, you know, inflammation becomes rampant becomes easily accessible to everyone. And then this is what Allah subhanaw taala is telling us that, if you were to take knowledge and try to divide it over time, it's not something that you could do justly. Because Allah subhana wa Tada, he didn't make it gradually proportional,
but rather, the latter stages of human life are much, much, much, much more knowledgeable than the earlier stages of human life. And all of this knowledge, where is it stemming from? It's stemming from Allah subhanaw taala, as you mentioned, in Surah, Yusuf will focus on only the elements and him that on top of anyone that has knowledge, you have the most knowledgeable, the most knowing Allah subhanaw taala. And this is amazing smile, that when you think about every single thing that you know, while you indirectly learned it from someone else, if you will trace its roots back, where did that essence or that seed of knowledge come from? It came from Allah subhana wa Tada. And this is
from the generosity of Allah subhanho wa Taala that he teaches mankind that which he doesn't know, that had mankind, you know, stayed in ignorance. Imagine how life would be that here we have, you know, hundreds of 1000s of years of later, if we're still surrounded by a fire, trying to get light and trying to get heat. If we aren't learning how to, you know, so close, if we aren't learning how to, you know, develop electricity, what would the state of mankind be? Now where did all this knowledge come from? It wasn't the human intellect. It was the creator of the human intellect, Allah subhanho wa Taala.
Then Allah subhanaw taala goes on to say Kela in an insane idea that barely mankind does transgress. Now color in the Arabic language, or in the Quran, in particular, it will have two main usages. The first usage of color is to negate everything that comes before to negate everything that comes before. So an example of this would be like when the Messenger of Allah sallallahu alayhi wa sallam is with his companions, and they see this woman that lost her child, he asks them, do you think that this mother would ever throw her child into the fire? The Companions or their loved one only responded with Kayla, she would never do so negating what came before it. Right? Now over here,
Allah subhanaw taala shows us the second usage of Kenda. And the second usage of color is for the sake of emphasis, so for the sake of certainty, and increasing certainty, and emphasizing a point. So I know that it goes on to say, color, in an incentive layer, that barely mankind will be transgressive, that it is the nature of mankind, that he is going to transgress all boundaries. Now here Allah subhanaw taala, even though he's using, you know, speaking to the Messenger of Allah sallallahu wasallam, specifically, Allah subhanaw taala isn't referring about a specific individual when he says in insane and the ATO is not referring to one specific individual that will transgress,
but rather This is encompassing of
all of mankind, that all of mankind at one point in time will transgress the boundaries that Allah subhanaw taala created. And then Allah subhanaw taala goes on, how does mankind stop himself from transgressing? How does mankind stop himself from trans gresik? Allah subhanaw taala tells us in the next verse in Arabic Raja, that indeed to your Lord, returned indeed to your Lord is the return.
So in the next verse, Allah subhanaw taala. He goes on to say, why does mankind transgress? Why does mankind transgress, he goes Aurora, who stoked that he considers himself self sufficient, he considers himself self sufficient. So as soon as mankind starts to think that he is independent, and is no longer in need of Allah subhanaw taala that is when he starts to transgress those boundaries and Subhanallah this is, you know, very interesting to look at, that when the slave of Allah subhanaw taala is blessed by blessings, how does he react? How does he react, so what is his nature at that time, and this is the difference between a true believer and a weak believer, that the true
believer when he is blessed by blessing by Allah subhanho wa Taala, he will praise Allah subhana wa Tada. And then he will thank Allah subhanaw taala by using it in something that is pleasing to Him, then the weak believer, he at the very least, will thank Allah subhanho wa Taala for this blessing, even though he may not use it for something that is pleasing to Allah subhanaw taala at the very least, he will not use it for something that is displeasing to Allah subhanho wa Taala so notice these differences between the strong believer and the weak believer, the strong believer he praises Allah, and then uses that blessing to please Allah subhanaw taala the weak believer, he will praise
Allah subhanaw taala and even though he doesn't use that blessing to please Allah subhanho wa Taala at the very least, you will not use it to display the last panel data, at the very least, you will not use it to displease Allah subhanaw taala which leaves you with category number three, which is the disbeliever which is the disability for the disbeliever he will not only not thank Allah subhanaw taala and you know, not use it in something that is appropriate, but rather he will use it to transgress the boundaries that Allah subhanaw taala set. So Allah subhanaw taala blessed in individual with food, the believer is meant to thank Allah subhanaw taala and use that food for
energy to worship Allah subhanho wa Taala the weak believer, he will thank Allah subhanaw taala and he will be contented with that he may not use it to worship Allah subhanaw taala extraneously but at least you know, he'll be contented with that and hopefully not use that energy to do something haram was the disbeliever not only will he not thank Allah subhanaw taala and then use it upon her on but then he'll take it to a third step as well. You'll think that I provided this food for myself, I was the one that you know, earned this wealth and you know, accumulated this wealth, that I'm the one that did this, whereas when it comes to the believer, he always ties everything back to Allah
subhanaw taala he always ties everything back to Allah subhanaw taala so the reason why mankind starts to transgress the boundaries is as soon as he thinks he is self sufficient, and as soon as he thinks that he does not need Allah subhanaw taala in his life was a believer needs to recognize that in all moments of his life, he is dependent upon Allah subhanaw taala and then this is why the Messenger of Allah subhana wa tada used to make the other Do not leave me, even for the blink of an eye will lead to kidney and NFC, what I thought of a tie in with a condom in that they don't leave me to myself, even for the duration of a blink of an eye, or even less than that, because when an
individual departs from Allah subhanaw taala that is when he starts to transgress. Now in the next verse, Allah subhanaw taala will take questions at the end inshallah, unless I made a mistake.
Okay, in this verse, that he sees himself what it means to see himself the way he perceives himself. Okay, so now in the next verse, Allah subhanaw taala. He goes on to say, in Arabic Raja, that indeed your Lord is the return indeed your Lord is the return. So now Allah Spano tala, he gives us the solution, that when mankind ever thinks that he is self sufficient, and that he is dependent, let him try to escape his meeting with Allah subhanaw taala let him try to escape is meeting with Allah subhanho wa Taala. So regardless of who this individual is, he could be the president of a country he could be the beggar on the street, whoever it is, eventually their appointment is with Allah
subhana wa Tada. And this is what we need to remember that one day we will all stand in front of Allah subhanaw taala and our ultimate return is to Allah subhanho wa Taala. The scholars of Tafseer also mentioned the second benefit from this verse. The second benefit from the verse is that rather than looking at the specific
in a context of this verse, look at the generality of the of the wording, look at the generality of the wording, and then Arabic This, this principle, I guess is unable to be a moment left law because the sub that we're trying to derive a lesson now, not due to the context that it is in, but due to the generality of the wording, were in the in Arabic or Raja, that indeed your load is the return. So the derived the lesson from this is that all affairs should be returned back to Allah subhanaw taala. Meaning that anytime there's a dispute, anytime there's a confrontation, you want to look at that time, what does Allah subhana wa Taala command you with? And that is what you want to try to
do. What does Allah subhanaw taala commend you with and that is what you want to try to do.
Then Allah subhanaw taala in the next verse, he moves on to something specific, so the very beginning is filled with generalities. And now Allah subhanaw taala he goes on to something specific, he says our eternal Vienna that have you seen the one that prohibits now Allah subhanaw taala is referring to a very specific incident, and that is the incident with Abu jihad. Abu Jamal was from the chorus. He was from the leaders of the coalition, in fact, and the Quran whenever they used to have a dispute. They used to bring it back to Abuja, and that is why he was not known amongst the courageous Abu jihad, but rather he was known as I will haccombe, the one with command
the one with wisdom, and it was the Messenger of Allah sallallahu alayhi wa sallam that named him Abu jihad. It was the Messenger of Allah sallallahu alayhi wa sallam that named him Abu jihad. And what happened was that the Messenger of Allah sallallahu alayhi wa sallam, he said that he was going to go and pray at the Kaaba. He said he was going to go and pray at the Kaaba and Abu Jamal. He actually tried stopping the Messenger of Allah sallallahu alayhi wa sallam, he says that just you try and go see, pray at the Kaaba and see what happens to you. And he actually tried to stop him. So now this is what Allah subhana wa tada is referring to over here that have you seen the one that
tried to prohibit? Have you seen the one that tried to prohibit now Allah subhanaw taala. He goes on to say, I've done enough Sunda that he tried to prohibit his slave, when he tried to pray. He tried to prohibit his slave when he tried to pray. Now there's two main lessons that you want to derive from this verse. Number one, is that Allah subhanho wa Taala is affirming the aboudi of the Messenger of Allah sallallahu alayhi wa sallam that Allah subhanaw taala is affirming the servitude and the I guess, worship of the Messenger of Allah sallallahu alayhi wa sallam, and this is why in the Quran, the highest recognition that anyone is given is to accept their servitude is to accept
their servitude, and this is why Allah subhana wa Tada. He begins so many verses. Rather than using the term messenger of using the bee or a soul. He uses the term of rights of Hannah Lydia swaby Abdi, that Praise be to Allah who took his up, and Alhamdulillah Allah De Anza Allah Abdi, that Praise be to Allah who revealed upon his life. So here Allah subhanho wa Taala he elevates the status of people, by referring to them as slaves and servants of Allah subhanaw taala. And this is an important lesson, then anyone that wants to status in this dunya raised let him humble himself and submit himself to Allah subhanho wa Taala that is the only way he will have his status raised.
But when you humble yourself and subdue yourself to other than Allah subhanho wa Taala not only will human beings trample upon you, but in the sight of Allah subhanho wa Taala your rank actually goes down, but in the rent in the sight of Allah subhanho wa Taala your rank actually goes down, whereas when an individual humbles themselves to Allah subhanaw taala Not only does Allah subhanaw taala raise their status, but even amongst the people, the people start to care for him and revere him. So this is what Allah subhanaw taala teaches us by using the term apt over here that he is accepted the servitude and worship of the Messenger of Allah sallallahu alayhi wa sallam. The second point we get
from this verse is what are the characteristics of evil people? That here we have this individual Abu Jamal, he is preventing the Messenger of Allah sallallahu wasallam. What is he preventing him from? He is preventing him from praying. Now without even understanding what this prayer was, he's just preventing him from praying. Now here listen, I know Allah gives us one of the first characteristics of evil people is that they will prevent people from praying that they will prevent people from break. And this is what shaytaan tries to do that his goal with all of us is to try to stop us from prank right. So this is goes even beyond Abu jihad. It goes back to she thought himself
that she thought the biggest tactic would the believers is to get them to abandon their prayer. If you can get them to abandon it, at least you know, delay it. And if you cannot delete, at least decrease the quality of the prayer and then it goes on like this. So this is a satanic attribute to stop people from praying
It's pillars. It's, you know, predecessors or the likes of Abu jihad or the likes of Abu jihad.
She'll notice that any time someone prevented other persons from praying, they should be very careful of whom they're actually emulating. They're emulating the likes of Abu Jihad and the likes of shaitaan. himself. Then Allah subhanaw taala goes on to say, or at in Canada and and Hoda Oh Amara taqwa that here on this channel, Dan is actually addressing Abu Jamal and the third person. Now why does Allah subhanaw taala address Abu Jihad and the third person, Allah subhanaw taala addresses Abu Jamal in the third person to show that there's no closest between him and Allah subhanaw taala he is the other he is not a part of this conversation that is between me and you O
Muhammad Sallallahu sallam, but rather he is the other. So here let's find out Allah is addressing uncle john in the third person to show that there's no relationship between the two that there's this break distance between them. And then he goes on to say what does he tell them? that perhaps what Muhammad was doing was upon guidance? Did you ever bother to look into what he was doing? Oh Amara, taqwa. And here, the scholars have mentioned that, oh, the elephant while over here. Generally it means or generally it means or but the scholars of the seat over here they mentioned that there's a relationship between taqwa and Salah, and that is that there are forms of a battle so
meaning that they're tied to one another. So over here, the O does not mean or but rather it means and it means and due to the context of the verse. So Amara taqwa. So it means over here, that rather he was upon guidance, and, and he was calling people to be conscious of Allah subhanaw taala. And he was calling people to be conscious of Allah subhanaw taala and to be pious and to be pious.
Then Allah subhanaw taala. He goes back from the issue of salah and goes back to Abuja, he goes back to Abuja, and he says, He in Canada, Botswana, that have you seen the one that lied and turned away? Now over here kasturba is not just like, but this is a greater act of life. So kellyboat would be to lie. But kasturba is to deny is to deny. So what I was saying over here is that Abu Jamal knew that Islam was the truth. He knew that the Prophet was the Prophet. He knew that the Quran was the speech of Allah subhanho wa Taala. But his claim was that he denied this, he denied this, he didn't want any part of this. What wonder? And he turned away, and he turned away. And me and me and Allah Hira?
That does he not know that Allah subhanaw taala sees and knows everything that are here, Allah subhana wa tada seeing anything, everything I mentioned a funny story with you. I was in Malaysia, this is not this time around, but in 2011. And we were at a traffic light
red, and we're just sitting there. And I'm really tired, just finished a lecture and we're just sitting and sitting and sitting. And I was like, you know, the brother that I'm with? I'm like, why aren't we going anywhere? And it was one of those moments that it's late at night. There's no one on the street. And is there's a red light there. And you're just sitting there wondering, you know, what are we waiting for? So after about like 14 minutes went by, we're just waiting at this light and like a hammer, you know, why don't we move? I think no one is coming. I think this light is broken. And in his response to me was with this verse, he says, me and me and Allah Hara that issues
in no light anymore is that Allah is watching us and I told him the Ahmad I will you know, speak to Allah on your behalf inshallah, please.
There was like a funny story with this verse. That he was saying that you know, do you not know that Allah I know that watches and sees so even if we don't get caught in Allah still watching and i love that brother dearly Marshall is a very beautiful brother. Mashallah. So here, Allah subhanaw taala is telling me and me and Allah that does he not know that Allah subhanaw taala sees everything. Now what is Allah subhanaw taala referring to? what he's referring to is that Abu Jihad said that if Mohammed actually goes and plays by the Kaaba, wait and see what I do to him, wait and see what I do to him. So boudjellal, he was actually on his way to go and attack the Messenger of Allah sallallahu
alayhi wa sallam. Some narrations mentioned that he was going to stab him and then he mentioned that he was going to strangle him. But whatever the case was, that as soon as he went on his way, then Allah subhanaw taala created a barrier between Abu Jihad and the Prophet salallahu alayhi wasallam. So much so that Abu Jamal panicked and he got scared, and he went away. So here Allah subhanaw taala, as you'll come to see, that Allah subhanaw taala is alluding by this verse, that someone who puts his trust in Allah subhanaw taala and he does what Allah subhanaw taala commands him with, then Allah subhanaw taala will take care of his fears, then Allah subhanaw taala will take care of his
verse. So baby
Basically, if you are doing what Allah commanded you with and someone is threatening you, you remind them of the verse, Allah Mia and me and Allah, that do not know that Allah is watching and hearing and listening to everything that we are saying and doing right now. So how dare you threaten me when I'm doing something that Allah has commanded me with? How dare you threaten me when I'm doing something that Allah subhanaw taala has commanded me with? Then Allah subhanaw taala goes on in the next verse calella Elementor he'll understand that if he does not desist, then we will catch him by the forelock. We will catch him by the forelock. So, again candover here is not to negate but is
used for certainty. And then Allah subhanaw taala uses the term nasiha. Now, you'll notice this now see a double sign of that is referring to is the for lack of here in the front. So this here that goes like right on top of your forehead, this is known as the nasiha. Now, the significance of the nasiha is that Allah subhanaw taala, he tells us in short order of man, you are often mochila Mona bcma, home for your husband, I was one of them, that on the Day of Judgment, the criminals, they will be known by signs that are apparent, there'll be known by signs that are appearance for your hurdle was one of them, and then they will be taken and they will be dragged by their four locks and
by their feet. Why does Allah subhanaw taala mentioned the forelock over here, and this is another interesting point where Allah subhanaw taala is teaching us things indirectly. If you look at the human brain, you'll notice that it's divided into various parts. The part that is in the front is known as the frontal lobe. What is the frontal lobe, in charge of are responsible for the distinction between right and wrong? So when a decision is made towards good, it comes from the frontal lobe when the decision is made towards wrong, it comes from the frontal lobe, and this is why Allah subhanaw taala takes this part of the head and it will be dragged upon it that if a person
chose his use his intellect to disobey Allah subhanaw taala, then Allah subhanaw taala will take that intellect have dragged on the floor and be the cause of it throwing thrown in to the hellfire. Now when Allah subhanho wa Taala mentions the NA Swami nasiha, that he will be dragged by his for luck. This applies to both the dunya and the Accra. So you notice in the Battle of burden he's killed, what is he dragged by? He's dragged by his for luck, and in the hereafter to you will be dragged by his for luck and thrown into the hellfire. And then also, I know to Allah further, you know, emphasize this nauseating Calverton hodja that this is a forelock that not only lies, but it
ORS as well it earth as well. Now, why does Allah subhanaw taala use the term hottie over here? The term hookah in the Arabic language it means to make a mistake it means to make a mistake. So someone who makes a mistake while he is ignorant, is known as a mockery. Right someone who makes a mistake while he is ignorant, he is known as Mufti. Now an individual that makes a mistake, while he is knowing while he has knowledge of this, he is not known as a MK D, he is now known as hotair. And this distinction between the two, there are almost no data. He doesn't refer to Abu Jihad as someone who made a mistake out of ignorance, but rather he refers to Abuja as a hotter, hotter being that he
heard based upon knowledge, he knew what he was doing. And he consciously chose this path. And again, referring to the fall of the frontal lobe that this concept of accepting direct guidance or denying it is a decision of the forelock. Similarly, as is telling the truth, and telling a lie, a decision of the frontal lobe, so lots of anecdotal is describing the frontal lobe of elbogen over here, as it is one that lies and it is one that turns away from guidance intentionally, it will turn away intentionally for their own idea, then let him call upon his people let him call upon his counsel. Why is this why there was no dialysis? He mentioned this is because this is what I will
just threaten to the Messenger of Allah sallallahu wasallam with he says that, who does Mohammed think he is with his companions, let him try to mess with me and my counsel, let him try to mess with me and my counselor. And this is you know, that the network that the chorus had it had the elite of the corporation had the generals had all these people, and this is what he's threatening him with. He said that if you try to if you're in your companions, trying to mess with me, I will call upon my counsel. And then let's see what you can do. And then subpanel it's amazing again, an individual who persists in worshipping Allah subhanaw taala. And doing what Allah subhanaw taala
commands, he will always defend him and there was no tada further proves this. He says failure to an idea, let him call upon his cancer, let him call upon his people, Senators urbania. Then we will call upon the angels of the Hellfire we will call upon the angels
of the hangfire How does Allah subhanaw taala describe the angels of the Hellfire Club and she that, that they are very staunch very strict, very severe, very powerful that you call upon your council people and we will call upon the angels of the Hellfire, and then we'll see who wins and then we'll see who wins. And this is what the burner means the burner the angels that are in charge of taking care of the house or guarding the hellfire.
Then Allah subhanaw taala he concludes the surah by telling him Canaletto to watch Good work, that Allah subhanaw taala he commands he concludes this verse by a prohibition, and then following it by two comments, a prohibition and two commits lattakia meaning that do not obey Him, that Abu jihad, yes, he may be superior to you in the sight of the people. He may be more powerful than you in the sight of the people. But if you want to see what will bring you strength, and what will make you more powerful than him, is prostrating to Allah subhanho wa Taala and getting closer to Allah subhanho wa Taala prostrating to Allah and getting closer to Allah and an individual that does this,
then he can never become overcome. He can never be overpowered, he can never be defeated, because he's close to Allah subhanho wa Taala. And Allah subhanaw taala will take care of him. So now let's look at some of the points over here. What's your doctor that prostrates to Allah subhanho wa Taala and get close to him. And this is what the Messenger of Allah sallallahu alayhi wa sallam mentions that the closest the slave gets to Allah subhanho wa Taala is while his Institute while his Institute, and then you see the Hadith in Sahih Muslim, the Messenger of Allah sallallahu alayhi wa sallam says that I have been prohibited from reciting Quran while they look cool, and in such the
but rather request for glorification, and such that is for supplicating. For this is when my lord answers applications for this is when my lord answers supplications. So here, Allah subhanaw taala isn't indirectly telling him What's your doctor that prostrate Allah subhanho wa Taala and ask and you will be granted what you ask. A second interpretation is that the surgeon over here is a manifestation a representation of the prohibition that Abu Jihad was giving him so Allah subhanaw taala saying prostrate and pray was Abu Jamal would say, Don't prostrate and don't pray. So is the such that is actually representing the salon itself. So Allah subhanaw taala took one element of the
Salah to represent the greater whole one element representing the greater whole and then walk toward it is to seek closeness to Allah subhana wa tada and obviously, one will not physically get closer to Allah subhana wa tada through such that, but what Allah subhanaw taala is teaching us over here is the spiritual closeness which is of a greater significance that if you want to spiritually get closer to Allah subhanaw taala then frequently makes sense the frequently pray and this is why it will be applicable to me. When he asked the Messenger of Allah wa Salaam she said, Jada sola, I want to be with you and Jenna, what did the Messenger of Allah says and respond to him by saying, he
said, that facilitate this for me, by frequenting your center, meaning that one of the things that will elevate the status of the people and will allow the people to be with the prophecy. So that is the frequently or making such that some of the scholars mentioned that the center that is being referred to is the center of the shocker, the center of when Allah subhanaw taala gives you a blessing, you prostrate out of gratitude to Allah subhanho wa Taala. That was one of the interpretations for the Hadith of the b&o cab. And then we'll conclude with this issue, that when you have a verse of prostration, are you commanded? Are you obliged to prostrate? Are you obliged to
prostrate? Whether we can you delete? Or is it just something that is recommended to do? Or is it just something that is recommended to do in the Quran, depending on the type of recitation, and actually, depending on the rules of physics, as well, you'll find 14 or 15 prostrations in the Koran 14 or 15. frustration, the Koran, the majority said that there are 14, the majority said that they are 14. And then amongst the scholars, the majority said that performing such a Tila was the center of the core art, this is something that is highly recommended to do. And it's something which is not compulsory, something which is not compulsory, but it's highly recommended to do is highly
recommended to do now, what if an individual wants to make such data, but they can't make it right away? Are they allowed to delete? And the answer to that is yes, the answer to that is yes. But even more than that, what is the proof that the solution to tilava is not something which is compulsory. The proof for this is that in the time of openam, allmodern, Nakata, blah, blah, no, he was leading the Salah, and in the first record, he read something that has such a dirty level, and he didn't make such a to tillow and in the second locker, there is another sensitivity level. And this time Omar made it and Omar Abdullah one one
He was asked, Why did he do this? He said this was just to show the people that such a dilemma is not something compulsory, is not something compulsory. So it is good if an individual does this, that one says that the tiller comes as it does in this verse in sort of allok they should do it that you brought you bow down and prostrate to Allah subhanho wa Taala wherever you are, you know, you just double down and prostrate and it makes sense that to Allah subhanho wa Taala do you need to do for such a 10 hour? And the answer to that is no you don't even need will do for such a 13 hour. So for example, a person is reciting Quran for memory, and he wants to make sense at the tilava it's
perfectly fine I didn't even need will do for now, what are some of the lessons you learned from this? surah? What are some of the lessons you learned from this surah we'll take three of them within it. And then we'll call the other end for so automotive. Number one, the first lesson you learned from the sutra is the emphasis and importance that Allah subhanaw taala gives to seeking and learning. The emphasis is on last minute gifts to seeking and learning that he commanded the Messenger of Allah sallallahu Sallam twice, extra Read, read. Why? Because this is what will elevate the status of a person, not only in this dunya but in the Africa. Number two, the second thing that
you see is the concept of evil, that there will always be a battle between good and evil. And the one that prevents you from connecting with your Lord is the evilness of creation. We started in shaytaan. And we saw that in Abuja, as well. And then the third and last lesson will derive from this is that anyone who commits himself and dedicates himself to Allah subhanho wa Taala, Allah subhanho wa Taala will always take care of him. Allah subhanaw taala will always take care of him, whether you see it or not, whether you understand it or not, Allah subhanho wa Taala will always be there to take care of his slaves, and we'll conclude with that with a lot more cinematic and then
the Vienna Muhammad wa ala alihi wa sahbihi wa sallam will have the event for selected Muslims and then we can have the question answers at that time, inshallah.