Channel: Navaid Aziz
© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.
In Alhamdulillah Nakamoto who wants to know when to stop? When to be documentary and fusina woman sejati Amina Maria de la dama De La da
da da da wash shadow in the La la la de la sharika wash I don't know Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira am about my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
This is halakha number four in terms of our Tafseer of certain Fatiha and this is the halakha, we actually go into the Tafseer of sorts of Fatiha now. So we will be starting off with the very, very first verse of skeletal Fatiha and that is the verse al hamdu Lillahi Rabbil aalameen. So, starting off with this verse Alhamdulillah, Allah Allah mean, what exactly does it mean? What exactly does it mean? If you were to look at the very first component of this ayah Allah subhanho wa Taala says, I'll hunt and I'll hand over here has two components to it. The first two component is the preposition of undef and lamb and the elephant lamb over here, what it indicates is All praise is
due to Allah at all times. So and over here is the definite article, what they call linguistic rock that encompasses each and every time and each and every place. And then Allah subhanaw taala uses the verb handover here, or in actuality it's a verbal noun or what they call a muster. And this verbal noun, it comes from the verb pamita. to praise. Now, what is the difference between praise and gratitude? And in the Arabic language, there are three terms they're actually used the term ham, the term mud, and the term sugar. What is the difference between these three? So let's start off firstly with hemp. What is Hampton, Hamed in the Arabic language is to praise someone for a quality
or a characteristic that is willing of themselves to praise someone for a characteristic or equality that is within of themselves. So when someone is courageous, when someone is brave, when someone
is intelligent, you would praise them you wouldn't necessarily say to them, so you wouldn't say you know, I thank you for being intelligent. I thank you for being courageous and brave. No, but rather you praise them with this attribute. shocker, on the other hand, is to praise someone for a favor that they have done for you to praise someone for a favor that they have done for you. So someone opens the door for you. You say thank you, someone shows you an act of generosity, you say thank you. Now the third concept is mud and mud and hummed are very similar to one another mud and hummed are very similar to one another.
They're very similar to one another. And the key difference between London and hump is that hump is done out of love. You do it not only in a loving fashion, but you're doing it towards someone that you love. Whereas mother on the other hand, it is to praise but not necessarily towards someone that you love, or is to praise but not necessarily in a loving way, not necessarily in a loving way. So when you praise Allah subhanho wa Taala obviously it has to be in a loving fashion and Allah subhanho wa Taala is the object of our love. So we do Hamed towards Allah subhanho wa Taala and not mad. Now when looking in the Koran, you will see that Allah subhana wa tada begins with this phrase
and mentions this phrase so many times. So for example, at the very beginning of the Quran, Allah subhanho wa Taala begins with this. And then if you look at time and time again, the prophets repeat this. So when no Holly Salam is being saved, what is the plan? What's Allah commanded him to say? He says for Colin hamdulillah. You look at Ibrahim Alayhi Salam with Ibrahim Alayhi Salam was blessed with children. He started off by saying Alhamdulillah Hilary, what happened, you know, Praise be to Allah, the One that granted me and time and time again, you see that the messengers are doing this. And this is because the messenger has recognized the greatness of Allah subhanaw taala. Now when it
comes to praising, you'll see that when you praise someone, there is a time when it is done or a place when it is done. But when the elephant lamb is mentioned in front of the handlebar here, it encompasses all three places, and all times all places and all types. Now how does this actually affect us? How does this actually affect us? The Messenger of Allah sallallahu Sallam actually commanded us to be in a pray in a state of praising Allah subhanho wa Taala at all times, the Messenger of Allah sallallahu alayhi wa sallam he tells us that when you see something that you like,
Then say Alhamdulillah the near Amati heat masala hats that say Praise be to Allah, the one with whom whose blessings everything is completed and perfected. And the messenger of awesome says in this same Hadith continues on to say, and if you see something that you don't like, then say Alhamdulillah Allah, Allah, then say Alhamdulillah Allah Callaghan. And as a human being, you will see that you will always be in one of these two states that either you are in the state that you are pleased with and you're happy with, then at that time, you should say Alhamdulillah BNF MSE, heat a masala hut or you're in the state of difficulty, a state that you know you're not necessarily
content or pleased with, in that situation, the Messenger of Allah sallallahu alayhi wa sallam taught us to say and hamdulillah adequately had. Now the scholars discussed which is greater is sugar greater than hump or is greater than soccer and reality one is not greater than the other, because they are different, they are different. So he mentioned that hump is more general than sugar, because it has nothing to do with the favours of Allah subhanho wa Taala. It is a recognition of whom Allah subhanho wa Taala is so from that aspect, it is more general and more encompassing. But sugar is a response to a favor that Allah subhanho wa Taala has blessed us with. And what makes
it unique from hemp is another concept that hunt, it is done with the heart and with the tongue, it is done with the heart and with the tongue, whereas sugar, it is done with the heart with the tongue and with the lips. And that is why Allah subhanaw taala he commands the family of doubt. He says, am I the sugar daddy doubt that performs sugar of doubt. So how does one actually perform sugar? How does one physically perform sugar? So in this world, someone opens up the door for you, the minimum you should do is say thank you. And if you ever see them again, it would be nice if you open up the door for them. But when it comes to Allah subhanho wa Taala the minimum requirement of sugar with
Allah subhanho wa Taala is not just saying Alhamdulillah that isn't the minimum, the minimum requirement of sugar towards Allah subhanho wa Taala is that the blessings that Allah Allah gives you, at the very least, do not use them in Iran. At the very least, do not use them in hora. And then the higher level of sugar is to use the blessings that Allah subhana wa Taala gave you to actually get closer to Allah subhanho wa Taala to use the blessings that Allah subhanaw taala gave you to actually get closer to Allah subhanahu wa Tada.
So now let's talk about some of the virtues of hemp. What are some of the virtues of hemp, and I'll give you five of them with the lights on. The first of them is married in Sahih Muslim it is known as a Muslim 6592 that the Messenger of Allah sallallahu alayhi wa sallam he said, Indeed Allah is pleased with his servant when he eats some food and praises him for it or when he drinks a drink and praises him for it. So it is the attainment of the pleasure of Allah subhanho wa Taala. So when Allah subhanho wa Taala gives you some food and you eat it and you sell hamdulillah you attain the pleasure of Allah subhanho wa Taala when you have something to drink, and you say hamdulillah you
attain the pleasure of Allah subhanaw taala you attain the pleasure of Allah subhanho wa Taala by saying Alhamdulillah number two, and this is just a phenomenal kind of love, even magic he narrates and this is 3805 even larger 3805 He says, Allah does not grant a servant a favor, for which he says and hamdulillah accept that which he offered is better and more virtuous than that which he took. Understand this hadith My dear brothers and sisters, the Messenger of Allah sallallahu alayhi wa sallam is saying that the slave of Allah subhanho wa Taala does not receive a blessing and says Alhamdulillah except that what he says, is actually better than what he received. That which he says
is actually better than what he received. Now what exactly does this mean? What exactly does this mean? The scholars interpreted this in two ways. Number one, they said it is looking at the pleasure of Allah subhana wa tada or how happy Allah subhanho wa Taala gets. So Allah subhana wa tada He bestows blessings upon us, we consume those blessings. This is a state of happiness from Los Angeles I love that we're doing something
and then when you sell hamdulillah include it increases the pleasure of Allah subhana wa tada increases the happiness of Allah subhana wa Tada. The second way the scholars have understood this is the literal understanding of this hadith that Allah subhanho wa Taala gave you something and then you gave something better in return to Allah subhanho wa Taala and that is the statement about
Hamden law that is the statement of an Hampton law, and one of the scholars of Islam by the name of Imam and very happy, he was from the fifth century. He goes on to say, This is because the servants does not attain the station of praising and thanking Allah, except by His Divine court. Therefore the greater excellence of his praising Allah, as compared to the initial blessing that which Allah bestowed upon him is by virtue of his being blessed with the ability to praise Allah and extol him. And this did not exist in the initial blessing. What does that mean? What that means is that you over here, in fact, should be thankful for two things. Number one, that Allah subhanho wa Taala gave
you that blessing. And number two, that Allah Subhana Allah wa tada chose you to be thankful for that blessing. And that is why the statement of Alhamdulillah Allah is greater than any of the blessings that Allah subhanho wa Taala can give you, because the material life of this world is very limited, it is very finite, you will only benefit from it in this world. So those blessings you said hamdulillah for both the fact that Allah subhana wa tada made you someone who can thank Allah subhanho wa Taala This is a greater blessing. Because not only does it instill gratitude in you in this life, but it benefits you in the hereafter as well. And that is why the statement about
hamdulillah In fact, you are returning that which is greater to Allah than what he
actually gave you.
Number three, in my Muslim records in number 30 432, he says, a portal chatroom, a man when hamdulillah
he says that it is half faith. And the statement has done a lot. It fills the skills, it fills the skills. And he goes on to say the Messenger of Allah sallallahu sallam, that his statement of Subhana Allah and Alhamdulillah they feel that which is between the heavens and the earth. So now I want you to think about that on the day of judgment when Allah subhanho wa Taala, he brings forth the skills, do you know what it is that will make your side of the scale weighty, it is the fact that you are grateful to Allah subhanho wa Taala. And this concept of gratitude. Remember, like I said, it begins with 100 in love, that's where it begins. That's the minimum amount. And you have to
understand this properly, that what is the opposite of sugar in the Arabic language, the opposite of sugar in the Arabic language, is Cofer. So sugar is to recognize the blessing of Allah and to thank him. Then, Cofer on the other hand, when it comes to in relationship to sugar, it is to deny what Allah subhana wa Taala gave you it is to completely be blinded to it, to reject it completely. So that is why the heaviest thing for you on the scale on the day of judgment will be your Islam, which is your form of gratitude to Allah subhanho wa Taala in the sense that you recognize these blessings from Allah subhana wa Tada. And that is what made you a Muslim. That is what made you a Muslim. That
was the third virtue of an hamdulillah. Virtue number four, was that it was a following of the footsteps of the Prophet.
We mentioned that Ibrahim said we mentioned that Noah said, We mentioned that the Messenger of Allah sallallahu alayhi wa sallam taught it to us as well. So you're following the footsteps of the messengers and prophets of old, and they are the best of examples. They are the best of examples. Number five, the fifth and last thing that I'll mention, in terms of the virtues of an hamdulillah is what it does to the human personality and one psyche, you will notice that the happiest people in the world are naturally the most grateful. And likewise, the most grateful people in the world are naturally the most happiest. And that is why Allah subhana wa Tada. When he reveals to the Messenger
of Allah sallallahu Sallam sobre todo, he reveals to her to have at a time of great difficulty, at a time when he thought that Allah had abandoned him. And the wife of Abu lahab is actually mocking the Messenger of Allah sallallahu anusandhan. So in that very last verse of Soto, what is Allah subhanho wa Taala revealed to the Messenger of Allah, he goes on to say what we need to be careful there as for the blessings and virtues of your Lord, then mentioned them to the people magnifies them. So this entails and encompasses, not only recognizing the blessings, but placing a lot of those blessings and recognizing those blessings. Why? Because it helps a person come out of his state of
sorrow, it helps the person come out of his state of sadness. So this is from the virtues of saying Alhamdulillah that it helps you become a happier person by becoming a more grateful person, it helps you by by becoming happier by becoming a more grateful person. So that is what unhemmed encompasses. Now, here are some final thoughts and goals.
I want to say this is the Lamb over here is for specification that it is only for Allah subhana wa Tada. So we started off the first statement by saying and handle meaning all praise at all times in all places. It is for specifically, Allah subhanaw taala and that is the benefit of the Lamb. So you say lillahi it is specifically for Allah. Then we get the last bull gelada the name of Allah subhanho wa Taala and we mentioned lustful, jnana the term Allah over here is the Greatest Name of Allah subhanho wa Taala and the primary Name of Allah subhanho wa Taala
through which Allah subhanho wa Taala returns all of his other names to this name. And that is why you will say a lot is our man and arise or Rahim, Allah is a term and Allah is Allah food, but you'll never see a little food as it is Allah on the floor is our rough man, but rather Allah is that primary name. Secondly, we said that this term Allah, it is a direct manifestation of our relationship with Allah subhana wa Tada. We mentioned that the term A lot of it comes from Allah. And Allah means the one that is worshipped. Now when it comes particularly to Allah, it is the only one that deserves to be worshipped. So therefore it represents our relationship with Allah, that we
were created to worship Allah, we were created to obey Allah, and we were created to be subservient to Allah subhanho wa Taala. And for more, you know, lucidity on this matter, you can refer to the previous Holocaust. So now we move on to an homage to the law he or Bill alameen Robben Island. What does it mean mean? And what is so special about this? What will it mean? Let's talk about the terminal over here. The term it refers to Lord, the simplest translation in the English language, it refers to Lord, and Lord, it actually entails several meanings. So if you were to look in Arabic dictionaries, what is the term actually mean? So we go back to a dictionary known as the standard
error, the standard error, and then the standard error of the author he defines a lot to be consisted of six things, or sorry, six things I believe, it says are Rabu utako filati. lol Malik was say it was more duckbill well, more of a B, we'll call him one minute. So it says the term Blub from a linguistic perspective, it consists of six meanings. It means the master or sorry means the owner, it means the master it means the controller, it means the nurture. It means the one who sustains and the one who blesses. So the term murghab It consists of all of these meanings, but that's just the linguistic meaning. Now when we say Allah subhanho wa Taala is the rub. What does
that mean when Allah subhanho wa Taala is our love? What does that mean? In a conventional sense, or the shadow a sense Rob has three primary meanings to it. And that is that Allah subhanho wa Taala is the true and complete owner of everything. Allah subhanho wa Taala is the true and complete owner of everything. Number two, is that almost Pinewood tada is the one who is obeyed, willingly and unwillingly. Allah subhanho wa Taala is the one who's obeyed willingly and unwillingly. And number three, Allah subhanho wa Taala is the one who nourishes and takes care of everything. Allah subhana wa tada is the one that nourishes and takes care of everything. So how can I get someone to repeat
these three meanings? What were the three meanings I just gave that we said in a conventional sense, the term rub consists of three things or three primary definitions. What are those three primary definitions? The focus of man would wanna
Excellent, so Allah subhanho wa Taala completely owns everything and he in fact in reality is the only true owner number two are you give us a second one.
Okay, he maintains and nourishes everything. And then what is the third and last one I thought this one would be the easiest, what is the third and last one we need?
He said that already.
Excellent. So everyone obeys Allah subhanho wa Taala willingly or unwillingly. And this is what Allah subhana wa tada truly makes Allah subhana wa Tada, Arab. And that is why the term or love cannot be given to anyone else. If you were to look in the Quran, you'll see that the term Rob is used for other things that you know the story of use of and mentions was corny and Arabic that you mentioned me in front of your kink. And you'll notice that the term rob it can be used as arrabal bait the head of the household, but the term can only be used for Allah subhanho wa Taala. Why? Because these three characteristics are only encompassed by Allah subhanho wa Taala
Almost a minute on is the only one that truly owns everything that everything we have in this world is appointed by Allah subhanho wa Taala and eventually Allah subhana wa Taala will take it back and it goes back to Allah. Allah subhanho wa Taala is the true owner of everything. Number two is that Allah subhana wa tada is the one that nurtures and sustains that if you look at the creation of Allah subhanho wa Taala It is truly amazing how the creation of Allah subhanho wa Taala is consistent so that when springtime comes, the flowers start to sprout, when winter time comes, the snow starts to come down. When summertime comes, it becomes hot. And this is how it continues. This
is the creation of Allah subhanho wa Taala and never will you see you know any distortion or any change in it. Then the third is that everyone willingly or unwillingly obeys Allah subhanaw taala and Allah Spanos, Allah mentions this in the Quran. So, he mentioned in Surah, named Ron verse 83. One who is the manifester, my yT tokara, that everyone that is in the heavens and the earth obeys Allah subhanho wa Taala willingly or unwillingly, and he mentioned the shuttle bus refers to 116 but the Houma SMRT was on kulula hook on its own, that everything that in the heavens and the earth belongs to Allah and is subservient to Allah subhanho wa Taala now what does this actually mean?
what this actually means is that Allah subhana wa tada has a plan for you, and you are a part of that plan. So everything will happen according to the plan of Allah subhanho wa Taala. So for Allah planned and destined for you to become a doctor and to become an astronaut and to become a businessman, that is what will happen if it is the will of Allah subhana wa Tada. If it was not the will of Allah, then no matter how many different schools you go to, no matter how many different attempts you make, you will not be successful in it. And this is what we mean that everyone is subservient to the laws of Allah subhanho wa Taala because you cannot escape the codon of Omar and
this is why our predecessors in specific they mentioned, then when it comes to the issues of Qatar, you're fleeing from Allah subhanho wa Taala to Allah subhana wa tada that is your only way out, that you flee from the corner of Allah to the corner of Allah. And that is what in essence, actually is. That is what in essence, actually is. Now this concept of rump, this is an introduction to whom Allah subhanaw taala actually is this is an introduction to whom Allah subhanaw taala actually is and let's take a quick pause right now. Let's get as many of the brothers from here as we can to move to this side of the room in Sharma because it seems like it's really overcrowding over here.
Thank you very much.
The term lump, the term love this is an introduction to whom Allah subhanho wa Taala actually is our belief in Allah subhanho wa Taala consists of three things our belief in Allah subhanaw taala consists of three things. Number one is that Allah subhanho wa Taala is the rub of everything. Number two, is that Allah subhanaw taala is the only one who deserves to be worshipped and all actions of worship should be directed to him and him alone. And number three, all names and attributes that are beautiful ones, they belong to Allah subhana wa tada Allah. And this is our belief in Allah subhanho wa Taala. Now what makes us truly unique from every other faith and every
other sect is this very understanding right over here. Because you will see that every other religion when he talks about monotheism, it restricts monotheism, to believe in the oneness of God, it restricts monotheism, to believe in the oneness of God. But as Muslims when we talk about monotheism when we talk about sahid it's not just about believing in the oneness of Allah subhanho wa Taala but rather it is about directing all acts of worship to Allah subhanho wa Taala It is about directing all acts of worship to Allah subhana wa Tada. Now, what is this point actually mean? What is this point actually mean? So you'll notice the coloration of the time of the Prophet Sanam the
Arabs at the time of the Prophet Salem, what was their crime was their crime that they did not believe in Allah subhanho wa Taala or was their crime that he did not direct their acts of worship to Allah subhanaw taala looking through the portal and you see that time and time again, Allah subhana wa Tada. He says, When I installed the Roman Colosseum, it was difficult to ask them who created the heavens and the earth, they would say Allah subhanho wa Taala so they believed in Allah subhana wa Tada. They believed he was the creator and sustainer but
But they didn't accept was the fact that all acts of worship should be towards Allah subhanho wa Taala a lot. Example number to make this even clear and greater. Take the example of Satan. What was shaped Dawn's great downfall was she turns great downfall that he didn't believe in Allah subhanho wa Taala in his oneness, or was his great downfall that he didn't perpetually inconsistently worship Allah subhanho wa Taala alone. his downfall was the fact that he didn't worship Allah subhanho wa Taala alone. In fact, shaytani clearly he uses the term murghab he says there will be under the other human you buffoon that Oh my Lord grant me spite till the Day of Judgment. So he calls Allah
Rob, and this wasn't of itself did not enter him into the fold of Islam. And what keeps a person in the fold of Islam is not only worshipping Allah Subhana Allah wants to shaytaan he worshipped Allah subhanaw taala once, but is the perpetual worship of Allah subhanho wa Taala till you actually die, and that is what Islam actually is. And that is where the second pillar of our relationship with Allah or what we will call Toshi, that Allah here actually comes into play, that this is the biggest and most important pillar of our relationship with Allah subhana wa Tada, because in reality, throughout history, there has never been a timeframe where the vast majority of people did not
believe in Allah subhanho wa Taala. And even in our times, with atheism becoming so rampant, I still truly believe that even atheists by definition, they have an ounce of belief in Allah subhanaw taala but somewhere something along the line up and that decrease that faith, or perhaps hate that faith, but in times of adversity, they too will call out to Allah subhanho wa Taala alone. So when it comes to Ruby or the rub or the Lordship of Allah subhanho wa Taala that is not where the true monotheism lies true monotheism from the Islamic perspective, it means to worship Allah subhanho wa Taala alone. And that is why we say as Muslims that we in fact are the only truly monotheistic
monotheistic religion, because we were the only ones that you actually worship Allah subhanho wa Taala alone, because while these other religions may claim to believe in one God, they will direct acts of worship towards other than Allah subhanho wa Taala and that is something we will discuss in our next Chanukah. So now and understanding this concept of Rob, how does Allah Allah subhanho wa Taala? prove his lordship? How does Allah subhanho wa Taala prove that he is a god? How does Allah Spanos Allah prove that he is a god? From an Islamic perspective, there are five proofs that we use to prove the existence of God per se. There are five proofs that we use to prove the existence of
God. Number one, is the creation itself is the creation itself. You'll notice that in the Quran, there are very, very few verses. And I use this term very loosely, that are actually directed towards atheists. In reality, the vast majority of the Koran is directing policies. But there are some verses that the scholars of Tafseer mentioned that these verses are directed towards atheists, from those verses is Surah, two, four, verse 35. So to Thor, verse 35, Allah subhana wa tada says, I'm fully human, the lady Shay, in employment, Harlequin, that worthy in reality created out of nothing, or are they themselves the creators, because there's only two possibilities over here. And
the third being noted. So either they were created out of nothing, which no one will accept. or number two, they themselves are the creators, which, you know, logically speaking, doesn't make sense as well. Then how can you create yourself? How can you create yourself? So the third option is almost kind of what's odd. Then, related to the spirit point is is sort of look nine verse 11, sort of look, man, verse 11, unless I know what the other says, has a handful not for our own imagine
that this is the creation of Allah subhanho wa Taala show me who you know those that you call upon, or those show me those that can create other than Allah by other than Allah subhanaw taala Where are those that concrete other than Allah subhanaw taala and in reality, there are none. There is no one and no thing then create that can create something out of nothing, except for Allah subhana wa Tada. So this is the first proof that if you were to look at the creation of Allah subhanho wa Taala. The second proof is the signs of Allah subhanho wa Taala in this creation, the signs of Allah subhanaw taala in this creation, and this is such a powerful verse, that Allah subhana wa tada mentions in
certain mark in certain animals. Allah subhanaw taala says, and that the Hanukkah service Mr. Whiting, ibaka Hotel, Rafi hollyrock, many men out there the ones that created the seven heavens, one upon another. Do you see any inconsistency and any of them held off the Holocaust monument that you see anything
consistency and any of them. Then Allah subhana wa tada right after this, he says, then return your eyesight, return your eyesight to the creation of Allah subhana wa Tada. And will you see any rupture and the creation of Allah subhanho wa Taala. And this goes back to the point that I was trying to make, that even us as human beings, when we do something by force of habit, even in our house, we will tend to make a mistake. So, for example, you're in the habit of, you know, washing dishes regularly, a day will come where one day you'll forget to wash one of the dishes, even though it was right in front of your eyes. I'll give you a more practical example. Something that actually
happened to me this past Friday. I you know, up until now, Allah knows best how many hotels I've given. But I can pretty much mentioned the beginning that what we call hotel hijab, you know, in Alhamdulillah,
till the end of it in my sleep, that's how many times I've seen it. But this Friday, when they showed up on the on the Juma photo, I mentioned in the verse from certainly SAP, and it was just not coming out of my tongue, it's in my head, but it's not coming out of my tongue. SubhanAllah and this again, you know, it was a moment of embarrassment. But it was a moment of reflection, that Subhanallah how perfect and amazing is Allah subhanaw taala that Allah subhanho wa Taala has had this system of the creation of the heavens in the earth, the alternation of the day, the night, the alternation of the seasons, the whole, you know, cycle of babies being born, it's consistent, it
never changes, it just goes ongoing, and the system never tires, because it originated from Allah subhanho wa Taala. So it shows you the perfection of Allah subhanho wa Taala. And this is a sign that there is a creator. The third thing that we use to prove the existence of Allah subhanho wa Taala is the Torah itself is the Torah itself. And it's very important to mention two things over here, the fifth law and the mythique. The fifth law is that natural innate disposition that Allah subhanaw taala created inside all of us. And this natural any disposition will say it consists of two concepts. It consists of two concepts. Number one, is a natural searching for its Lord, in
natural search for its Lord, that the very fact that a crisis in life, a crisis in faith happens as a proof of the existence of Allah subhanho wa Taala. Because if you are not bothered by what your purpose of existence is, then obviously, you know, there wouldn't be a problem. But the very fact that you do have this crisis and people do searching for the truth is an indication that Allah subhanaw taala placed something inside of you to search for this truth. Because it's not something that evolution would bring about. It's not something that the survival of the fittest would bring about, it's not something that science brings about, it was something specifically placed inside by
Allah subhanho wa Taala. The second relationship of the Fiddler is how the Fiddler inside all of us. It created a general sense of rules that we will all agree to. So no matter what your faith, no matter what your religion, no matter what your ethnicity, you will all agree that murdering Is something wrong, you will all agree that you know incestual marriages should not take place, you will all agree that life is something bad. So this general concept of morality is directly tied into the fitrah. And that is why you will see that when the fraternal gets damaged, that the sense of morality gets damaged as well. And this is something that was mentioned in
verse number 31st of all tala Hill let's see flatiron nice idea, that is the future of Allah subhanaw taala that he created mankind upon it is the future of Allah subhanho wa Taala that he created mankind upon
before think the fourth thing
is the innate feeling of helplessness, and turning towards Allah subhanaw taala. And what this means is that as a child, when a child gets scared, you turn off the lights, or you lock it alone in the room, what is the natural reaction of that child, it will start to cry, and it starts shouting mama mom, or baba baba, that is the source of help. Now, when this child gets older, and it's falling off a building, or his plane is sinking, what is the natural reaction? The natural reaction is, Oh, God, please help me. And everyone does this. It is a natural reaction. So this natural reaction that was created, again, it's not something that evolutionary science would have placed, but rather it was
placed by Allah subhanho wa Taala, that in times of your darkest adversity, in times of your biggest problems, it is a natural reaction that you will turn towards Allah subhanaw taala that is number four. And number five, is the sending of the books and the sending of the prophets that these men that were sent with miracles, they are a sign from Allah subhanho wa Taala. These books that are complete and perfect are assigned from Allah subhanho wa Taala. The very fact that everyone recites the Quran in the same way, the very fact that the Quran is complete as a code of life in terms of conduct, complete in terms of a spiritual guide, complete in terms of a guide of creed.
You know, theology, all of this can only be done by a book that is divine and sent by Allah subhanho wa Taala. So, that is the fifth and last proof in terms of how we as Muslims prove the existence of Allah subhanaw taala. And we move on to the Grey's Anatomy, we move on to the phrase and either mean, what does it mean? actually mean? What does it mean? actually mean? And an item, it is a plural already, it is a plural already, an either mean is a plural of a plural. In English, this doesn't really exist. But, you know, an example that I can give you of this is something like oil, you know, an example of something like oil. When you ask for oil, you will not say Hey, can I have
two oils or three oils? You will say Can I have some oil or a cup of oil? Similarly, with gold, you know, there's no cure for gold in terms of Gold's, you know, you say, Can I have a bar of gold or two bars of gold, but in terms of itself, there is no plural of it, right, because it is considered a plural within of itself. Similarly, in terms of Allah, Allah subhanho, wa Taala, created it as a plural, which are the mean is the plural of a plural. And this becomes something very unique over here in terms of what it benefits us in terms of what it actually benefits us. So what is Ireland actually mean? Let us discuss that first. The first meaning of Adam, is that anything that possesses
an intimate anything that possesses an intellect? And there are four things that fall into this category? There are four things that fall into this category, that is mankind, that is the jinn, that is the angels. And that is the Sheltie that is the Sheltie. So these are four things that possess intellect. So when you say are not born either mean, it mentioned, it consists of all of these four things that Allah subhanaw taala is the rub of all of these four things. And this is the first opinion that when I was presented with Allison's a loved one, I mean, it is referring to these four things. And the reason why the plural of the plural is mentioned is because how many of these
four concepts there actually are, in terms of human beings. Think about how many human beings have existed since the beginning of time. In terms of the jinn, you know, there are creation just like human beings. In terms of the CLT Allah subhanaw taala created a Corinne for each and every individual. And then there are more than just that. They in terms of the angels panel, this is truly amazing. The Messenger of Allah sallallahu alayhi wa sallam tells us that there's not a space of four fingers on this planet, on this whole universe, except that there is an angel begging this via making me miserable and making us to God to Allah subhanho wa Taala. So how many angels there must
be, so they use the plural. So let's use the plural of the plural to indicate how many they would actually be the second opinion, the second opinion and this is the opinion of Qatada from the students have been abuzz and emammal probably the author of the famous tafsir they said that the terms are the means anything that has a generation after generation. So anything that will continuously have generations falls under an either mean. So obviously, it consists of the four things we mentioned before, but trees will have generations, plants will have generations, fish will have generations. So they say that it is anything that will have one generation after another, that
is what Island means over here. That is what it means over here. And then the third opinion is that our lm is anything besides Allah subhanaw taala it is anything besides Allah subhanho wa Taala and in fact, this is the strongest opinion because in the Quran, you see that Allah subhanaw taala narrates the story of Moses and Pharaoh on and he quotes for owner saying we'll call up your own Walmart would either meet that who or what is an apple admin, then most of a sudden he goes on to say, call the Roku some IoT one or one maybe a human in quantum mechanics, that it is the Lord of the heavens and the earth and everything that is between. So the fourth opinion or the sorry, the
third opinion the last opinion is the strongest one is that other means means it is anything besides Allah subhana wa Tada. So meaning anything creative, it falls under an anime so when we say robot anime, it is the Lord it is the master it is the nurture it is the one who is obeyed of everything that exists. besides Allah subhana wa tada everything that exists besides Allah subhana wa Tada.
We move on to the next verse, And how are we doing on time? I don't 20 minutes left. It's 840 Okay, 20 minutes left, we move on to the second verse, our man or him and we discussed this last week when we were talking about the busman
And we mentioned that Rahmani Raheem, we have three opinions. And I need one of our students to enlighten me with one of those opinions. What is the difference between Brockman and Rahim? Go ahead.
Okay, excellent. So, the first opinion is that our man is general and our aim is specific. So our man is that He is merciful to everyone the believer and the non believer was Rahim is something which is specific, and he said specifically towards the believers, excellent. What his opinion number two in terms of our of man or him God.
Sent. So this is the opinion column and the opinion that we said was the strongest was that our rough man is the owner of all mercy. That almost emanates from Rahman and Rahim is the one who manifests that mercy and shows that mercy. Then the third and last opinion, what was the difference between man and Rahim? What was the third and last opinion?
Going once? Go ahead.
close close. I'll extract from your answer what I want inshallah. So they said that our man refers to mercy in this world. And Rahim refers to mercy in the Hereafter, it refers to mercy in the hereafter. So Allah subhanaw taala is our man in this dunya. And he is Rahim in the hereafter he is Rahim in the hereafter. Now I studied this issue some more as I was going through this verse, and actually found a fourth opinion, I actually found a fourth opinion that you can add to it. This was the opinion of emammal Bukhari Rahim Allah Imam Al Bukhari, Emmanuel Mahadeva. him Allah was of the opinion that Rama and aroma him are in fact the exact same thing. And they are only mentioned twice
due to the greatness of the attribute, mainly due to how great the mercy of Allah subhanaw taala is, Allah subhanho wa Taala repeated it twice. And he didn't repeat any of his other names twice. But due to the greatness of Allah's mercy, he repeated it twice. So the opinion remount Bukhari that are Rahmani Raheem are in fact, one and the same, in fact, one and the same. Which brings us to our third and last item, we will be discussing today, which is Maliki omit the Maliki army. And this is the first time in the surah that you actually have a different recitation of the verse. You'll notice that when we recite the Quran, there are seven or 10 different accepted ways of reciting the
Quran. And in these first two verses, there is no differences in the recitation. And the first difference that actually occurs is in this verse. So you will see that there's two acceptable ways of reciting this verse are number one, what we are all familiar with, which is Maliki Ahmed Deen. So you're saying Malik, or the Owner of the Day of Judgment. And this, in fact, is the minority opinion in terms of all of the risk factors. So if you were to look at the seven or 10 different modes of recitation, this is the minority way. And just to give you a brief introduction, the way that we're all familiar with this recitation is called half an awesome half and asked him and ask him is the
head teacher and this head teacher he was from Kufa or this area of Iraq? And he had two main students. One was Huff's and the other one was shorba. So these were the two main students of Assam. And these are the two narrators from us. And you will notice that house when he narrates it from us, him, he narrates it as Maliki Ahmed. And this in fact, in reality, if you do look and compare it to the other recitations is the minority opinion, the vast majority of reciters of the Koran in their school of thought they will recite it as Maliki Ahmed de Maliki Amati. So they don't say Maliki oma Dean. It's Maliki Ahmed. de. And this is something very important to understand that you know, one
day you will be praised a lot behind someone and he says Maliki or Medina, not Malik Yama, D. And then you spend like a good five minutes trying to correct the Imam saying it's Malik. And he's like, no, it's and you know, it just goes back when you see it happens. So it's important to know some of these simple differences, you know, in terms of recitation, so the vast majority of reciters will recite it as Maliki and in half and asked him which we are familiar with, and I would say 95% of the Muslim world is familiar with it is Maliki or muddied and neither one is more preferred over the other. So you cannot say one is better than the other. There are both acceptable but in terms of
Majority of reciters will recite it as Maliki and then have such an awesome they do magic they do Maliki. Now what is this difference actually benefit us with what is this difference actually benefit us with Malik. It means the one who owns the one who owns and Malik is king Malik is king. So now in this verse to say, Maliki ami Dean, it means Owner of the Day of Judgment, Owner of the Day of Judgment, because Yama Dean is referring to the Day of Judgment.
And then Maliki Almaden, it refers to King of the Day of Judgment, think of the Day of Judgment. Now, let us look at some of the benefits that we can derive from this. Manik we said is the one who owns and when you will come to see that your Modine is not only just the Day of Judgment, it is the day of compensation it is the Day of Recompense that everything that you did, you will be compensated for. And you will truly appreciate this difference when we understand what your moodiness so I think maybe we'll just go into that let us go into our discussion of your Modine. And then we'll come back to the difference between Malik and Malik. So Yom Yom in the Arabic language
has two meanings. Your meaning Arabic language has two meanings. The first meaning is the first part of the day. So from fudger until Maghreb, this is known as young, this is known as young. A second understanding of young is something which is much much longer than what we understand something that is much, much longer than what we understand. So you'll notice in sources such that Allah subhanaw taala describes the day of judgment as yome metadata who has seen alphason that day, that is measurement is that of 50,000 years. So the predominant term usage of young is that which is between father and mother, this is known as young. But young can also refer to that which is longer, which
is a longer period of time. And that's why we know when the famous Hadith about the judge, the Messenger of Allah sallallahu alayhi wa sallam, he says that the judge, he will rule for 40 days, the first day will last like a year, the second day will last like a month, the third day will last like a week, and then the following days that are leftover will be like normal days. So this is the other understanding of yom that it is something much longer than a day itself. And particularly when it comes to the Day of Judgment, it is an extended period of time, it's not going to be a period of 24 hours, but it is going to be one day that seems like it is lasting or actually will last the you
know the day of 50,000 years. Now ideal What does this actually mean? And this is becomes very interesting. So when we talk about then, you know, we will say our Deen is Islam, a lot of people will translate this as religion. But then in this sense, translating as religion is incorrect, because what it actually means is a code of conduct or something that you treat yourself with. So there's a famous statement in Arabic come back to Dino to Dan, that the way you treat is the way you shall be treated or what they call the golden rule, the way you treat is the way that you shall be treated. So the way you treat it the way you shall be treated. So meanings that it means that your
code of conduct is Islam. That is one way of looking at it. The second way of looking at it is that the term Dean, and it comes from the term Dane and the term Dane is a debt that you owe. So Allah subhanaw taala created you and the debt that you owe Allah is that you conduct your lives by Islam, the debt that you owe Allah is that you conduct your life by Islam. So now that is what Deen actually means. That is what Deen actually means. So now tying this into the deal, Jason, why is it called Maliki oma D. It is called nadie. Chioma Deen or it is called sorry, is called Yama Deen, for that very reason, that you will be returning all of your debts and all debts that are owned by you
shall be paid to you as well. So any good deed that you did, Allah subhana wa Taala will give you the reward of that good deed on that day, and any bad deed that you did, you will get the compensation for that as well. And that is between you and Allah subhanho wa Taala then there is the debts that we owe other people as well. That is the debt that we owe other people as well. So perhaps you took something from someone unjustly, or someone gave you a loan and you didn't pay it off, or perhaps you did something else that was unjust to another individual. And that is the day where all of those debts will be cleared. And this is one of the something amazing to think about.
The Messenger of Allah sallallahu alayhi wa sallam, he asked his companions at ramen and Morpheus
and Morpheus, he asked them Do you know who is the bankrupt person? They said, and Morpheus who ended up when I dinner, one
Hello. He said that the bankrupt person with us is the one who has no dinars, he has no gold and no silver amongst us that is to the bankrupt person is the Messenger of Allah sallallahu alayhi wa sallam he goes on to say that indeed, the bankrupt individual is the one who shows up on the Day of Judgment with a mountain of good deeds, he shows up with a mountain of good deeds, within had back between one individual, he had slandered another individual, taking the rights of another individual, so much so that these people now start to take his good deeds. And when he has no good deeds left, they will start giving him their bad deeds. And this is who truly the bankrupt person is
the person who had this mountain of good deeds, but it was no worth nothing for him in the Hereafter, because he didn't have good manners. He didn't have a good code of conduct. That is who the muffler says. And this is one of the biggest, you know, reminders in this verse, that something that we need to ponder upon all the time, that we recite this in every single salon every single day. So that we are reminded of this concept that we will one day stand in front of Allah subhana wa tada and there's no escaping the judgment of Allah subhanho wa Taala that in this world, you might have escaped from the human being you might escape from the police, but how are you going to escape
from Allah subhana wa Tada. there on that day everyone will be gathered in front of him. On that day, there will be no command except to the command of Allah subhanho wa Taala. On that day, nothing will be owned except by Allah subhana wa tada and this is why I was fine with Allah He specifically tells us about your modied he specifically tells us about your deen and certain infidel. He says mama Dada karma yo moody and what you will make you know what is your moody mama Dada comma yo moody and then again, what will make you know what is your mood in your mother tongue liquid enough soon enough since Shia, when amaroo Yama is in LA. There it is that day that no soul will be able to
benefit itself or another human being or another individual or another creation. And the command on that day will be for Allah subhanho wa Taala. So whether you like it or not, you will be bound by Allah subhana wa Tada. And that is why they say that the ones who bound themselves by the laws and regulations of Allah subhanho wa Taala in this world, will be the people who are most free in the hereafter. And the people who treated themselves to be the most free in this world will be the people who are most bound by the laws and regulation in the Hereafter, that these laws and regulations that Allah subhanaw taala placed, they were created to set us free, not only in this
world, but in the hereafter as well. So every command that Allah gave every prohibition that Allah prohibited us with, it is for our own benefit. It it does not benefit anyone in the slightest, it does not increases Dominion or decrease it but it is for our own benefit it is for our own benefit. Now putting these three verses together, what is the lesson that we derived from these three verses that you start off with hamdulillahi Rabbil aalameen. In this verse alone, you will see that Allah subhanho wa Taala describes our belief in Allah subhana wa Tada. So we say that the first pillar of our belief in Allah was the Lordship of Allah subhanho wa Taala. And he does this by mentioning
Robin and me. The second pillar of our belief of Allah subhanho wa Taala is that he is the only one that is worthy of worship. And this is done by an hamdulillah This is done by saying that All praise is due to Allah subhanho wa Taala alone. And then our belief in terms of the names and attributes of Allah subhanaw taala. Again, it is found in an open admin. So this very first verse is an introduction to whom Allah subhanaw taala is and what is our relationship with him? What is our relationship with him? The second point or the second verse, or Rahmani Raheem, it is to show us his greatest characteristic, it is to show us his greatest characteristic, and that is His mercy and His
compassion. And right after it you'll notice that Allah subhanho wa Taala mentions Maliki omitting Master of the Day of Judgment. Now the reason why these two verses go so perfectly together, because on that day of judgment, Allah subhanho wa Taala will be the most angry and anger that he has never expressed before. And even while he is the most angry, the Messenger of Allah sallallahu wasallam he tells us that when Allah subhanho wa Taala wrote down the other 50,000 years before the creation of the heavens and the earth, he wrote down that my mercy shall always overpower and always supersede my anger. So even on that day when Allah subhanaw taala will be the most angry, His mercy and His
compassion shall see
still be more manifest than his anger. And this is truly from the greatness of Allah subhanho wa Taala and I contemplate this point a lot. This Pinilla high judgment being left in our hands. What a crazy world it would be. So for example, someone's shoulder bumps you while you're walking somewhere, you would be like awkward riding, you chop their head off, and you're that's the compensation that you deserve. But Allah subhanaw taala, in his infinite justice, he has, you know, a set rule what's going to happen in the Hereafter, that mankind mankind is overcome by emotion, where Allah subhanho wa Taala is just, and that is why even as human beings, you know, when you ask
someone, can you give me your opinion, objectively? It's such a contradictory question to ask, because it is almost impossible for mankind to be truly objective, because what makes him human, is the fact that he is overcome by emotion. And that is what makes Allah subhanho wa Taala. So perfect in His justice is that he's not overcome by emotion. So putting these three verses together, it is a reminder of so many things, the first reminder of what lies in our relationship to him. Number two, it is reminder of the great mercy and compassion that Allah subhanaw taala has and commences with, that the Messenger of Allah sallallahu alayhi wa sallam he is described as he was sent as a mercy to
mankind. And Allah subhanho wa Taala he tells us a moment with dunya your hammer Comanche sama, that have mercy upon the people of the earth, and the one who was in the heavens shall have mercy upon you. So our whole Code of Conduct is about mercy and compassion, because that is what we expect from Allah subhanaw taala and then Manichaean Medina is and this is a hope of fear and hope combined together. It is hopeful for the one was wronged and oppressed, the oppressed you will never get away from Allah subhana wa Tada. And it is fearful in the sense that when you think you are alone, or you are overpowering someone unjustly, you will never be able to escape the persecution and judgment of
Allah subhana wa Tada. And in combination, it is a perfect combination of hope and fear that you are dealing with the one who owns all of mercy and the one who bestows it. And at the same time you're dealing with the one who owns the deal judgment, he is the owner of everything in the command shall have be of him alone. And he is the king on the Day of Judgment, that there is no other thing besides Allah subhanho wa Taala that the kings of this world they will subdue themselves to the king of the Hereafter, which is Allah subhana wa tada and that is the benefit that you derive from the difference between magic and magic. And that is our three verses for today was the love of cinema
botica and the Vienna Muhammad wa ala alihi wa sahbihi wa sallam, we'll open the floor up for five questions with the lights Allah no call it a night.