Tafseer Juz E Amma Surat Al Teen
Channel: Navaid Aziz
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Bismillah R Rahman r Rahim in hamdulillah Hina
when they are human surely unforeseen a woman say Dr. Medina, Mayor de la palma de la la la la la la la la la la la sharika was shadow animo Mohammed Abu Rasulullah sallallahu alayhi wa early he was, he was seldom at the Sleeman kathira ama guide, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
Today we will be discussing solo to teen solo to teen the surah of the fig, the surah of the fig and discussing the surah there's actually a narration that's mentioned and Allah subhanaw taala knows best the authentic seems to be the narration seems to be weak, but we'll mention it because some of them have been mentioned it and that is that the Messenger of Allah sallallahu wasallam, as attributed to him said, that the fig is one of the fruits of Paradise, the fig is one of the fruits of Paradise, as none of the fruits in paradise will have pits in them. None of the fruits of Paradise will have pits in them. So some of the scholars mentioned from the virtues of the fig is
this Hadith, but Allah subhanaw taala knows best as to its authenticity, it seems that it is a weak narration, it seems that it is a weak narration, and Allah subhanho wa Taala knows best. Now, the obvious reasoning behind the naming of this surah Why is it called pseudo tootin is because almost paneled to Allah mentions a teen in it mentions the fig in it. Now the question that's going to come up is that when Allah subhanaw taala mentions the tin over here, does Allah subhanaw taala actually mean the fig itself? Or is Allah subhanaw taala referring to something else is almost parallel to Allah referring to something else. So let us begin with that to be the night Allah. So Allah
subhanho wa Taala he starts off the surah by taking an oath so as you know, continuous in the tercero usamah, Allah subhanaw taala continues to take an oath. And Allah subhanho wa Taala takes an oath in this surah by three things as we'll come to see, or in three different verses or three different verses as you will come to see. The first of them Allah subhanaw taala says what teeny was a tune, what teeny was a tune. So here Allah subhanaw taala swears by the fig and the olive, the fig and the olive. So the fig, a lot of people aren't too familiar with it. It's not a fruit that is commonly known in North America. It's very similar to a date, except that it does not have a pit in
it except that it does not have a pit in it so you can eat it whole. And you know, there's not going to be something that you'll choke on or something that you'll have to spit out. And there's a tune is the olive. I mean everyone's familiar with the olive, we have it on our pizza if you have a Subway sandwich you have in your Subway sandwiches, you have it in a wide variety of foods. So it is something that is well known. Now why does Allah subhanaw taala swear by these things? Why does Allah subhanaw taala swear by these things? Let us take a look. Opinion number one. This is the opinion of Al Hassan al Bosley the opinion of Qatada and the opinion of extrema the opinion of
Allison Albus Li, the opinion of Casa de and the opinion of a karma and paying attention to the names in this particular surah is actually quite relevant, because you'll see a mammoth w Rahim Allah, as we'll come to see as a very important discussion on some of these names. So between number one and hustle and busteni crema, and Qatada, they said the thing over here, it represents everything that is eaten. And the zaytoun is everything that is drunk or everything that is used in its liquid form. So the thing over here It represents everything that is eaten, no one actually makes like fig juice out of it, or makes you know fig oil out of it, but rather they consume the fig
and does its own while it is popular to eat. Amongst the Arabs of that time, it was the most predominantly used for usage of oil, they would extract the oil from it. So the printing of avian abass sorry, the opinion of Allison Katahdin UCLA was that they this represented everything that was eating or everything that was consumed in solid form, and the zaytoun represented everything that was used in liquid form everything that was used in liquid form, then opinion number two, and this is where we start to swerve a little bit, Mr moto what he mentioned is a very interesting principle in the Arabic language. He says that one of the principles in the Arabic language is that a name
does not necessarily represent itself, but rather it can represent where it is from rather it can represent where it is from. And we see this from the depths of the setup we see this from the Tafseer of the setup. So you see one of the scholars of Tafseer by the name of Karbala, bar, and Qatada they
said that the tin over here is referring to the mustard in the Mosque, the Masjid in the mosque. And the zaytoun over here is referring to beta lock this is referring to beta markedness. So the mustard in the mosque and beta noctus Why? Because it is in Damascus where the figs are grown and it is in Jerusalem oriental coats where the olives are gone, where the olives are grown, and then you get opinion number three, opinion number three is very familiar, very similar to opinion number two, just with a slight change in it. And opinion number three is that the teen represents the masjid of unknown. It represents the masjid of North so where the the ark of new Holly Salaam settled that
mountain was known as Judy. And in that mountain, it was a very green and luscious mountain and it was known that fruits used to grow there. So Eben Arbus, he was of the opinion that this is referring to the message of No. And then the zaytoun is referring to elbaite l Mk. This is referring to as bait almak This and this was the opinion of Eben Abbas. This is the opinion of Eben Abbas. Now why does this become interesting? Why does this become interesting? Because you'll notice over here that even above is the only Sahabi and all of these opinions. So we mentioned Qatada. We mentioned XML. We mentioned that hassanal bacilli, we mentioned cabela bar, all of these people are from the
Tabby 18 and onwards. And then you have a boss who is of the third opinion, right? He said that this refers to the mosquito. And this refers to as much to the Luxor yet Mr. matabele Rahim Allah, He says that we give preference to opinion number one, that the strongest opinion is the first opinion that the teen and is a truly represent everything that is consumed in solid form, and everything that is consumed in liquid form. So here you learn a very interesting principle that just because a Sahabi held an opinion, it did not, not the Sara Sara Lee make it the strongest opinion. Just because it's a hobby held an opinion in tafsir. It does not necessarily make it the strongest
opinion. But rather you look at other evidences as well, you look at other evidences, as well. And from the evidence is that a mammal totally goes on to use is that this was also the opinion of the majority of you know, my first student that came after the self, that they held opinion number one, that it represents everything that is eaten and drunk, and it will go to see this principle again, that just because it's a hobby narrates it, it does not mean that is this is necessarily the strongest opinion that is coming on later on in the light saga. Then in verse number two, in verse number two, Allah subhanaw taala says, we'll call the scene in what already seen him. Now this is a
very significant verse for a couple of reasons. A tour over here, it is understood as a double, a double meaning a mountain. But what makes a tour different from a mountain, they said the tour is a mountain which has greenery on it, meaning that trees and you know things can grow on top of this mountain, whereas the djebel is purely rock is purely just rock. And that is what the word tour over here means. Then the scene over here. This is where the scholars actually differed. The majority of scholars, they said that the term seen over here is not an Arabic term at all, but rather it is taken from the Hebrew language it is taken from the Hebrew language. And if you look in the Hebrew
language, in terms of the way the mountain of moose Ali Salaam can actually be oriented, it can be narrow, oriented as seen or saner. And both of these are actually mentioned in the Quran and both of these are actually mentioned in the Quran. So you have seen that is mentioned over here and say now as mentioned in certain slot, so now what is the wisdom behind this? The wisdom behind this is that Allah subhana wa tada is proving that this Quran is a revelation from Allah subhanho wa Taala because obviously, how did the Messenger of Allah sallallahu alayhi wa sallam know how to use the term the mountain of Musa where Allah subhanaw taala smoked a masala his Salaam, without, you know
ever learning the Hebrew language without learning how to read and write and without having someone teach him. Now the allegation is obviously very common, that the Messenger of Allah Azza wa sallam could have taken the Koran from the Jews and the Christians meaning that someone totally taught him the Torah. Someone taught him the Injeel. But now there's two, you know, problems with this. There's two problems with this. Problem number one is that this sort of is clearly macchia. It is clearly murky, it is revealed in Makkah. So here the Messenger of Allah sallallahu sallam, one does not have much interaction with the yahudi does not have much interaction with the Jews and the corporation
are monitoring every single thing that the Messenger of Allah sallallahu alayhi wa sallam used to do. He used to walk out of his house, they would send someone following him. They
monitor his all of his movements. And they did not narrate that the Messenger of Allah sallallahu alayhi wa sallam spent time with a Jewish man or someone who was, you know, knowledgeable of the Jewish faith and the Hebrew language such that they would have taught him this. And then he was like the logical part. Why would a Jewish man or a person who is fluent, you know, with the Jewish faith in the Hebrew language, bother teaching the Messenger of Allah sallallahu sallam, what would he get out of it, he wouldn't get anything out of it. If anything, he would be trying to convince this man. But rather, this is not the case, because there's no proof for it. Then the second proof against
this is that in the Koran, you find things that are not mentioned in the Torah, in Indian God, you find things that are not mentioned in the Bible. And in the NGO, in the gospels, such as you know, the development of man is not mentioned the Injeel the praying the you know, the specifics of the Sharia of Islam are not mentioned, and many other things, as well as many other things, as well. And when you actually look at this claim, this claim is actually known as Hagar ism. So if you ever look at paganism, there's a famous orientalist by the name of Michael cook, and another woman, they did their dissertation on this concept of Hagar ism on how Islam was developed from the sources of
Christianity and Judaism. And obviously, there's many many refutations to this from them, what I just mentioned to you from them, what I just mentioned to you, then singing over here, these we mentioned that the different what the term singing mentioned means. So the first opinion is that it is taken from the Hebrew language and made into Arabic, and what is may what it is meant to me from the Hebrew language is that this is the mountain where Allah subhanho wa Taala spoke to Moses La Silla, where Allah subhanaw taala spoke to Musa alayhis salam, then you have opinion number two, opinion number two is that the term see mean in actuality, within itself is Arabic in within itself
is an Arabic word. And then they differ, what does it actually mean? What does it actually mean? So Qatada, he says that it means something which is good, it means something which is good. And he said that this was taken from the habashi people that when they said that something was good, they would mention it is saying that it is seen that so his opinion was that it meant that it was a mountain, which is good. And then you get the other opinion, which is that it is something which is MOBOTIX. So it is a blessing. Mountain, it is a blessing mountain. So those that said it was from the Arabic language, they said it meant it was either hussen or it was something which is bless it. And Allah
subhanaw taala knows best. The opinion that is bless it seems closer to the truth, the opinion that it is blessed, it seems closer to the truth.
Then we get verse number three, verse number three, where Allah subhanaw taala says, What Heidelberger did I mean, and this city of security, or this city, which is secured, Now why does Allah subhanaw taala refer to this city, which is secured? First of all, which city is Allah? subhanaw taala referring to Allah subhanaw taala into the city of of Makkah. Now why is it referred to as the secured or safe city because of the drought Ibrahim Ali salam wa jal hadn't bothered Amina? That, oh, Allah subhanho wa Taala make the city safe and secure make the city safe and secure. Now this becomes interesting for a couple of reasons. Number one, it shows you the
continuation and Prophethood that here Allah subhanaw taala is using something that Ibrahim Ali said I'm said, and conveying it on the tongue of the Messenger of Allah sallallahu alayhi wa sallam said about him and he said I made the dua, and here was the penalty. Allah is using it as a fact now on the tongue of the Messenger of Allah sallallahu alayhi wa sallam. So shows you the continuation of prophethood. Number two, it shows you a historical fact that while the jolly Arabs were known for all sorts of things, for all sorts of things they were known for, you know, you know, looting people for killing people, for you know, multiple women for womanizing roles for being drunk, and you know,
all sorts of things. They would refrain from these things. When it came to the city of Mecca. They would refrain from these things when it came to the city of Mecca. So inside the boundary of Makkah, they would refrain from these things. And this is what you see that when the Kaaba was actually being restructured by the kurush. And they were gathering money, who remembers what the two conditions were that they put on gathering money? Does anyone remember what the two conditions were? There are two important conditions that the College Board when they were rebuilding the Kaabah, that this the money that is used cannot come from two sources. interest was one.
Oh, thanks. That's it, the use of you know prostitution, that they will not take the money from God river from interest, and they will not take money from prostitution. So if you have this money, you cannot donate it to restructure the Kaaba and it shows you the sanctity that it had. So this shows you that this historical effect that Allah subhanaw taala in actuality, did make it a sacred city did in actuality, make it a sacred city. And somehow this is even you know, attested.
vacation to until this day, you get more people that die in like performing hajj and umrah because they're like, trampled and you know, people are not as kindness generous, then you find actually people are being murdered in Makkah. Like when was the last time you heard on the news? Breaking News someone is murdered in Makkah. It didn't happen except at the time of you know god man 20 years back that was like the exception to the rule. But besides that, you do not hear of people being murdered in Mecca. This is the security that Allah subhanaw taala granted this is the security that Allah subhanaw taala granted it. Now, why is all of this significant? So here are the three things
that Allah subhanaw taala are the three verses that Allah subhanaw taala is swearing by. So verse number one a tenuous a tune will be seen in what has been hidden, I mean, so they said that all of these three references are in fact referring to three great prophets. The first verse is referring to East La Silla. The second verse is referring to Musa alayhis salaam. And the third verse is referring to Muhammad sallallahu alayhi wasallam. Now even kefir and even assure they both mentioned that if you were to look towards the ending of the Torah, and I wanted to get the English verses for this, but we will rely upon the narration of women Catherine even assured, they said, if you were to
look at the end of the Torah, Allah subhanaw taala mentions these exact three places, that at the end of the Torah, the exact three places are mentioned, except in a different order that the Torah of Cena is mentioned first, and then dimensioning of Isa, and then dimensioning, of maca, and then dimensioning, of maca. And he says that each prophet in the Torah gave the glad tidings of the other, so most of them gave the glad tiding that Isa was coming. And he certainly didn't gave the glide tiling that Mohammed sallallahu Sallam was coming. So that was the order that was mentioned in the Torah. Now, why did Allah subhanaw taala mention this order over here? Why did Allah subhanaw
taala mentioned aisyah Musa and Muhammad sallallahu alayhi wa sallam thereafter? They said, if you were to look at the organism, the five greatest of messengers and who can tell me who the owner is them are their names. Go ahead.
Exactly. So the owner of the five great messengers, the ones that you know, strongly persevered over all of their trials, there are no Haile salam, then Ibrahim alayhis salam, then Mossad is Salam than a Sani Salaam and then Mohammed sallallahu alayhi wa sallam. The reason why Allah subhanho wa Taala mentions them in this order over here is in terms of their inability, in terms of their inability. So while these three prophets and messengers are from all of them, then Mossad his Salaam is more noble than a sunny setup, and the Messenger of Allah sallallahu alayhi wa sallam Mohammed sallallahu Sallam is more noble than both of them. And this is why Allah subhanho wa Taala mentioned them in
this order mentioned them in this order that the most noblest of them was the last of them. Muhammad sallallahu alayhi wa sallam and that is why Allah subhanho wa Taala actually swears by three these three places, because there are so blesseds Now what's interesting about the first two is that when you talk about where Isa Lisa, and where musala his salon came, this general area was known as a sham, the general area was known as a sham where the vast majority of profits have been nice about a reset. So the vast majority of profits from Bernie swai they were actually sent to this area, they were actually sent to this area known as a sham. So here our last panelist indirectly is talking
about the virtues of a sham. So when you talk about the virtues of of Sham from the virtues of a sham, is that Allah subhanaw taala swears by its fruits in the Koran, he swears by the team, and he swears by this a tone he swears by the team and he swears by the Z tone. So now that we've taken a look at all of the things that Allah subhanho wa Taala takes an oath by what exactly is Allah subhanho wa Taala taking an oath about what is Allah subhanho wa Taala taking an oath about and what Allah subhanaw taala is taking an oath about he says, Lakota Calacanis in Santa Fe accent. It's a claim that indeed, we created man in the best of statues and modes, we created man in the best
statues, and molds. And then when you look in the books of tafsir fiac, Senator Kwame Ebner, busca de la Anoma, he says that mankind was created with his prime in his youth, that each and every human being, when they are alive, they will be granted a youth which is their prime. So Allah Subhana, WA tada created mankind with a prime which is in their youth, which is in contrast to the verse after it, which is in contrast to the verse after it, where Allah subhanaw taala says, Filmora the dinar, who as well as safranin, and then we reduced him to the lowest of the lows. So he said that in contrast to the lowest of the lows, which means that a person becomes or an old age, he starts to
degenerate. His you know, he's not as beautiful as he once was. He's not as strong as he once was.
his mental faculties are not as strong as they once were. So the opposite of that is that Allah subhanaw taala granted a person youth, Allah subhanaw taala granted a person youth. Now, what's interesting about these two sets of verses is that here you have the Tafseer of ebus. How he read, understood a sonnet aqui. And how he understood us philosophically, is that even though our beloved is interpreted as such, you will see it's not coherent with the verses that come thereafter. We're almost final that goes on to say, in the levina armano, except for those people that believe. So what does this have to do with anything? Well, even Ambassador de la Noma is talking about, you
know, a person's prime is in his youth. And this is the accident of the best form and, you know, Modi that Allah Spanos, Allah gave man and then from that now what's really happening, and then we reduced him down to the lowest of the low, except for those people who believe. What is the relationship between the two? And a nama topic goes on to comment over here. He goes on to say that it shows us over here that the scholars of Tafseer did not necessarily look at coherency within of itself, but rather they looked at parents. So they did not see any harms in pairing verses together and doing tafsir on those verses isolated on the rest of the pseudo isolated on the rest of the
surah. So when they've been our best, or the last one, Homer gave us the seal of these two verses, it was when they're isolated from the rest of the sutra. But now when you take it in context, with the rest of the sooner, you will see that these two verses actually have other meanings. These two verses actually have other meanings. So according to the students of Ibn Abbas, according to the students of Eben Abbas, like Qatada, like, actually, I can't remember who the other one was, was Jeff Qatada, and a crema Nakata and Medina Qatada. And Mujahid that
we actually took him over here is that Allah subhanaw taala created him in the best of potential, He created him in the best of potential. So when Allah subhanaw taala says we accidentally aqui is that he created him with the best of potential, and then when he doesn't fulfill this potential, then he goes to a spell of suffering. And as for the suffering over here means the lowest depths of the Hellfire, the lowest depths of the hellfire. Now what was their proof that this is referring to the lowest depths of the Hellfire? They said in Surah Nisa, if you look at how Allah subhanaw taala refers to the hypocrites, he says, if it did kill us fully, meaning that Allah Spano tala uses the
exact term as mean coming from the same renal route going back is that Allah subhanaw taala uses for the hypocrites, so the lowest of the low, meaning the lowest depths of the hellfire. So the one the the highest potential a man can use is to get closer to Allah subhanaw taala with which he attains paradise, and then when he doesn't fulfill that potential, he becomes the lowest of the low, and that is when he goes to the lowest depths of the Hellfire, and its worst form being hypocrisy, where He manifests faith, but inside he withholds or holds inside disbelief, where he holds this belief. And then you get the third opinion, where they said that Allah subhanaw taala, while he fashioned
and shaped men in the best of fashion, so this is a physical fashioning and shaping, that when a creation disobeys Allah subhanho wa Taala. He changes their creation physically into an important one, the community though the most disgusting and despicable, of creation, and this is why Allah subhanaw taala says us philosophically, the lowest of the low, and this is referring to the pig. This was the opinion of alia, that when they you know, use their potential to get closer to Allah subhanho wa Taala from the inhabitants of Paradise, and they are ones that have been ennobled. But when they do not use it, such as that, then they are just like the pigs but rather they are worse,
because the pigs do not have a choice, whereas mankind has a choice, and they choose to disobey they choose to disobey. Now, this was the fear of the self. This was the fear of the setup, what are the modern day scholars but never been assured? He actually had a different interpretation, he had a different interpretation. His different interpretation is that will occur the cardinal incentive, fascinated when we're looking at
the claim is that we created mankind upon the fitrah, we created mankind upon the fitrah. And then when he abandons the fitrah, or opposes the fitrah, that is when he becomes us for the suffering, that is when he becomes the lowest of the low and the most despicable. And even assured, he argues over here, that if you look at the development of the surah, Allah subhanho, wa Taala, at the beginning of the surah talks about the prophets, he talks about Musa he talks about he talks about Muhammad sallallahu alayhi wasallam and all of these prophets came to represent what the natural
inclination was upon meaning, belief in Allah subhanho wa Taala and good conduct. And that combined is what the federal law is all about, reconnecting with your Creator as well as retaining good characteristics. So he said that the best of form and the best of creation, as that which is created upon the fifth Allah, and Allah subhanho wa Taala only created this fitrah inside of human beings, you only created the spirit inside of human beings, and this is why they become the best of creation. And when they abandon the best of creation, meaning they abandon their fitrah that is when they become the lowest of the low, the lowest of the low, and this shows us something else, where
even assured a great scholar within his own rank, he understood that when it came to the seer, one is not restricted to the opinions of the predecessors. So this is not like you're studying Fuck, this is not like you're studying Akita. But if a new meaning can be developed with proofs from the Quran, and Sunnah itself, then it is permissible to develop those new meanings, as
shown over here, as you've been assured, showed us over here and then now when you take the second opinion that
as well as Sufism refers to the Hellfire, the next verse starts to make sense in the levina army know that meaning that they will be thrown into the hellfire. Now the exception comes toward the exception to the rule, who are the exception to the rule in the Medina, I'm a new army lasala hat for the home agilon. So lots of water that goes on to say, except those who believe and do righteous deeds, then they shall have a reward without end, they should have a reward without end.
Now, the term mamnoon over here, what does it actually mean? What is the term mamnoon here actually mean? If you look inside Soto dakara, Allah subhanho wa Taala he says that up to sada corticon been many words that do not nullify your SATA CT your acts of charity bill many other so the term men over here is where the term unknown comes from. And did you understand what the term meant over here means it's like, let's just say, you know, one day I take you out for lunch, so I take you out to Red Lobster. And then you know, the next day comes and I'm like, Hey, are you? I took you out to Red Lobster yesterday, you know, why don't you take me out for lunch today? And I'll do the same thing
of all day. Hey, you remember on Sunday to go to Red Lobster. You know, why don't you take me to another restaurant today. And they keep reminding him of this favor that I did for him. This is when you nullify your deeds bill men, that you keep reminding them of the favors. So the linguistic meaning over here for the home Coronavirus, I'm known is that they will be you know, given these blessings from Allah subhanho wa Taala. And they will be not they will not be reminded of it, even though I know that it is worthy of reminding because, you know, we haven't done anything for a lot of lies done everything for us, I was worthy of reminding us the linguistic meaning over here is
that they will not be reminded they're off, but this is not the conventional meaning this is not the conditioning. So, while this is the linguistic meaning where mamoun comes from, this is not how the predecessors understood it, the predecessors understood it in one of three meanings, which are all similar, which are all similar. So the first one they said is global macro, meaning that it will not be cut off. So it is something that will continue and continue. Now, what is the proof for something like this, the proof or something like this is the Messenger of Allah sallallahu leucaena mentions that the most blessing of days is Friday and on Friday in general, the people will go to Paradise
sorry will go to the markets and Allah subhanho wa Taala will make them more beautiful than when they left their houses will make them more beautiful than when they left their houses. And this will continue in general they will continue to be more beautiful and become more beautiful meaning that the reward of Allah subhanaw taala will continue and in actuality, it has no end it has no and then number two, they say the ladle soup little mushroom meaning that it is a reward that cannot be enumerated. So high sat means to enumerate something they said behind it has a meaning that is not normally that is not counted. Then Allah subhanaw taala does not keep track of it that Allah
subhanaw taala continues to give that Allah subhanaw taala continues to give and then the third and last one they use is very Roman Katya, Katya and Roman, Katia and Morocco, they generally hold the same meaning that it will not be cut off that it will not be cut off. So be very mamnoon meaning that the people who do righteous deeds and have faith in Allah subhana wa Tada, they have periods of hate, then Allah subhanaw taala will continue to give them rewards that will not cut off, nor will they be reminded of it thereafter. And likewise, Allah subhanaw taala gives with the utmost of generosity, meaning that you know, it's not like I'll give you a little bit today and a little bit
more tomorrow. But Allah subhanaw taala gives plenty fully and that is what a guy or woman known means that is what vital mamnoon means.
We move on to the second to last verse, the second to last verse, Allah subhanho wa Taala says, For now you can the book about Adobe deed, then what or who causes you or disbelievers to deny the recompense of the day of judgment to deny the recompense of the Day of Judgment. Now linguistically, this verse is very troublesome. This verse is very troublesome. The first thing that makes it troublesome is the map. So for map over here, what is the man of God? Does it mean that or does it mean who does it mean that or does it mean who, so, depending on how this word is used, or how it is understood, then the car will also change for now you can see the blue car, the car over here will
also change in meaning over here. So they said that the two opinions pertain to this verse is that the man over here in actuality, it is in terms of what in terms of what so meaning that the car now becomes referring to the disbelievers. So you owe disbelievers. What is it that makes you disbelieve in the Day of Resurrection by the biddin a dean, it is short for your Modine, it is short for your Medina and we'll talk about what the word Dean over here actually means. We'll talk about what the term Dean actually means. So when we say that ma is an actuality referring to who come, then it comes to mean that you owe disbelievers? What is it that it continues to make you disbelieve in
meeting Allah subhanho wa Taala meaning in the day of judgment and meaning the Day of Judgment, then if you said the man over here actually refers to the man and actually refers to who over he also to what over here? Sorry, it actually refers to what over here? Then the then the meaning actually comes to believe that what is it that makes you to continue disbelieve in the Prophet of Allah subhanaw taala? What is it that continues to make disbelief in the Prophet of Allah subhana wa Tada. Now, what is hidden in this verse? Is that the word over here that Allah subhanaw taala is referring to, is that after we have revealed this beautiful Koran to you, how can you continue to deny the
Messenger of Allah? And how can you continue to deny the hereafter that this Quran is sent in your language, it's sent with the utmost of miracles. It's sent with a prophet that was known to be the utmost truthful, a prophet that did not know how to read and write, all these miracles are sent to you, then how is it possible that you continue to deny the message of Islam? How is it that you continue to deny the prophethood of Muhammad? How is it that you continue to die, the day of judgment, this is the general understanding of the verse, the general understanding of the verse, then we get to the word Dean over here, we get to the word Dean over here. So now you can see buka
to be Dean, the word Dean over here, what does the word Dean actually mean over here? So according to the Arabic language, the vast majority understood it as his sub, they understood it as transactions, the way you transact with one another come out to Dino to Dan, the way you treat is the way you will be treated. And it means accountability. Right? So that is the day where people will have their hisab done in terms of good deeds and bad deeds. And this is what the majority have said. And this was the opinion of UCLA, the opinion of UCLA, the student of Eben Albus, and then you get opinion number two, do you get opinion number two and opinion number two, is that Dean over here
means hokum means the rule of Allah subhana wa Tada. What is the proof for hokum over here and whose opinion was this? The opinion this opinion that hokum that demons hokum over here is the opinion of Abdullah bin Abdullah? The Allahu Anima is the opinion of Abdullah bonobos are the Allahu and Homer. What is the, the proof that Deen actually means rule over here means hokum if you look inside sort of use of where Allah subhanaw taala says feeding in medic, meaning in the rule of the king and the ruling of the king. So then, instead of use of it refers to the hokum meaning the ruling of the king Now again, Amanda totally argues over here that look, the correct opinion is opinion number one. And
then what he's proving from this is that just because a Sahabi has an opinion and tafsir does not necessarily make it right does not necessarily make it right. And he goes on to further mentioned that my understanding of the Arabic language is that I have not known anyone to interpret the term Deen meaning as hokum means the term Deen meaning as hokum and then he concludes with something beautiful, he concludes with something beautiful. And while this is my opinion, I cannot deny the fact that the Arabic of Abdullah bin Arbus or the Allahu anhu, oma is a hajah within of itself is a hajah window itself, meaning that when a Sahabi is authentically reported to give in to give a
meaning of a word, even though it may not be common amongst the language of the Arabs, as well.
long as that opinion is authentically attributed to Sahabi then that is a proof within of itself that is a proven of itself that in the Arabic language, this particular word has that meaning. So when you come across the word Deen and someone says to you that the word Deen means hokum. And then that goes back to the saying of Abdullah bin Abdullah de la Noma. He says that the Arabic of Abdullah bin Abdullah, JB, that it is used as a hijab, it is used as a soldier. So again, he emphasizes two points over here. Number one is that just because it's a hobby mentions in the opinion, it does not make it a proof with no itself within Tafseer within Tafseer, but rather you
look at other evidences to derive the stronger opinion, you look at other evidences to drive the stronger opinion. And then number two, he brings her along the principle that when the Sahabi mentions and opinion in the Arabic language, it becomes a proof inside the Arabic language, because they understood the Quran the best it was revealed to them. And particularly our beloved Ibis, in particular, the messenger will also send the made that particular do offer him a llama for COVID de la Mota with that all are granted understanding of the religion and grant him an interpretation of the Quran. So in terms of actual meanings of words, that you go back to Abdullah now best, because
he understood the words the best, he understood the words the best, but this is not necessarily mean that he necessarily held the strongest opinion that he necessarily held the strongest opinion. And then this goes into a wide variety of other issues, that you know, if they can be used as a proof in Arabic, why is it not use as a proof interfere, you know, out of default, right? But this goes on to lead that you know, that the fear of delivering a bus directly from him is lost, meaning that it was not compiled directly from a bus so you get this book called The syllabus. They compile this from his students, it was not directly compiled that someone said, Hey, I'm going to compile all of this
have sylvaner Bassett presented as a book, that's not what happened, but rather the seal of it been a bus, it is what is narrated through his students. And then you find the likes of Medina, the likes of equity metallics, idea, they read the Koran multiple times a year upon a bus, so not multiple times in their lifetime, multiple times a year, they will read the Quran to cannabis and you would give them tafsir sabena Bass from time to time, he would give other points of view, he would you know, isolate certain verses, and other times he would talk in general meanings. And this was just his teaching style. And that is why you will find so many different opinions from a boss. But if you
were to combine all the opinions of Abdullah and Ibis, then when it comes to the cod in particular, you would find that he is the ultimate resource. He is the ultimate resource that when it comes to the fear, then Allah subhanho wa Taala he concludes the verse by saying la de la jolla and hockey mean, that is Allah subhanho wa Taala not the best is Allah subhanho wa Taala not the best of judges. So firstly, let's look at the relevance of this verse. Why does Allah subhanaw taala talk about judgment at the end of the surah the reason why he talks about judgment at the end of the surah is because just like he'll give the believers arjona zero mamnoon he turns the disbelievers
into us with a safranin. So that is the relationship that you need the best of judges to decide who is going to get agile, virome unknown, and who is going to be turned into us philosophically. So that is the relationship between the two that is the relationship between the two. Number two, it serves as a reminder, that ultimate judgment is only for Allah subhanho wa Taala alone, that in this world, we can only give hokum on the appearance that what we see upon a person will give a ruling upon that, but what is in the heart of an individual, only Allah subhanaw taala knows that reality. And Allah subhanaw taala is the only one that can give a judgement on the appearance as well as a
judgment upon what is internal, and that is what makes the last panel the best of judges, whereas mankind is limited in his judgment, in terms of he can only judge what is on the appearance what is on the appearance. Now, over here we conclude with when the Messenger of Allah sallallahu alayhi wa sallam used to recite to the surah did the Messenger of Allah sallallahu alayhi wa sallam stop over there? Or did he continue? There is a more subtle Hadith morsel. And here's something interesting. When you have a morsel Hadith, it means that a Tabby narrates the Hadith from the Prophet sallallahu alayhi wasallam. So a second generation individual, he narrates this hadith directly from the
Messenger of Allah, meaning he cuts out the middle man who is the Sahabi he cuts out the Sahabi and here the Tabby is Qatada and he narrates directly from the Messenger of Allah sallallahu alayhi wa sallam, that when the Messenger of Allah sallallahu alayhi wa sallam used to narrate, sorry, recite the surah, after the sutra was restated after he was finished of saying, la vie de la will be coming back. I mean, he used to say, Bala were another Delica mean Ushahidi, he said of course, Oh ALLAH and I testify to this and I testify to this
Now, the general case of a headache when it is more sun is that it is considered a weakness. It is considered a weak Hadith. And that is why this hadith will read it as weak. However, however, you find the amount of the self upon this as well, so you find Qatada or the Allahu eye scenario, this Hadith, it was his Amal that he would just after the surah is recited and other sutras are recited with similar, you know, connotations, he would end up by saying by the meaning, of course, almost panatela this is something that you're capable of doing. And likewise, the narration from Abdullah bin Arbus, where they would say Subhana Allah Hama, Bella that glorified Are you Oh Allah subhanho
wa Taala. Of course, you are the best of judges meaning the implication of this verse, which leads us into a fifth opinion that in the Quran, they are in Salah when you're reciting Quran, and they do AV comes up. So, like the ending of SoTL, Bakula, where Allah subhanaw taala concludes the sutra by saying when so nanoco McCaffrey or like in short to Adam Rama soprano Dallas's would like to say
that almost anatella do not deviate our hearts after You have guided them. Are you allowed to say are mean at that time or not? Are you allowed to say I mean, at that time or not? And Allah subhanaw taala knows best if you look at the practices of the seller, and even the Prophet sallallahu alayhi wa sallam, it is permissible to add on to those verses, as long as it is not in the fourth slot. So when they do is in the sooner present and nothing press in cromolyn one the Messenger of Allah so seldom used to recite those verses that end off with a question, the officer said them would answer that question. Or if we would end up with a doula they would end off by saying, I mean, or they
would have there was a verse of the fire, they would say that Oh Allah protect us from the fire or if there was a word from Paradise, or Allah make us something happens to paradise. These narrations are many, many, many from the Sahaba and from the process of them, however, it seems that these are in the Sunnah and novel prayers only and not in the fourth prayers. However, in the fourth prayers wants you to only stick to the recitation of the Quran. And Allah subhanho wa Taala knows best and Allah subhanho wa Taala knows best. So now let us derive some lessons from the suta. We'll take three of them before we open up the floor for questions and answers. Before we open up the floor for
questions and answers. Number one, the first lesson you learn from the very beginning of the surah is that Allah subhanho wa Taala teaches us in the Arabic language, how names can have greater meanings behind them. So in the Arabic language, they said that a name can also represent where it is coming from. And we learned this from a teeny was a tone waturi seen it, that when Allah subhanaw taala swears by the team. And as they tune the fig, and the olive, that not only does this represent the fig and the olive, but he said it represents everything that is eaten and drunk. And he said that it represents the holy lands of you know, a sham, and of a Philistine. So it represents that.
So this is the first lesson that we learned. Number two is that we learned that which makes mankind noble Wanaka katakana. linsanity actually took way more luck than the queen is that we crashing man in the best of fashions. This is not referring to just his physical creation, not just his physical creation, but this is referring to his internal state. And the proof for this is that Allah subhana wa tada why He created us beautiful in our creation, he doesn't judge us upon this, he judges upon our actions, and what is in our hearts, what is in our hearts, and what is manifest by it in our actions. And this is what Allah subhanaw taala justice upon. And this is what fashion is nine into
the best of creation, that when the man has a pure heart and good actions, then regardless of his physical beauty, that is when he becomes from the best of creation. And then when he abandons, you know, his pure heart and abandons good deeds, this is when he becomes the worst of creation. So Allah subhana wa Tada. Fashion is the best of creation in terms of purity of the heart, and purity of actions, and in the worst of creation, are those that have the most corrupt hearts and the most corrupt of actions. And the third and last lesson we will derive from the surah is again the rule of Allah subhanho wa Taala the rule of Allah subhanho wa Taala. And this has two points to it. Number
one, being cognitive and conscious that one day we will all be judged by Allah subhanho wa Taala meaning that we should be cautious that whatever we say whatever we do, whatever we think that we should be conscious that one day we will stand in front of Allah subhanho wa Taala and be answerable for these things. Will we have a justifiable answer for the things that we said for the things that we did with the things that we thought so let us be careful of that. And the second implication of this, is that when you're looking for a way to conduct your life, the best way to conduct your life is the way that unless I know what Allah told us to is the way that Allah subhanaw taala told us to
and this is why Allah subhanho wa Taala he concludes the surah by saying, at least Allah who come and hackie me, that is Allah Subhan
What's not the outcome of all the hacky mean and after meaning, the most befitting of judges of all of the judges? Now what does hokum come from? hokum comes from two things hokum meaning command and hokum coming from hikma meaning wisdom, and this is what Allah subhanho wa Taala refers to that Allah subhana wa Tada, since he is the most knowledgeable and the most wise, he has the most amount of wisdom. So that would Allah subhanaw taala reveals to us will thus be the most wise and in our best interest, and will be in our best interests, and I'll hack him over here actually means the one that has the ultimate command and authority. So in this dunya, you will see that people will pretend
that they have authority and that they have ability to give command. But when they come to stand in front of Allah subhanaw taala. That is when you see who the true authority is, who will be able to stand up to Allah subhanaw taala and dictate something to Allah commanded to Allah? And the answer to that is no one. The answer to that is no one said, when you're looking for a way to dictate your life, the most befitting way is the way that Allah subhanaw taala, our Creator told us to do so. And those are three lessons that we derive from the surah. And we will conclude with that was a lot more central America than the beginning Mohammed, while early he was sahbihi wa Salaam, and we'll open up
the floor for questions and answers. Go ahead.
Yes, not too
many one either.
270, between 260 and 275, between 260 and 275. If I'm not mistaken, you'll find it over there inshallah.
Excellent. Anyone else? Good?
Yeah, I'll do this. This is question. Did you have another question as well. Any questions from the brothers?
mentioning multiple interpretations, is there any way?
What it's going to come down to over here is that in Tafseer? The vast majority of time? Is there a correct opinion or not? Right? That's what it comes down to. So if you take the opinion that yes, the theater is one of those sciences, that will always have a correct opinion, then yes, it would make sense to start off with the strongest opinion and go on to the weaker, because you always want to present the truth before you present, you know that which is not as true. But then if you hold the opinion that it is one of the sciences where for the vast majority, it's just a matter of opinions. And it's a matter of discovery. That's the point of the year and not you know,
particularly being right or wrong, then over there, it would make no difference whatsoever. It's just about presenting the different opinions. And depending on the angle you're looking at it from, you may want to present what you feel is the strongest opinion depending from that angle that you're looking at it from Allah knows best. Now the sisters question. Her question was that when you come into the masjid, after Salatu fudger, or after salata, Lhasa, and you want to pray to the gods of the hated Masjid, are you allowed to doing so or not? And how do you reconcile with those narrations that talk about that you're not allowed to praying at certain times? The answer to that is that when
the Messenger of Allah says Allah prohibited the praying of certain times, this is the prayers that do not have specific intentions behind them. So as we know, the general case scenario is that whenever you want to pray knuffle prayers, you can pray them throughout the day, pray as many levels as you want, at any time that you want, with the exception of three times when the sun is at its highest point, just before salata, novelette, and then right after celestial fudger until the sun rises until the sun rises.
These are the three times that you're not allowed praying prayers that do not have a specific intention by specific intention, we mean that they are natural personally. However, if a person has a specific intention, so for example, he enters the machine, for example he made will do for example, he needs to make a staccato, then all of these prayers that have a specific intention, they are allowed to be done, they are allowed to be done. What is the proof for that? The proof for this is that the prophecy center did not prohibit the companions who missed their sooner prayers for virgin to prayed right after the congregation as above whatever the law one who narrates that when
the congregation would finish, those who missed their sinner prayers would pray to right after the congregation, meaning that even though it was a prohibited time that they would do so they would do so. Another proof for this is that one day when the law was praying by himself after salata Lhasa, the pastor seven said, who will give him a, you know, I said, aka Miss meaning that give him a specific intention to make sure that he gets the Gemma even though it may be enough for it to make it a Gemma for Abu Bakr radi Allahu anhu. They said that this was something which is allowed. So it is during particular times that it is
Not allowed to pray with prayers without intention. However outside of those times, it is something which is allowed and unless Pinilla to Allah knows best and we will conclude with that clinical llamo behind the shadow and in the end, a stockbroker or a true illich