Tafseer Surah Fatiha #04

In Alhamdulillah Nakamoto who wants to know when to stop? When to be diamond Florian fusina. Warminster yeah Dr. Medina, Maria de la Fernando de la mejor de la wash shadow Allah ilaha illallah wa de cada wa shadow Ana Mohammed Abu al Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Ahmedabad, 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, where we actually go into the Tafseer of sorts of Fatiha now. So we will be starting off with the very, very first verse of sola tal Fatiha, and that is the verse al hamdu Lillahi Rabbil aalameen. So starting off with this verse and Hamdulillah, horrible 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 hand and I'll hand over here has two components to it. The first component is the proposition of an alarm. And the other alarm over here what it indicates is All praise is due to

Allah at all times. So I have over here is the definite article, what they call listed rock that encompasses each and every time and each and every place. And then Allah subhanho wa Taala uses the verb hummed over here, or in actuality it's a verbal noun or what they call a Muslim. And this verbal noun, it comes from the verb hamidah. to praise. Now, what is the difference between praise and gratitude? And in the Arabic language, there are three terms that are actually used the term hand, the term mud, and the term sugar. What is the difference between these three? So let us start off. Firstly, with HAMP. What is ham?

ham in the Arabic language is to praise someone for a quality or a characteristic that is within of themselves, to praise someone for a characteristic or a quality 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 thank them. So you wouldn't say, you know, I thank you for being intelligent, too. I thank you for being courageous and brave, no, but rather you praise them with this attribute. Sugar, 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 hump are very similar to one another, while they're very similar to one another. And the key

difference between mud and hump is that hum 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 the loving way. So when you praise Allah subhanho wa Taala obviously it has to be in a loving fashion and almost I know what Allah is the object of our love. So we do hand towards Allah subhanho wa Taala and not much. Now when looking in the Quran, you will see that Allah subhanho wa Taala begins with this phrase and mentions this phrase so many times. So

for example at the very beginning of the Quran, Allah subhanaw taala begins with this and then if you look at time and time again the prophets repeat this. So when no Haile Salaam is being saved, what is our span water under command him to say? He says for cooling hamdulillah you look at Ibrahim Ali Salam with Abraham and a Salaam 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 is 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 handover year, it encompasses all praise 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 alayhi wa sallam actually commanded us to be in a prayer 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 mighty heat masala hats that say Praise be to Allah, the one with whom was blessings, everything is completed and perfected. And the messenger blossom says in this consumer Hadith continues on to say, and if you see something that you don't like, then say Alhamdulillah, Allah coonley has done say and hamdulillah eloquently and as a human being, you will see that you will always be in one of these two states that either you're in the state that you're pleased with and you're happy with, then at that time, you should say Alhamdulillah binetti heat the 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 Alhamdulillah adequately had now the scholars discussed which is greater is sugar greater than hump or is hump greater than sugar and reality one is not greater than the other, because they are different, they are different. So we mentioned that hump is more general than sugar, because it has nothing to do with the favours of Allah subhanho wa Taala. It is the recognition of whom Allah subhana wa Taala is so from that aspect, it is more general and more encompassing. But sugar is a response to a favor that Allah subhanaw taala has blessed us with. And what makes it unique from

hand is another concept, that hump 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 subhana wa tada he commands the family of doubt. He says, am I the chakra yarded out that perform shocker of family 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 minimal requirement of Shuker

with Allah subhanho wa Taala is not just saying Alhamdulillah that isn't the minimum, the minimum requirement of Shuker towards Allah subhanho wa Taala is that the blessings that Allah Subhana Allah gives you, at the very least, do not use them in Iran. At the very least, do not use them in horror. 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 hand what are some of the virtues of ham, and I'll give you five of them give the lightoller The first of them is now he didn't say Muslim it is nearly 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 subhana wa Tada. So when Allah subhanaw taala gives you some food and you eat it at yourself 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 Hadith Subhanallah even magia he narrates and this is 3805 even larger 3805 He says, Allah does not grant his 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 subhana wa Taala gets. So Allah subhana wa tada He bestows blessings upon us, we consume those blessings. This is a state of happiness from us, I know 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 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 of Allah

hamdulillah that is the statement of Alhamdulillah. And one of the scores of Islam by in the name of emammal. Very happy. He was from the fifth century. He goes on to say, This is because the servant 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 subhana wa tada gave

you that blessing. And number two, that Allah subhanho wa Taala chose you to be thankful for that blessing. And that is why the statement of an hamdulillah is greater than any of the blessings that Allah Subhana Allah 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 persons who said hamdulillah for but the fact that Allah subhanho wa Taala 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 of Alhamdulillah In fact, you

are returning that which is greater to Allah than what he Allah subhana wa Taala actually gave you

number three, in my Muslim records in number heddy 432 he says up to hora, Shatrughan, amen. When hamdulillah Hamlet will Misa. He says that purity is half of faith, and the statement of the law. It fills the skills, it fills the skills. And he goes on to say the Messenger of Allah so I sent them that his statement of Subhan Allah and then hamdulillah 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 skill 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 a candelilla 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 tougher. 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 subhanho 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 prophets. We mentioned that Ibrahim said we mentioned that Noah said, We mentioned that the Messenger of Allah Hi, Leo cillum started 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, surah to Doha. He reveals to Doha at a time of great difficulty, at a time when he thought that allied abandoned him and the wife of Abu lahab is actually marking the Messenger of Allah sallallahu anusandhan. So in that very last verse of surah, todo ha, what does Allah subhana wa tada reveal to the Messenger of Allah. He goes on to say, while I'm being near a mature breaker for Hadith, there are some of the

blessings and virtues of your Lord, then mention them to the people magnify them. So this entails and encompasses, not only recognizing the blessings, but praising Allah for 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 Allah subhanho wa Taala goes

I want to say lillahi 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 lamp. So you say the law IE it is specifically for Allah. Then we get the lawful Janata the name of Allah subhanho wa Taala. And we mentioned lawful Jana 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 Allah is our man and arise or Rahim and Allah is the top and Allah is Allah for but you will never see our food as a third is Allah Allah Allah for his rock 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 Allah, it comes from an ILA. And an Illa 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 hijackers. So now we move on to our lillahi Rabbil alameen Rob Bellamy, what is our bill alameen mean and what is so special about this? Love Bill algemene. Let's talk about the term of love over here, the term of love. 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 Rob actually mean? So we go back to a dictionary known as the

sandal Arab, the sun on Arab and then the sun on Arab, the author he defines a lamp to be consisted of six things, or sorry, six things I believe, he says are Rabu utilizo filati al Malik was Say it one more duckbill. One more Robbie will call him one mana. So he says the term Rob from a linguistic perspective, it consists of six meanings. It means the master also it 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 their term or lump 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 subhana

wa tada 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 subhana wa tada as the true and complete owner of everything. Number two, is that Allah subhana wa tada is the one who is obeyed, willingly and unwillingly. Allah says, I know what's odd is the one who is obeyed willingly and unwillingly. And number three, Allah subhanaw taala is the one who nourishes and takes care of everything. Allah subhanaw taala 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'd be said in a conventional sense. The term Rob consists of three things or three primary definitions. What are those three primary definitions? The focus of man would want to

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 subhanaw taala Arab and that is why the term or rub cannot be given to anyone else. If you want to look in the Koran, 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 with the term earlobe can only be used for Allah subhanaw taala. Why? Because these three characteristics are only encompassed by Allah subhanaw taala the

Allah subhanaw taala 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 subhanho wa Taala will take it back and it goes back to Allah verse Allah subhanho wa Taala is the true owner of everything. Number two is that Allah subhanho wa Taala 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 flower starts to sprout when winter time comes, the snow starts to come down when summertime comes and becomes hot, and this is how it continues. This

is the creation of Allah subhanaw 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 subhanho wa Taala and unless I know it's Allah mentions this in the Quran. So almost other he mentioned in Surah Al Imran verse 83, will manifest my yT tohunga that everyone that is in the heavens and the earth obeys Allah subhanho wa Taala willingly or unwillingly, and he mentioned the sortable bucket of verse 116 Bunda, whom FSM are what you want hula hoop on its own, that everything that in the heavens in the earth belongs to Allah and is subservient to Allah subhana wa Tada. Now what does this actually mean? what

this actually means is that Allah subhana wa Taala has a plan for you, and you are a part of that plan. So everything will happen according to the plan of Allah subhanaw taala. So for Allah planned in 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 Allah. And this is why our

predecessors in specific, they mentioned that when it comes to the issues of Qatar, you're fleeing from Allah subhanho wa Taala to Allah subhanho wa Taala that is your only way out that you flee from the color of Allah to the color of Allah. And that is what, in essence, Qatar actually is. That is what in essence, father actually is. Now this concept of a 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 the side of the room in Sharla because it seems like it's really overcrowding over here.

Does that come along? Thank you very much.

Okay,

the terminal of the terminal. 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, the beautiful ones, they belong to Allah subhanho wa Taala alone. 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 jarhead 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 Sunnah the Arabs at

the time of the prophet to sell them, 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 Quran, you'll see that time and time again, Allah subhana wa Tada. He says, whether inside the Roman Colosseum or what you want, or that if you were to ask them who created the heavens and the earth, they would say, Allah subhana wa Tada. So they believed in Allah subhana wa Tada. They believed he was the creator and sustainer but the

What 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 on his great downfall? Was she Dawn's 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 and consistently 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 rub. He says the lumbee under the new buffoon that Oh my Lord grant me spite till the Day of Judgment. So he calls Allah Allah,

and this witness itself did not enter him into the fold of Islam. And what keeps a person in the fold of Islam is not only worshiping Allah Subhana Allah wants to shaytaan he worshiped Allah subhanho wa Taala once, what 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 subhanho wa Taala. But somewhere something along the line happened that decreased that faith or perhaps hated 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 are 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 you are 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 haidakhan. So now, an understanding this concept of Rob, how does Allah subhanho wa Taala? prove his lordship? How does Allah I know it's either prove that he is a god? How does Allah subhanaw taala 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, the 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 four, verse 35, surah to Thor, verse 35, Allah subhana wa tada says, I'm fully committed lady Shay, in I'm home on Holly Kuhn 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 Allah subhanaw taala. 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 this very point is this sort of look, man, verse 11, sort of look, man, verse 11, Allah subhanho wa Taala says, how the hunt Allah for our own mother, father contadina, means that this is the creation of Allah subhanho wa Taala show me whom you know, those that you call upon, or those show me those that can create other than Allah by of of other

than Allah subhanho wa Taala Where are those that can create other than Allah subhanho wa Taala and in reality, there are none. There is no one and no thing then creek that can create something out of nothing, except for Allah subhanho wa Taala so this is the first proof that if you were to look at the creation of Allah subhanaw 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 shortall mark in certainly. Allah subhanho wa Taala says, under the Chanukah server, xml wyton dibaca how thorough Rafi hollowcore rough man II mean

tough out there the ones that created the seven heavens, one upon another. Do you see any inconsistency in any of them held off a monument that you see any

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 subhanho wa Taala. And will you see any rupture in 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 habits, 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 when 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, Nakamoto want to stay in a home till the end of it in my sleep. That's how many times I've said it. But this Friday, when they showed up on the on the Juma hotswap I mentioned in the worst from Certainly, sir. And it was just not coming out of my tongue. It's in my head, but it's not coming out of my tongue. Subhan Allah. And this again, you know, it was a moment of embarrassment, where it was a moment of reflection, that Subhan Allah, how perfect and amazing is

Allah subhanho wa 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, 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

fitrah is that natural, innate disposition, that Allah subhanho wa 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 place 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 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, ancestral marriages should not take place, you will all agree that lying is something bad. So

this general concept of morality is directly tied into the fifth law. And that is why you will see that when the fifth row gets damaged, that the sense of morality gets damaged as well. And this is something that was mentioned in search for room, verse number 31st of all tala Hill let's see further on this idea. That is the filter of Allah subhanaw taala, that he created mankind upon it is the filter of Allah subhanho wa Taala that he created mankind upon.

The fourth thing, the fourth thing is the innate feeling of helplessness, and turning towards Allah subhanho wa 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 your source of help. Now, when this child gets older, and it's falling off of 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

evolution or 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 subhanho wa 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 a sign from Allah subhana wa Tada. The very fact that everyone receives the Koran 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, and

You know theology, all this can only be done by a book that is divine and sent by Allah subhana wa Tada. 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 race and alchemy, we move on to the phrase either mean, what does that either mean? actually mean? What does it mean? actually mean? And an item eight 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 World Within of itself. Similarly, in terms of Allah, Allah subhanho, wa Taala, created as a plural, but either mean is a 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

intellect, 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 gene 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 all 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 Allah subhanaw taala says Allah, Allah, Allah mean 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, they are creation, just like human beings. In terms of the Sheltie, Allah subhanho wa Taala created a Corinne for each and every individual. And then there are more than just that. There 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 whole planet, on this whole universe, except that there is an angel making this beer making it made making Rocco and making suju to Allah subhanho wa Taala. So how many angels

there must be, so they use the plural. So Allah subhanaw taala 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 casada from the students have been abuzz and emammal probably the author of the famous tafsir they said that the term 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, well, 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 Allah means over here. That is what olum means over here. And then the third opinion is that olum 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 around and he quotes for owner saying we'll call of your own Walmart will either mean that who or what is an apple either mean, then most of a sudden he goes on to say call it one of my baby boomer 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 besides anything besides Allah subhana wa Tada. So meaning anything created it falls under an anime so when we say ron paul 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 got 20 minutes left. It's 840 Okay, 20 minutes left. We move on to the second verse. R Rahman r Rahim. 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 Ottawa? Hey, go ahead.

Okay, excellent. So the first opinion is that our man is general and our him is specific. So our man is that He is merciful to everyone the believer and the non believer was a Rahim is something which is specific and he said specifically towards the believers. Excellent. What is your opinion number two in terms of our human or him God?

Okay.

Sent so rough man and this is the opinion wherever your claim and your opinion that we said was the strongest was there a rough man is the owner of all mercy? They're all mercy emanates from Iraq man. And Rahim is the one who manifests that mercy and shows that mercy. Then the third and last opinion, what was the difference between Iraq man and our 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 our Rahim refers to mercy in the hereafter. It refers to mercy in the hereafter. So let's find out the 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 I actually found a fourth opinion, I actually found a fourth opinion that you can add to it. This was the opinion of Imam Al Bukhari Rahim Allah Imam Al Bukhari, Emmanuel Mahadeva. him Allah was of the opinion that Rama and him are in fact the exact same thing. And they are only mentioned twice due to

the greatness of the attribute may due to how great the mercy of Allah subhanho wa 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 of Mr. Bukhari there are Rockman, in order for him are in fact, one and the same, in fact, one and the same. Which brings us to our third and last idea that we will be discussing today, which is Maliki omitting Maliki omitting. And this is the first time in the sutra, that you actually have a different recitation of the verse, you'll notice that when we recited the Koran, there are seven or 10 different accepted

ways of reciting the Quran. And in these first two verses, there's no differences in recitation. And the first difference that actually occurs is in this verse. So you will see that there are two acceptable ways of reciting this verse are number one, what we are all familiar with, which is Maliki Yama, Dean. 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 recyclers? 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 an awesome and

awesome 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 have asked him and these are the two narrators from us. And you will notice that Huff's when he narrates it from azim he narrates it as Maliki on MIDI. And this in fact, in reality, if you to look and compare it to the other recitations is the minority opinion, the vast majority of reciters of the Quran in their school of thought they will recite it as Maliki Yo, Medina, Maliki Yama, D so they don't say Maliki oma de, it's Maliki Ahmed. De and this is something very important to

understand that you know, one day you will be praying Salah behind someone and he says Maliki or Medina not Malik Yama, Deen. And then you spend a good five minutes trying to correct the Imam saying it's my like, and he's like, no, it's and you know, just goes back on you will see as 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 son Austin, which we are familiar with, and I would say 95% of the Muslim world is familiar with it is Maliki Yama did and neither one is more preferred over the other. So you cannot say one is better than the other.

They are both acceptable, but in terms of schools, the

Majority of reciters will recite it as Maliki and then have an awesome they do Maliki 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, you say, Maliki ami Dean. It means Owner of the Day of Judgment, Owner of the Day of Judgment because Yama D 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 Nanak 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 mini Arabic language has two meanings. The first meaning is the first part of the day. So from fudger until Maghreb, this is known as yo this is known as your a second understanding of yom is something which is much much longer than what we understand somebody that is much, much longer than what we understand. So you'll notice in Surah, two such the Allah subhanaw taala describes the Day of Judgment, as yom Milka Dada hum seen alphason. That day that its measurement is that a 50,000 years. So the predominant term usage of young is that which is between furture and Margaret, 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 ad of at the gel, the Messenger of Allah sallallahu alayhi wa sallam, he says that at the john, 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 a dean, what does this actually mean? And this is becomes very interesting. So when we talk about Dean, you know, we will say our Dean 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 is 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 actually comes from the term Dane and the term Dane is a debt that you owe. So Allah subhanho wa Taala created Zoo and the debt that you owe Allah is that you conduct your lives by 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 Day of Judgment, why is it called Maliki oma D. It is called Maliki oma Deen or it is called sorry, it is called yo Medina, 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 anybody 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 their 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 finally something amazing to think about the Messenger of Allah

sallallahu alayhi wa sallam, he asked his companions at dodona manual mufflers. I said Runa man and mufflers. He asked him Do you know who is the bankrupt person? They said and mufflers who ended up Munna Dinara. What

Dear Hello, you 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. But then he had backed within one individual, he had slandered another individual, taking the rights of another individual, so much so that these people now starts 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 Morpheus is. And this is one of the biggest, you know, reminders in this verse. There's something that we need to ponder upon all the time, that we recite this in every single Salah every single day, so that we are reminded of this concept that we will one day stand in front of Allah subhana wa, 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 subhanho wa Taala that 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 Allah subhanho wa Taala he specifically tells us about your Medina. He specifically tells us about your deen and sortal in Fatah he says wama Adorama your Medina and what you will make you know what is your moody so mama Dada come from within and then again What do I make? You know what is your moody? Your mother tongue liquid enough soon enough cintia will Unruh yo ma Ed Nila, there 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 along 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 is 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 does not benefit unless I know what other than 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 Al hamdu Lillahi Rabbil aalameen. In this verse alone, you will see that Allah subhana wa Taala describes our belief in Allah subhana wa Tada. So we said that the first pillar of our belief in Allah was thought leader will be out the Lordship of Allah subhanho wa

Taala. And he does this by mentioning Robin and Amin. 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 subhanho wa Taala again it is found in the Robin 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 rough man or him, 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 will notice that Allah subhanho wa Taala mentions Maliki Ahmed, the Master of the Day of Judgment. Now the reason why these two verses go so perfectly together, because on that day of judgment, Allah subhana 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

subhanho wa Taala will be the most angry, His mercy and His compassion shouts

To 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, the supine Allah had judgment to be left in our hands. What a crazy world it would be. So for example, someone shoulder bumps you while you're walking somewhere, you would be like, awkward, they're heading and 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 of what's going to happen in the Hereafter, that man can mine 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 commands this 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, our aha moment for dunya your hamakua manifest sama that have mercy upon the people of the earth, and the one who is 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 subhanho wa Taala. And then Maliki on 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 beautiful 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 Day of 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 King besides Allah subhana wa tada 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 Malik and Malik. And that is our three

verses for today. What's the Lola who is sending Mubarak Ananda 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.