Channel: Navaid Aziz
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istockphoto when I was a Bella human Chateau de unforseen a woman
who followed the law was shawanda la la la vida de cada was shadow Anna Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Amma God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
Tonight is a very special night in the sense that we'll have the Leverett surah number 100, meaning that we only have 99 more years to go.
No, no, he thought he was fine though. We're actually going down double digits, or triple digits. I got really happy on him the last time our Tafseer class for tonight is certain ideas. And so the idea is a very, very interesting surah because a lot of new concepts come into play that we haven't discussed before. So one of the concepts we will be talking about tonight is the concept of a suburban no zone, or reasons of Revelation. Now, particularly when it comes to a suburban those are the reasons of revolution. One of the things that we look at is place of revolution. Where was this actually revealed? So you'll notice that when scholars have to talk about where a sutra was
revealed, they'll mention one of two things. Either the sutra is makia or this sutra is madonia. Now you may think the obvious answer is that when we talk about that this sutra is makia. It means that it was revealed in Makkah and when we say that as soon as madonia, it means that it was revealed in Medina, when in reality this is not the case, the scholars of dipsea they actually differ on what does this term mckeehan madonia actually mean on two popular opinions. Opinion number one is that what we just mentioned that the sutra was revealed in Makkah, and it was revealed in Medina and that why is this called Maki and madonia. However, this is the weaker opinion this is the weaker opinion,
the stronger opinion is that it is indirectly it is directly related to the hygiene of the Prophet sallallahu alayhi wasallam. So if it was revealed before the age of the prophet of Salaam, it is revealed and it is called makia. And if it is revealed after the hijra of the popular Sonam, it is called madonia. Now the significance of this, what if some revelation came down outside of Mecca? So would you call this surah makia or madonia? According to the first categorization, you'd have to come up with a new name because it wasn't revealed in MK it wasn't revealed in Medina. So how do you combine it like the diverse aluma commercial convener, combat family community? What are the two
common Islam Medina that today I've completed my my favorite upon you, and you've chosen Islam as your way of life. This was revealed at arafa at the Hydra, the Messenger of Allah sallallahu alayhi wa sallam, which is close to Mecca, but this is towards the end of his life, and it is outside of Makkah. So how do you categorize this, and that is why the vast majority of scholars pointed to the second opinion that when we talk about a sutra being mucky, or a sort of being madonia, we don't look at where it was revealed, but rather we look at the timeframe. If it was before hijra, it is macchia. And if it is after hlr, it is called madonia. Now the reason why it is important to know
this is because this concept of understanding where the sutras was revealed, it actually has an effect on how you understand the verses of the Koran, it actually has an effect on how you understand the verses of the Quran. So now we come to the verse, the very first verse of the surah when the idea to Dada so an idea in to translate it, it is actually an adjective it isn't a noun. So who can tell me the difference between the noun and an adjective? What is a noun, an adjective? Go ahead.
Okay, so a noun is like a proper name or something that is described, whereas the adjective is the actual description. So when the idea is an actual description, so here Allah subhanaw taala is a well actually let's start off with the one thing the while that is mentioned at the very beginning, as well. So last minute, Allah is taking an oath over here. So now what is Allah subhanho wa Taala taking an oath by Allah subhanaw taala is talking to take an oath by an idea, which is the plural of idea, an idea over here, it isn't a noun. So usually you will see that Allah subhanaw taala he takes an oath was chumps, so he swears by the sun. And this is a proper noun almost final tally says what
lane Sala was sourced by the night, this is a proper noun. But here are some final words and he doesn't swear by the noun, he swears by the adjective. And the idea is something that rushes forward at its utmost speed. So anything that rushes forward at its utmost speed is known as idea. So here Allah subhanaw taala is swearing by the adjective and then
Almost Pinewood Santa, he goes on to describe this even more, you know, how intense is this running forward? It's Bob. And Bob ha means that it starts panting. So I want you to think about I don't know if anyone has ever done this before, but if you've ever gone horseback riding or camel riding, Has anyone done horseback riding on camel writing here, quite a few guys, hopefully, if you run really fast, you realize that, you know, when the horse is going really fast, the teeth come out, and you know, it makes this funny face. But it also starts making a funny sound. Similarly, like humans, when we get out of breath, we make this panting noise. Similarly, horses and camels that
when they start sprinting, they start making this painting noise as well. And this is what Bob How is this what is it is a painting noise? Now getting back to our concept, how the place of revelation will have an effect in terms of how we understand this verse. So the scholars of Tafseer different was this Sora makia? Or was this Sora? madonia? Sorry, excuse me, let me change that they didn't differ. Is this sort of McEwen? Medina, the difference? Is this surah referring to camels? Or is it referring to horses? Is this sort of referring to camels? Or is it referring to horses, and the way they made their distinction is based upon
the place of Revelation, the place of Revelation. So the minority of scholars, they said that this verse over here will add yet that those that running forward that one forward, and they start to paint, it is referring to camels, they said that this is referring to camels. So the noun is the cameras that one forward, that this is the opinion of the minority. Now, the reason why they held this opinion, is because at this time, in the stages of Makkah, the verses of jihad were not revealed yet. So this concept of horses running forward and fighting, and you'll come to see that it actually refers to that of a fighting, you know, in the way of Allah subhanaw taala. It hasn't been
revealed yet. So the minority of scholars, they said that this is referring to the camels. Now when would the cameras be running back and forth, they said that this is the See, this is during the time of Hajj. And this is that even before Islam, the cameras used to make hedge, and they used to go back and forth between minute and was Delica. And they would race back and forth, carrying the people. So this is when the EBL, or the camel would be an idea. And Baba, it would run forward, and it would paint and it would like, you know, make that weird face. So this is the opinion of the minority, the opinion of the majority, they said that the idea over here is in fact referring to
horses. The idea here is in fact, referring to horses, and this is the opinion of the majority. And what this is referring to the horses going forward and panting forward is that these are the horses that go on to the battlefield. These are the horses that go onto the battlefield, literally, you know, just charging in. And that's why you know, if you've ever seen like a children's children's cartoon or, or a movie that talks about war, what do they What does the general start off with, when they're ready to go for war, this like way back in the day without planes and like, you know, tanks and stuff, they would say charge, as in every one one Ford. So that's what the horses were doing. So
now referring to the horses over here, this puts it in context of the verses of jihad, that Allah subhanaw taala is telling the Muslims that a time will come where these horses will run forward. Now this is interesting. Now if this suitor by consensus is revealed in Mecca, why is Allah subhanaw taala talking about this concept of fighting? Why is Allah subhanaw taala talking about this concept of fighting? Two reasons over here, number one, the value of the horses and the concept of war. So the Arabs of that time, they were known for war. So if you even remember when we were talking about surgical field, how did Abraham become coming to power it was by killing and fighting, you know,
someone from his own tribe from his own clan. And that's how we got into power. And that is how everything worked, that if you wanted supremacy, you wanted control, you would fight people for it. So the Arabs were known for fighting at that time. And this is why I was fine with Allah, he talks about something that they can already relate to. And that is why the most prestigious and honorable of people are most of the Arabs at that time, was the one that had the fastest horse and the strongest horse. And that is how, you know a man got his respect amongst other men, due to the value of his horse and how strong and fast it was. So that was Reason number one. Reason number two, is
that Allah subhanho wa Taala is actually foretelling what is going to happen in the future. Reason number two, is that Allah subhanaw taala is actually foretelling what is happening in the future. Meaning that once the Muslims start going to Medina, that they will be allowed to defend themselves. So when you look at the history of war in Islam, if you want to call it that, during the time of Mecca, the Muslims were not allowed to fight. So no matter what happened, no matter how badly you were being persecuted, no matter how many people died, the Messenger of Allah sallallahu Sallam and his companions, they were prohibited from fighting. They were prohibited from fighting, and then
eventually they were allowed to defend them.
themselves and this started only after the Hitler distorted only after the Hitler. So we are left behind with Allah is foretelling that once the Muslims go out, they will have to be prepared to defend themselves and you know,
basically go go out and defend themselves in that time. So this is why Allah subhanho wa Taala uses an idea over here. Now, an important point to understand over here as well, the fact that Allah subhanaw taala is swearing by something, an idea over here and we'll go with the opinion of the majority that it represents horses. The reason why Allah subhana wa tada is specifically swearing by the idea over here is that Allah subhanaw taala is telling people that are here Allah subhanho wa Taala is swearing by that which is most precious to you, here, Allah subhanaw taala swearing by that which is most precious to you. And that is why even if you look in the Hadith of the Prophet or send
them when he talks about giving power to people, so I knew what to do law handle, he narrates from the Messenger of Allah sallallahu alayhi wa sallam, that if you were to guide one person, if you were just to guide one person, it is better for you, then Homura Nam, then the red camels. Now in our Indian context, this concept of a red camera doesn't make sense. Like if I tell you to go out and make Tao it's better than having a red camera. And you'll be like, What on earth? Are you talking about? You know, why would I want a red camera? What does that have anything to do with me, but the point over here is not the specific concept, but rather it is what it generally represents,
it is what it generally represents. So the general concept that it is representing, meaning that it is the best thing that you can do, because the red candle was considered the rest of the best two possessions. Similarly over here, and the idea that Bob had the the horses that one Ford, they are the best two possessions and that is why Allah subhanho wa Taala is taking an oath by them. That is why Allah subhanho wa Taala is taking an oath by them. Then Allah subhanaw taala goes on to talk about in the second verse, Fern, Moriarty pada. Now mauriac comes from older and older over here it is when you take two things, and you hit them together, and it creates a spark. So if you notice
that when fire is being invented, this is one of the the first ways it was discovered is that they took rocks, and they would hit them together. And that's what would create the spark. So here, Allah subhanaw taala, he gives such a vivid descriptions planula, I want you to imagine you're in the pitch black dark of the night, the pitch black dark of the night. And then you're on this horse, and you're going through the desert, you're going like crazy fast, let's just say like, you know, 80 miles an hour on this horse. And then while you're going through this desert, there's like a giant Walker, an area of rocks. And then as you're going through the pitch black knight, the hooves of the
horse, they're hitting these rocks. And the only thing that can be seen is the trail of sparks that you're leaving behind. Like some kind of law that's such a powerful image that Allah subhanaw taala is leaving behind over here, he says, and the striking sparks of fire that are left behind. So the more that is that the things clashing together for the sake of causing a you know, causing somebody to ignite or create a spark. And then God ha is that it actually does create a spark, God ha is that it actually does create a spark. And it is with this verse that the opinion of the majority was given preference that the camels when they ran between men and was done before it wasn't, you know,
something that was done particularly during the night. It wasn't something that was done particularly during the night. But you will come to see that Allah subhanho wa Taala he starts talking about the the sparks being seen. And they can only actually be seen at nighttime, because during the daytime, it's so bright that you can't actually see it. So here this is why the majority they gave preference to the opinion that this is referring to the horses, because this was the act of the horses when it was done during the night. And then Allah subhanho wa Taala he goes on to mention number three, and the scouring to the raid at dawn, fertile movie, full movie erotica, that
here Allah subhana wa Tada. He talks about a changing state that something going from being stagnant to something going forward in the middle of the day. Now again, what is this referring to over here? You'll notice that the Messenger of Allah Azza wa sallam has reported in a Muslim, he would never, you know, attack a village in the middle of the night. Does anyone know why? Why would the message of our system never attack a village in the middle of the night?
So he was waiting to see that this village that was going to go and be attacked. Are there any Muslims inside of it? The way he would do that is that they would wait outside the village and wait until the time of mourning. If they heard there then it means that there are Muslims there and you know that village went to be attacked if they didn't hear it.
Then that is when the daytime comes. And then it's fair game, you can go on and you know, attack your enemy at that time. So they will know who to attack and when to attack based upon the hearing of the event. And that is why you will see that, generally speaking, when they talk about the issue of the event, is the advanced something fourth? Is it for the key fire? What is the ruling on it, the overall overwhelming majority and this is like a almost a 99% think the 99% of scholars are of the opinion that the giving of the event in the city is for it is fourth key fire that in each and every city where Muslims reside there that has to be given. And this was one of the reasons that you
know, so it can be known and be manifest that there are Muslims in this land. And that is why the giving of the event, at least by one mustard by one group of people is compulsory. And then if no iodine is given in the city, and we're not even talking about the issue of Salah here, we're just talking about the issue of the event, that if the plan is not to give in, then the whole community and the whole city becomes sinful for that. And that is why this is very important that when a congregation does stand, we do give their time, not only for this sake, but also in accordance of the Hadith of the Messenger of Allah Azza wa sallam where he said, when the time for prayer comes,
let one of you give the other that one of you give the event. So here you have a specific command from the Messenger of Allah sallallahu alayhi wa sallam about the importance of giving the event. Now let us take this one last verse and then we're going to backtrack a little bit. So in verse number four, then Allah subhana wa Tada. He goes on to mention for our third nahi Naka, that these horses as they're riding forward, they're going so fast, that they're leaving dust behind that they're leaving dust behind. So now here, Allah Subhana, WA Tada, these are the four things that Allah subhanaw taala swearing by the fast horses, the sparks that are being left behind the rage
that is being made at dawn, and the cloud, the desktop cloud, the cloud of dust that is being left behind. Now, looking at these four verses, why is almost a penalty and swearing by these things. Because this is what the Arabs of the past used to value in terms of this dunya meaning that you notice that the Arabs of the past, they earned their money in one of two ways. Number one, they did business. And this is what Surah coresh talks about that the tribe of Croatian specific, they would go out to Syria and go to Yemen and they will do business with the second group of Arabs of the past. What they did was that they would go out and they would rob and steal from the people. So
these four verses Allah subhana wa tada is swearing by them, because this is referring to the second category of Arabs of the past, where they would rob and steal people mean that they would earn their dunya in this way. So here almost panatela, again, is swearing by something of the dunya is swearing by something of the dunya.
Now, this concept of horses, this concept of horses, this is something that you know, it's forgotten in our day and age that you live in an urban population. You're away from farms, you're away from, you know, wildlife. Living in the city, the average person will not get the opportunity to ride a horse. And you'll notice that the Messenger of Allah sallallahu alayhi wa sallam, he actually told us that our children should be taught one of three recreational activities or not one, but should we talk these three recreational activities? Does anyone know what those three recreational activities are? Go ahead.
Excellent. So the messenger system says, teach your children these three things. Teach your children archery, teach your children's swimming, and teach your children horseback riding it no claim, Rahim Allah in my head. He actually comments on this verse. And he says that even in recreational activities, you see the wisdom of the Messenger of Allah sallallahu alayhi wa sallam, meaning that when the Messenger of Allah Azza wa sallam, he teaches us to have recreational time, because each and every one of us needs recreational time. You can't just stay in the masjid worshiping Allah subhanho wa Taala. You can just spend time with your family, you can just spend your time doing
business. Each and every one of us one of us needs recreational time. But here what the messenger will also send them is teaching us is that even in your recreational time, let it be beneficial for you that it'd be beneficial for you. So when you look at these three concepts of recreation, archery, swimming, and horseback riding, you'll notice that there are lessons in these. So for example, when a person takes upon archery Has anyone done archery over here, archery 1234, a couple of you guys come to LA. I did archery for the first time when I went to Malaysia. And you know, a lot of the times you hear like the the myth of Robin Hood, or you may have seen a cartoon or a
movie, and you see these people shooting arrows, and you're like, this is so easy. I could do this any day of the week. And then when you actually try it, you'll notice that you don't even come like a meter with your target. And that's if you're standing still you're gonna Imagine if you have a moving target, how much more difficult it comes. So you'll notice that from you know, archery, one of the things that it will kind rahimullah mentioned
The importance of having a goal in life, that you have a target, you have a goal, you know what you have to reach. So it's not just about, you know, randomly moving around and randomly moving, but you have a target and you have a goal. Similarly, the importance of perfection through practice, the importance of perfection, through practice. So there are certain things in life you will struggle with on the onset. But as you practice them, then you learn to perfect it. And that's where the saying comes from. That practice makes perfect. So this is like the lesson you derive from archery, then you think about swimming, and swimming. You know, it's like one of the best physical activities
that you can do, and works out every muscle of your body. It's great for your heart, cardiovascular, cardiovascular strength. And at the same time, there is such a powerful element behind it, that when you actually swim, and I'm not talking about in the swimming pool, you when you go out in like natural water, you realize how weak you are as an individual's panela. I remember during my time when I went to Bermuda, I got to swim in the Atlantic Ocean for the first time, and you guys can physically see how big of a guy I am. I went maybe about 30 feet inside the ocean, I planted my feet. And I'm like, I'm going to see how long I can stand still against the ocean, not even half of
a second one wave came back. And it shows you the power of the creation of Allah subhanaw taala, that we think as human beings, that the strength lies with the human being, that's not the case, the strength lies with the creation of Allah subhanho wa Taala, that physically, Allah subhanho wa Taala has created us extremely weak, that you know, a rock touches us and all of a sudden we're cut, you know, we get hit by water, we can't even push water back water pushes us shows you the strength of the creation of Allah subhana wa Tada. And that is the benefit from swimming. Now, I want you to think about horseback riding, what is the benefits that you your child? Or you as a young man would
get from horseback riding? What would you learn? Who can think of some benefits? What would be the benefit? Go ahead
how to be in control. So you learn a form of leadership, that you have something under your authority. Now, that is a wild beast, you need to learn how to tame it. And this teaches you that even when you interact with other people, that there are going to be some people that are wild, you know, it's gonna be very difficult to control them. But you learn how to control a wild horse, you can learn how to control an individual as well. So there's that concept of leadership in it. What else did you learn?
You guys are being outdone. How old are you, Ibrahim? You'll be outdone by a nine year old. Go ahead.
How to have friendship with an animal?
I don't know. I mean, that's possible. I mean, every does everyone who has a horse friends with their horses?
It's possible. It's very possible I'll accept that answer. But I'm looking for something more significant.
physical strength and balance. Excellent. So that you know, once you tried horseback riding, you'll notice again, it looks very easy when it's on TV, but you actually tried doing it. It's extremely difficult. It's extremely difficult. And if you don't know how to do exactly very, very painful.
Okay, call us, you know, you learn to adopt to strange environments, but I look for something more specific.
Courage actually requires a level of courage. But I'm what I'm looking for specifically is the act of responsibility.
Possibly, yes, I know, that's what we're referring to that was Mr. Ross, or something specifically mentioned these things because of its relationship with war, but they're just generally good activities that are beneficial. So for example, now that you have a horse, especially to a young child, the benefit that the child develops from this is responsibility, that here you are put in charge of taking care of something, feeding it, grooming it, cleaning it, looking after it, and it teaches the child responsibility that when you teach is this to the child, as he grows older, he learns to be responsible for himself. And you'll notice that that's one of the biggest problems in
our time, is that children growing up, they're not given any responsibilities, their parents cook for them clean for them, do their laundry, clean their rooms, you know, if the child takes out the garbage in our time, this is like a big achievement Allahu Akbar, you know, he does something in the house. This is a sad lesson. Whereas in the past, you know, they give the child the horse and they're like, this is your horse, take care of it. If you don't, it dies out runs away, and that's your responsibility. So teaches the child responsibility to care. And you know, as the brother mentioned, I don't know friendship was the right term, but developing a form of love and affection
over here that you know, this is your mode of transportation and I think as gorgeous as guys specifically you'll notice we all develop relationships with our cars. And as I you know, guys referred to their their cars as their their girls and their babies and so on and so forth. Because of that personal attachment. Now back in the day didn't have those cars. It was the horse itself, because this is what's through thick and thin. This is what's going to get you from
Point A to Point B, this is what's going to be there for you and your time of need. This is what's going to, you know, help you escape if the danger comes. So these are all of the things that the horse is representing. Now you understand the significance of the context of these verses be the lights on.
And then we move on to verse number six, where Allah subhanaw taala, after swearing by all of these things, he mentioned the points that he's getting at, and that is, that in the in Santa Europa, he like a note that indeed mankind over here is ever ungrateful to his Lord is ever ungrateful to his Lord. So the word canoes over here, it comes from a type of gopher. So you'll notice that Cofer in the Arabic language, when we speak about it, we need to understand disbelief. So you say someone's a Muslim, he is submitted to Allah, you say someone is a Kaffir. you're someone that is disbelieved in Allah, but the linguistic meaning of Kufa is to be ungrateful for something. So you'll notice that
when Allah subhanaw taala, he talks about being thankful to Allah subhanho wa Taala. And so they brought him he concludes the verse by saying, in an incentive, the lumen Kaffir, that indeed mankind is ever oppressive. And kufr over here doesn't mean unbelieving. What it means over here is that mankind is ever ungrateful. And this is what Canada means over here, that mankind is ungrateful for the blessings of Allah subhanho wa Taala. Now, here's a very interesting lesson in the Arabic language pertaining to tafsir. And the Arabic language, you'll notice that you can use a general term, but it will mean something specific. And you can use a specific term, but it will mean
something general. So I'll give you the example that he
mentioned over here. So when Allah subhanaw taala mentions that in the insanity Allah, Allah knows that indeed, mankind is ever ungrateful to his Lord, the scholars of Tafseer, the default over here, they said, insane over here. Is this referring to mankind in general? Or is this referring to something specific? So the minority of Iran, they said that over here, mankind is something specific. So while Allah subhanaw taala uses the term insane, the actual meaning over here is the disbeliever. The actual meaning over here is the disbeliever. And this goes back to the point of revelation that we said that this surah is makia and who are the vast majority of Makati born? Are
the people being addressed in Mecca? They were the college. Now who can remind me what the cover of the Quran was? What was the disbelief of the chorus? How would you describe the disbelief of the chorus? Allah subhanaw taala he repeats this throughout the Quran. What was their disbelief?
Excellent. So they recognize me as the creator, but they wouldn't worship Allah subhanaw taala alone. Now the point being, when would they worship Allah subhanaw taala alone? When would they do it?
Exactly. So during times of great distress, that is when they would worship Allah subhanaw taala alone, but in times of prosperity, they would worship their idols. And this is what Allah subhanaw taala specifically is referring to, according to this group of Mufasa city. That said insane over here doesn't mean mankind in general. But it means the kuffar amongst the courage that Allah subhanho wa Taala he gave them so much he honored them with business with being you know, the the owners or the protectors of the cabin, servicing the people of Hajj and grant granted them this great honor in terms of lineage yet even then the committed shift with Allah subhanaw taala. So they
said this is referring specifically to the disbelievers amongst the Cornish. Now before we get to the second opinion, which is that this is referring to generally, I want someone in the audience to give me an example. So here we have an example of something that is general Allah uses insanity, but he uses it to mean something specific, the disbelieving person. Now I want you to think about where Allah subhanaw taala may say something specific, but it refers to something general. Can anyone think of an example in the Quran where Allah subhanho wa Taala has mentioned something specific but means something general buy it? And if you guys want a hint, think of actually how many people
mentioned my store man over here. I know I like almost every day. So you must remember I saw a man here a couple of years surprised times are changing. There was a time you'd come into it every day see person you know, he knows sort of it a little bit. And then beyond that sort of scene and sort of aftermath. This is a given part of you being busy is to memorize these two students, when times are changing some kind of law. So the hint is in sort of man, what unless I know what Donna will mention something specific, but it is referring to something general or greater.
Can anyone think of an example
I'll give you a further hit to why I'm caught
there so here listen, I know what Allah says, and then the noble face of your Lord, that is what shall remain. Meaning that over here if you were to take this verse literally it means that all of Allah subhana wa tada and you know, last minute that is above and beyond this, all of Allah subhanaw taala would disappear except for his face.
But in reality, Allah subhanaw taala uses something specific over here to refer to Allah subhanho wa Taala in general. So this is like an example of something specific being used to talk about something general and this is the importance of not only understanding the Arabic language, but understanding the nuances that come with the Arabic language. So a person can learn grammar, all that he likes, you can master now to the best of your ability, but until you understand nuances properly, you may not understand the Quran properly. And that is why, you know, one of the biggest injustice is that we always see is that you know, four brothers Arab will go to him, Hey, you know,
you must understand the Quran properly, you're Arab, you speak Arabic, but in reality, that's not the case. Just because a person may be speak Arabic by tongue doesn't mean they understand the nuances of the Quran. So this is something important to understand that when you do study the Quran, don't just focus on the grammatical aspects, but try to understand the nuances that come with the Arabic language, particularly with the Quran. So now let's go back to the second opinion, that here when Allah subhanho wa Taala talks about mankind being ever ungrateful. Why does Allah subhana wa tada mentioned this, why does Allah subhanaw taala mention that mankind is ever ungrateful. And
you'll notice that Allah subhanaw taala, doesn't just mention this, he takes an oath by this, he takes an oath by this. Now the reason why Allah subhanho wa Taala takes an oath by this number one, to show you the gravity of the situation, that you may think you're being grateful. But in reality, one of two things is happening. Number one, is that you're not being grateful. or number two, you're not being as grateful as you could be. So one of two things is happening with everyone. Either we're not being grateful. or number two, we're not being as grateful as we could be. And that is why the generality of the verse, it is also true, that all of mankind is in the state of, of loss in the
sense or in the state of ingratitude, that he's either not being grateful to Allah subhana wa Tada, or that he's not being as grateful as he could be. And Allah subhanho wa Taala takes an oath by this. And when Allah subhanho wa Taala, he mentioned this, it goes on to signify something that will come later on. It goes on to mention something that will come later on. And that is the second verse after this. So let's find out and it goes on to say
Alameda Butterfield and Matthew Cooper that is mankind not know when the contents of the graves will be poured forth. Now, here on this panel data uses the term l to be known as something which is certain. So when you speak about lm in the Arabic language or knowledge, the highest level of n, is something that you are certain about. So there are certain things that you may know, but you're not certain about, there are other things that you know, and you're absolutely certain about. So when Allah subhanho wa Taala uses him over here, it is referring to that knowledge, which people are certain about that knowledge, which people are searching about. So he's saying is mankind not
certain that one day he will be thrown out of his grave, and Subhanallah, they poured out of his grave? And this is interesting to think about, that when the day of judgment comes your braid, you know, how many feet under? What do you have a choice in coming out of your grave? No, you won't. No matter how much you try to avoid the Day of Judgment, no one's going to be able to avoid it. And this is what Allah subhana wa tada is talking about, that, a time will come, we're all going to be in under our graves, and a time will come where no matter how much we resist it, the ground is going to throw us out. And it's going to say, you know, go and stand in front of your Lord and wait for
your reckoning. So this is like a reality that mankind becomes heedless of, but they need to remember. Now moving on to the next verse. And this is how we'll tie it in with the previous verse, will wholesale America pseudo that at that time, when mankind is you know, thrown out of the ground, what is in his chest will truly become apparent, what is in his chest will truly become apparent means that whatever your heart contains, whatever your thoughts were, whatever your intentions were, they will become exposed on that day. And so if you go back to setting a scene, you'll notice that Allah subhanho wa Taala, he mentioned something profound in this surah where it is not the tongues
that are speaking and testifying. But Allah Subhana Allah mentions and sort of has seen that it is the hands that will talk and the legs that will testify, the legs that will testify. So on that day, you know, you may think I'll just remain silent and no one will know what I did. But on that day, your lives will be compelled to speak and testify against you. So even if you did an act which seemed righteous on the appearance, and you may have deceived all of mankind, but on that day, the limit
will truly testify, what was your motive and your motivation and intention behind it. And this is, you know, two powerful things to planula number one is being thrown out of the grave to stand in front of Allah subhana wa Tada. Meaning that any act of oppression that any individual does, that he thinks he can get away with, even if he gets away with it in this dunya, he's going to one day have to stand in front of Allah subhana wa Tada. And that window itself should be the greatest impediment and hindrance in terms of oppression. And you'll notice that whenever man is in a state of oppressing people, it is at a time when he's forgetful of the Day of Judgment, and forgetful of that
he will one day have to stand in front of Allah subhanaw taala and justify the deeds that he did. Then the second part of this is that that which is inside of the chess will come out and will become apparent. And some kind of law. This is like a scary thought that you know, even the monarch Look, he does righteous actions. So he will come and pray from time to time, he may give in sadaqa, he may speak a nice word, but he has the hidden motive and agenda behind it. Whereas the true believer is not just the one that does the righteous deed, but he has the good intention behind it. And this is the importance of understanding that whatever you do in your life, when you do those righteous
deeds, that righteous deed has to be accompanied by a righteous intention. Because Allah subhanaw taala on that day, that is what he's going to be looking at the state of your hearts, what was truly on your inside, will become manifest. And most of the times it becomes manifest not only in this dunya, but clearly in the afterlife as well. And this is why Allah subhanaw taala mentioned this verse again. He says, yo mala young family, known in laminata law, because there on that day, your wife and children are going to be of no service to you, they're not going to be able to help you, except for the one that came to Allah subhanho wa Taala with a heart that turns back and returns to
Allah subhanho wa Taala, meaning that it longs for Allah subhanho wa Taala. It was pure, and it was sincere. And this is a reminder that always an individual needs to be in a state of checking his intention and checking his heart. So if you're an authority, Rahim, Allah, he talks about this and you know, you can imagine who soufiane authority is, just to give you a glimpse of his life. Throughout the history of Islam. Very, very few people have been called Amira meaningful Hadith, meaning that they are the leaders of the believers in Hadith from those individuals was Sophia and authority from those individuals was Imam Al Bukhari. And very, very few individuals who are given
this title. And here you have this great Adam, this great scholar,
and professor in every field you can think of, and then he was known for his piety and righteousness as well. And then you have someone like this that comes and tells you, the most difficult thing I have ever faced, was controlling my intention. So it wasn't working out for camera lane, it wasn't going out and fighting it wasn't, you know, giving sadaqa the most difficult thing is controlling your nerves, it is controlling your whims and desires, controlling the state of your heart. Because from time to time, each and every one of us will find a way to do a righteous deed, either through peer pressure through the environment that we are in. But in terms of controlling your heart, no one
knows that except for you. And Allah subhanaw taala and that is why the Muslim, he always needs to be in control of what is in his heart. He always needs to be controlled, if what is in his heart. And then Allah subhanho wa Taala. He concludes the sola by saying in Naropa, home became Yama, even the Habib, that indeed, on that day, their Lord will ever the Lord will be ever annoying and informed of what they used to do. Now, why is it that Allah subhanho wa Taala concludes the verse by saying that he is Elsevier and not an alum. Can anyone think of a reason? Why does Allah subhana wa Tallis mentioned that he has well acquainted or well informed of what they used to do, rather than
he is well, you know, he has good knowledge of what they used to do. Go ahead.
Excuse me, you might tell them themselves.
Okay, one aspect of it, that he informs them of it, but there's a greater reason behind it. Why does it less? I know what that they mentioned that on that date, their Lord will be well informed of what they used to do. Go ahead.
to win election and the
he knows after the election.
Are you sure it's not the opposite? It's the opposite. so lame is the one that has ultimate knowledge that
before it happens, I was finally diagnosed what is going to happen? But here Allah Kabir, it refers to the opposite that Allah that Allah subhanaw taala is informed of what happened after it happens. And the significance of this verse over here is a reminder that the reason why I was surprised that Allah mentions Elsevier over here, the one that is well informed me that Allah subhanho wa Taala will have things testify against you. And that is how those things will become known. So it's not just due to the ultimate infinite knowledge that Allah subhanaw taala has, but we will all testify against one another. So anytime we saw someone do something bad, we will testify against one
another. Anytime that we did something good, we will testify for one another. Similarly, our body parts testifying against us or for us, particularly our hearts, and our tongues, and our hands and our lips, they will all testify that this is what this individual made me do with my hands and with my legs, and you know, with everything else. So the point being, that on that day, you may think that you will be saved because you control all of your secrets. But you're aligning with others saying that on that day, whatever secret you think you have, is going to be exposed, it's going to come out, there's going to be no hiding it, that people will testify against you, your own body will
testify against you, your own heart will testify against you, everything is going to come out. So be careful of that. And this is what Allah subhana wa tada is warning the corporation about saying that in this dunya, you may get away with oppressing the Muslims, that they're not fighting back right now, in this dunya. You know, you may get all the riches that you want. But what are you going to do on the day of judgment that you knew these actions were wrong? You knew that Islam was the right way, yet you still persisted in that false sword. On that day, everything will testify against you. And that is why no soul will be able to say, you know, I wasn't given a sign or that I didn't know
that this was the truth, or I didn't know this was right. Because Allah subhanaw taala sends those signs to everyone. Everyone is given that opportunity to know the truth to act upon it. And then it is your conscious decision that you make, should I act upon it? Or should I just leave it and that it'd be and we pray that Allah subhanaw taala mixes of those that act upon the best of what they hear, and that they are only exposed for that which is good and everything that is bad, is hidden from the people in this dunya and in the Africa? I mean, without having been said we'll open up the floor for three questions inshallah. Huzzah. Go ahead.
mentioned this, the reason this law was given, what was the situation that time upon our purpose? All the Muslims apparently tried to attack understand that they are under the oppression, right.
All right. Okay, in terms of a specific reason of Revelation, from my limited research, I didn't find anything specific. But the general reason the revelation is talking about just that, that the Quraysh they're ungrateful to Allah subhanaw taala because of the blessings and number two is that they're oppressive. So that even in this dunya even though there may be not a physical justice, on the day of judgment, that is when true justice will take place. So you may think that they can escape justice in this dunya but in the afra no one will escape justice on that day. That is the general reason of Revelation And Allah Spanos Allah knows best
tomorrow questions in Sharma
So, I'm able to kind of hammer lines I don't mind when he comments on this is like 30 pages of the commentary just talking about recreation. So most of them were taken from him and some of them we actually came up with by ourselves. So you can refer to that demand for that as well inshallah.
Edwin t shirt.
Those days, the horse riding horse controlling is the main technique and it is the like, the prince or anybody will be the big shark. So how he controlled the horse. How much he has the knowledge of a dog. It is right.
Very possible. Exactly. Allahu Tada. I know, a lot more cinema vertical in Vienna Mohamed Salah szczepanik. A lot more behind the cashola in Atlanta sakurako Lake wa Salaam Alaikum warahmatullahi wabarakatuh