Nouman Ali Khan – Divine Warnings and Human Skepticism – Surah Qaf

Nouman Ali Khan
AI: Summary © The potential for destruction and the danger of war are discussed in a series of segments on the topic. messengers warn about "has been warned," worldly destruction of nations and the worst destruction than that, and the "immediate punishment" that comes with it. The third potential for war is the belief in revelation, and people should be more familiar with the third possibility of a warning from a enemy. The use of "immediate punishment" in Arabic language is discussed, and the use of "immediate punishment" in English is also discussed. The potential for destruction and the danger of war are also discussed, and the importance of being clear and transparent with others is emphasized.
AI: Transcript ©
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Messengers warn about 2 things. 1, worldly destruction

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of nations.

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2, the worst the worst destruction than that,

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the resurrection

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punishment that's coming thereafter. So there's it's 2

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parts. And you'll see in Meccan Surahs, they're

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2 they interplay with each other. As far

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as Allah is concerned,

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1 is just a preview to the next.

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So the fact that Nuh's nation was flooded

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is a preview to what's gonna happen when

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they are raised.

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Right? So they're not 1 or the other,

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it's 1 then the other.

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Allah has given this incredible noble Quran

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and he called upon it as evidence, you

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make your own conclusions but instead of pondering

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upon this Quran and instead of thinking about

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the majesty that it's giving you, instead the

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word bal is used. In other words, they

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didn't give it a chance. They didn't ponder

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upon it. They didn't think about it. And

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instead

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They found it strange that a warner came

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to them from among themselves.

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They 1 of the ways it's interpreted is

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how come no angel came? How come a

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warner came from among ourselves?

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It needs to be understood here that they

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didn't use the word messenger. How come a

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messenger came to them from among ourselves?

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Right? They all from among themselves. Rather a

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warner came, a came from among themselves. This

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sets the tone for the rest of the

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surah. A warning is about an imminent threat,

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a danger that is coming. And the danger

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that is coming, first of all, is their

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own death, and what is gonna transpire thereafter.

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But there are 2 in in the Quran,

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when you talk about nations being preached to,

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when they're being given a message by any

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messenger,

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messengers always talk about 2 different dangers.

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2 different dangers. 1 danger is long term,

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which is the day of judgment and whatever

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happens thereafter, Which means day of judgment connected

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with hellfire.

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Right? That's the danger.

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But the other danger is

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a messenger is here, which means you guys

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are on the brink of worldly

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destruction as well.

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The formula in the Quran is as follows.

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It's you know, if you don't study it

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carefully, you get the opposite conclusion of what

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I'm gonna say. And I'll start with the

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opposite conclusion.

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Messengers came, people didn't listen, nations got destroyed.

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That means messenger when messengers come, what's coming

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soon? Death and destruction. Destruction's coming soon. So

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messengers might as well be the angels of

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death and destruction because once they come, you

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know things are gonna go bad. And even

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Sunday school kids know, yeah yeah we know

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Nuh came and they drowned. Yeah yeah we

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know Hud came and you know.

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Messenger, doom. Messenger, doom. Messenger, doom. Isn't it?

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And you get this picture where you associate

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messengers with what? With doom. And that that's

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a really big problem.

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The the the the right way of looking

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at it, well, the way the Quran paints

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this picture is that Allah gave all societies

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a chance to flourish.

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And then societies took an evil turn. Societies

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glorified bad things.

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Their evil deeds were beautified to them by

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the shaitan, by the devil. And they would

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embrace those evil deeds, encourage each other to

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those evil deeds to the point where that

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society is on the brink of destruction.

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They're gonna fall apart anyway.

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And it is when they reach that brink

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of destruction,

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is when Allah sends a messenger to hope

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in hopes of turning the tide and saying,

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Guys, you're heading towards destruction.

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I'm here to try to stop you.

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I'm here to try to help you.

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Pretty much every time did they listen to

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those messengers or no?

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They didn't, and they ended up where they

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were gonna end up.

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The point that's being made in the Quran

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is not messengers came and they were destroyed,

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it's messengers came and even though they came,

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they were destroyed.

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The point being made is they tried to

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stop the destruction for happen from happening. The

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fact that they're telling you that this building

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is falling apart is not their fault. You're

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the 1 not taking care of the building.

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When you don't listen to their warnings and

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it falls apart, you don't say, well the

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last thing I remember is the guy was

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telling us the building is gonna fall apart

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and then it fell apart.

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You know like how people blame the weather

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forecast?

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You know, I'm just telling you what's coming.

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I'm giving you

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ample time to prepare yourselves and fix the

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problem. That's what messengers came to do. So

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once again summarizing,

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messengers warn about 2 things. 1,

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worldly destruction of nations.

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2, the worst

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destruction than that, the resurrection

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punishment that's coming thereafter. So there's it's 2

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parts. And you'll see in Makkan Surahs, they're

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2 they interplay with each other. As far

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as Allah is concerned, 1 is just a

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preview to the next.

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So the fact that Nuh's nation was flooded

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is a preview to what's gonna happen when

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they are raised.

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Right? So they're not 1 or the other,

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it's 1 then the other.

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So when Allah talks if he if he

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talks in the some surah about a nation

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being destroyed in this world,

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then he doesn't even have to say what

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happened to them afterwards.

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That's already understood.

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That's already lazim al malzum.

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It just necessarily leads to it. Okay?

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Now they found it strange. Allah doesn't say

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who. When you use a pronoun like they,

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then you're saying you didn't say the disbelievers

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found it strange, Jesus says they found it

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strange. So it's actually a comment about all

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of Makkah.

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First of all, it's a comment about all

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of Makkah.

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Everybody found it weird that a man from

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among them who's lived among them 40 years

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who they know so well, all of a

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sudden comes and gives them warnings.

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He's among us. You know, the the look

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at it generally,

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warnings have to come from the outside.

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You have to tune in to some broadcast,

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some announcement

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that you don't have access to to get

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a warning.

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Back in the day, if you were gonna

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get a warning about a tribe attacking

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or some enemy coming, it would have to

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be someone who was outside,

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who saw the enemy coming, and then they

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came running back in and said, by the

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way guys, there's an enemy coming. If you

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notice the Prophet

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did this, he stood on the top of

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the mount, and he in 1 of his

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first preaching sermons, he said,

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I swear by the morning that's coming. And

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when they heard that they thought, man, other

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side of the mountain,

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by morning the enemy will be here. They

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all gathered. And even the prophet

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asked that rhetorical question, if I was to

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tell you there's an emerging army on the

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other side of this mountain, would you believe

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me? And they said, yes we would. You

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know why? Because if he's on top of

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the mountain,

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he sees it.

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He sees

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it. But then he preached to them about

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something entirely different.

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The point is if 1 of you with

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no phone devices, would you know, because now

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we have things that connect us to the

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outside world. But imagine there aren't those things.

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And you're sitting in this room and 1

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of you says, by the way, there's a

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thing there's an army coming this way. Like

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where did you get this news?

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It's on your phone, somebody text you? No.

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I just know.

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What how who are you to warn? You're

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among you're sitting among us.

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So the idea that there's someone warning us

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who's from among us is weird.

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That's naturally strange.

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How could he

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Either he went out or someone from the

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outside came to him, that's all those the

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only 2 possibilities, there's no third possibility.

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So now the question is, someone from the

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outside did come to him?

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And of course the angel Jibreel came to

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him. When the angel Jibreel came to him,

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whether you believe it or not, it is

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actually pretty amazing

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to that's happening in our town?

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For real?

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And that's why even the jinn who believed,

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even those who believed in the Quran, they

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said,

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We heard a Quran that's strange. This is

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strange.

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And so if you look at the definition

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of ajab in the Arabic language, in

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Karuma

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It is actually denying something that has happened

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to you because it rarely ever happens. It's

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so unlikely that it would happen.

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Guys, sorry for the interruption in the middle

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of this lecture. Just before you continue, I

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wanna let you know and encourage you that

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I want you to sign up for bayonetv.com

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and help others sign up or even sponsor

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students for bayinatv.com

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so we can create worldwide communities of students

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that are studying the meanings and the benefit

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and the wisdom of the Quran,

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and

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are spreading that in their own circles. Thanks

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so much.

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This is the idea of something strange to

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the Arabs. How could it be? This is

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completely not normal. Right? Now by saying

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Allah is saying that it sends shockwaves across

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all of the region.

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Everybody is saying, he's saying that he's gonna

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he gets a message,

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he gets an angel talking to him. Now

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that message is made up of 3 things

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that are hard to believe.

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What are those 3 things?

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Allah,

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afterlife,

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and actually of them the hardest to believe

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is revelation.

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Believing in God, pretty common.

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Believing in some afterlife,

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pretty common.

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Believing that you receive and you get an

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angel talking to you from the sky, that's

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kinda hard to accept. You understand?

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So that third part is actually what everything

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else hinges on.

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It's actually belief in revelation

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that sets the tone for our belief in

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God and belief in the afterlife.

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It is the 1 that people are skeptical

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about the most.

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That's the 1 that people are skeptical about

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the most. For example,

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if somebody doesn't believe in the afterlife,

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you should not be arguing about the afterlife.

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That's actually a consequence of something before it.

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What is before it is? Do you believe

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in God?

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Well if you believe in a God, do

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you believe in an all powerful God?

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Okay. Well, if you believe in an all

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powerful god then at the very least you

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believe that an afterlife is possible.

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We got that far.

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Now there's still a step missing. Well, how

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do you know even if there is a

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God? Fine. I believe in a God, and

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I believe he's all powerful. He can create

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an afterlife if he wants.

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How do you know there's a heaven? He

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created a heaven or a *. How do

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I know he didn't just create a different

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planet and he's just gonna move us from

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here to there? Or we're gonna you know

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come back as cockroaches or you know cats

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reincarnation. How do you know that your concept

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of what's gonna happen

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is is right and my imagination of what's

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gonna happen is wrong?

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Well the only thing that can solve that

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problem

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is if God himself tells me what's gonna

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happen.

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Right? So there's afterlife,

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I'm not sure. Well maybe there is a

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god, fine. If there is a god, there's

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a possibility of an afterlife. Well, the only

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way you'll know what that afterlife looks like

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is through what?

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Revelation. The only thing that can solve that

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problem is revelation. I can have some concept

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of what that afterlife looks like, somebody else

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can have some other concept. Hindus have their

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concept of afterlife too.

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Right? The Christian concept of afterlife is very

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different from the Jewish concept of the afterlife.

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It is. They're they're 2 very different views.

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Even though they read the same book.

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You know? It's and that's very different from

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the Muslim concept of the afterlife.

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So it's gonna have to be solved by

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revelation.

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So now, they find it strange that a

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warner came to them from among themselves. So

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of the things that he's talking about, the

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thing they find the most strange is the

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warning.

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They're not so much worried about

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belief in God.

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Why is he giving us warnings?

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Now is the Quran only full of warnings?

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And did it come originally just to warn?

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Actually the Quran says

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You came to give good news

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and to give warning. So the Quran originally

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came to do what?

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Give good news. To give good news. Now

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and we already read that the Quran came

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to dignify people.

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The thing is, does it include warning?

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Yes.

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They reduced

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all of the message of the Quran

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to what?

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Warning.

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Allah is saying, I was trying to talk

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to you with dignity

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and part of that dignity was warning you,

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not the only thing, but part of it

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was warning you. By the way, how is

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warning someone dignifying someone? Listen,

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I respect you and out of respect for

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you, I'm telling you that you you need

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to file your taxes soon because they're pretty

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tough in Texas.

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You're gonna end up in court. I wouldn't

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want you to be in court.

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So I mean, I'm a lawyer, I'm a

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tax accountant, I'm just letting you know I

00:12:38 --> 00:12:41

noticed that you haven't filed, just letting you

00:12:41 --> 00:12:42

when somebody warns you, like, are they humiliating

00:12:42 --> 00:12:44

you or saving you from humiliation?

00:12:45 --> 00:12:47

They're saving you from humiliation. Even the warnings

00:12:47 --> 00:12:49

in the Quran are there to save you

00:12:49 --> 00:12:49

from humiliation.

00:12:50 --> 00:12:52

But when somebody is narrow minded and they

00:12:52 --> 00:12:54

don't wanna listen, they say, you know I

00:12:54 --> 00:12:56

felt really insulted when he talked to me

00:12:56 --> 00:12:58

about me getting my taxes straightened out or

00:12:58 --> 00:12:59

this and that, like you're like

00:13:00 --> 00:13:01

All you can think about is the fact

00:13:01 --> 00:13:04

that you were warned. You dismiss everything else.

00:13:04 --> 00:13:07

So notice the Quran is full of majd,

00:13:07 --> 00:13:09

but they've reduced it to just in doubt,

00:13:09 --> 00:13:11

just warning. It's so strange that he warns

00:13:11 --> 00:13:11

us.

00:13:13 --> 00:13:14

Why does he warn us?

00:13:15 --> 00:13:17

You know, I was and and you would

00:13:17 --> 00:13:19

think the Quran, if you warn someone and

00:13:19 --> 00:13:21

they're offended, then the Quran should change the

00:13:21 --> 00:13:22

stance. Okay. Okay. Let me be softer on

00:13:22 --> 00:13:24

you. Let me not give you warnings. Because

00:13:24 --> 00:13:26

that's what we do. When we talk to

00:13:26 --> 00:13:28

someone, we think about, well, if I tell

00:13:28 --> 00:13:29

them straight what it is they need to

00:13:29 --> 00:13:32

hear, they might get offended. So maybe I

00:13:32 --> 00:13:33

should not talk to them directly.

00:13:34 --> 00:13:37

But part of you respecting someone is you

00:13:37 --> 00:13:40

being clear and transparent and open with them.

00:13:40 --> 00:13:42

You tell them what you what they need

00:13:42 --> 00:13:44

to hear. You know the thought that crosses

00:13:44 --> 00:13:45

our mind, maybe I shouldn't say anything?

00:13:47 --> 00:13:49

And we think we maybe I shouldn't say

00:13:49 --> 00:13:50

anything out of respect.

00:13:52 --> 00:13:54

The Quran flips that equation and says it's

00:13:54 --> 00:13:56

because it Allah respects the human being, he

00:13:56 --> 00:13:57

says it like it is.

00:13:58 --> 00:14:00

Part of me respecting you is me being

00:14:00 --> 00:14:01

open with you.

00:14:02 --> 00:14:04

That's part of me respecting you.

00:14:04 --> 00:14:05

Even if I have to tell you the

00:14:05 --> 00:14:06

ugly truth,

00:14:07 --> 00:14:08

it is out of respect for you that

00:14:08 --> 00:14:10

I'm sincerely telling you like it is.

00:14:11 --> 00:14:13

That's how I see it.

00:14:14 --> 00:14:16

We have this superfluous superficial

00:14:17 --> 00:14:18

kind of let's just

00:14:19 --> 00:14:21

not say something or let's not let's ignore

00:14:21 --> 00:14:24

the warning side or the ugly truth side

00:14:24 --> 00:14:25

of it because we wouldn't wanna hurt somebody's

00:14:25 --> 00:14:26

feelings.

00:14:27 --> 00:14:28

And then we say we did this out

00:14:28 --> 00:14:29

of respect.

00:14:30 --> 00:14:31

Allah is changing that equation.

00:14:32 --> 00:14:35

Our transparency, our honesty does not take away

00:14:35 --> 00:14:35

respect.

00:14:39 --> 00:14:40

They say

00:14:41 --> 00:14:41

then,

00:14:43 --> 00:14:44

you know, the next words are not

00:14:46 --> 00:14:48

I was baffled by this.

00:14:48 --> 00:14:50

They found it strange that a warner came

00:14:50 --> 00:14:51

to them

00:14:51 --> 00:14:52

among themselves.

00:14:53 --> 00:14:56

Thus, they said this is a strange thing.

00:14:56 --> 00:14:56

No.

00:14:56 --> 00:14:58

Thus the so the disbelievers

00:14:59 --> 00:15:01

said this is a strange thing. In language,

00:15:01 --> 00:15:04

first, you mention a noun, then you mention

00:15:04 --> 00:15:04

a pronoun.

00:15:06 --> 00:15:07

Not the other way around.

00:15:07 --> 00:15:10

You say once upon a time there was

00:15:10 --> 00:15:10

a king,

00:15:11 --> 00:15:12

he was powerful.

00:15:13 --> 00:15:14

You don't say

00:15:15 --> 00:15:18

he, you know, he was powerful, the king

00:15:18 --> 00:15:19

went along.

00:15:20 --> 00:15:22

You mentioned king then you use he,

00:15:23 --> 00:15:26

isn't it? So you're expecting disbelievers

00:15:26 --> 00:15:27

and then they.

00:15:28 --> 00:15:29

What does the ayah do?

00:15:29 --> 00:15:30

They and then

00:15:31 --> 00:15:32

disbelievers. It flips it.

00:15:33 --> 00:15:35

This flip is important because now we're learning

00:15:35 --> 00:15:37

when he says they, he's referring to a

00:15:37 --> 00:15:37

large gathering.

00:15:38 --> 00:15:40

He's referring to everybody in Makkah. Some of

00:15:40 --> 00:15:42

those people are finding it strange initially that

00:15:42 --> 00:15:44

a warner did come, but they might even

00:15:44 --> 00:15:45

accept.

00:15:45 --> 00:15:47

It is strange for the rest of the

00:15:47 --> 00:15:49

that society. But within them, there's a group.

00:15:49 --> 00:15:51

Which group is this?

00:15:51 --> 00:15:52

Disbelievers.

00:15:52 --> 00:15:55

They're not just gonna say it's strange, they're

00:15:55 --> 00:15:57

gonna vocalize their criticism.

00:15:58 --> 00:16:00

See the first group found it strange but

00:16:00 --> 00:16:01

they're quiet.

00:16:01 --> 00:16:04

The second group came out and started talking,

00:16:04 --> 00:16:06

and the first thing that came out of

00:16:06 --> 00:16:06

their mouth is,

00:16:08 --> 00:16:10

This is a strange thing.

00:16:11 --> 00:16:13

This is pretty strange. Now then what is

00:16:13 --> 00:16:15

strange, we don't know yet.

00:16:15 --> 00:16:17

It's gonna be explained in the next ayah.

00:16:17 --> 00:16:19

But before we even say it, they've already

00:16:19 --> 00:16:22

criticized it. This is pretty weird. This is

00:16:22 --> 00:16:24

a weird thing. The word this by the

00:16:24 --> 00:16:25

way as opposed to that.

00:16:25 --> 00:16:28

What's the difference between this and that? Anybody

00:16:28 --> 00:16:28

know?

00:16:29 --> 00:16:31

This is near and that is far. So

00:16:31 --> 00:16:33

we're gonna pay attention to that. The word

00:16:33 --> 00:16:34

means this. The word means

00:16:35 --> 00:16:37

that. The next ayah will

00:16:37 --> 00:16:39

have this gonna have the word that. That's

00:16:39 --> 00:16:43

important. Why? Because they're saying, we've heard this

00:16:43 --> 00:16:44

enough times,

00:16:44 --> 00:16:46

this warning and this whatever is being told

00:16:46 --> 00:16:49

is actually in close proximity to us. We've

00:16:49 --> 00:16:51

internalized what you're saying at least to the

00:16:51 --> 00:16:53

point where we understand your point even though

00:16:53 --> 00:16:54

we don't accept it.

00:16:54 --> 00:16:55

So they say

00:16:57 --> 00:16:58

not but

00:17:01 --> 00:17:03

The like Ibn Kathir would say, they found

00:17:03 --> 00:17:04

it strange that they're gonna be raised after

00:17:04 --> 00:17:05

they die.

00:17:06 --> 00:17:07

So now look,

00:17:10 --> 00:17:12

When eventually we're gonna be dead,

00:17:13 --> 00:17:15

and when by the way, also means when

00:17:15 --> 00:17:16

all of a sudden we're gonna be dead,

00:17:17 --> 00:17:20

and we're gonna be turned into dust,

00:17:20 --> 00:17:21

dirt.

00:17:22 --> 00:17:24

We will be transformed and become nothing more

00:17:24 --> 00:17:25

than dirt.

00:17:27 --> 00:17:29

That is a far fetched return.

00:17:31 --> 00:17:33

In the Arabic language, the word

00:17:33 --> 00:17:34

also means

00:17:36 --> 00:17:37

Impossible.

00:17:37 --> 00:17:40

Bayid which means far away also means

00:17:41 --> 00:17:42

impossible. Okay? So

00:17:43 --> 00:17:44

So first of all,

00:17:44 --> 00:17:45

the

00:17:46 --> 00:17:48

question is being used used to express how

00:17:48 --> 00:17:50

weird they think this is, how strange they

00:17:50 --> 00:17:52

think it is, and also how it's impossible,

00:17:52 --> 00:17:54

it doesn't make any sense. In other words,

00:17:54 --> 00:17:56

in language sometimes you pose a question

00:17:57 --> 00:17:59

to make someone feel stupid.

00:18:00 --> 00:18:02

Oh, you're gonna teach me?

00:18:04 --> 00:18:07

Oh, he's gonna when you put it like,

00:18:07 --> 00:18:09

oh, we're gonna die and be brought back.

00:18:14 --> 00:18:14

Really?

00:18:15 --> 00:18:16

This is interesting.

00:18:17 --> 00:18:17

This is strange

00:18:18 --> 00:18:20

that when we're dead and we're reduced to

00:18:20 --> 00:18:21

nothing more than dirt,

00:18:23 --> 00:18:24

that must be a really

00:18:25 --> 00:18:27

long way back we're gonna come back.

00:18:28 --> 00:18:29

By the way,

00:18:29 --> 00:18:30

also

00:18:31 --> 00:18:33

Why? Because you don't just get buried and

00:18:33 --> 00:18:35

turned into dirt. How long does it take

00:18:35 --> 00:18:37

before a corpse is turned into just dirt

00:18:37 --> 00:18:38

and there's nothing left?

00:18:39 --> 00:18:40

Decades, maybe centuries.

00:18:41 --> 00:18:43

And then he says, from all the way

00:18:43 --> 00:18:45

that we're gonna be brought back?

00:18:45 --> 00:18:47

From that far away?

00:18:51 --> 00:18:52

I can't even imagine it.

00:19:01 --> 00:19:03

Right? So they say in Arabic, they say

00:19:03 --> 00:19:04

this is impossible.

00:19:05 --> 00:19:08

This is far fetched. Far fetched means, I'm

00:19:08 --> 00:19:10

translating it in the English idiom, it's impossible.

00:19:11 --> 00:19:13

The Arabs have an expression farther than the

00:19:13 --> 00:19:15

the falcon in the sky. What What that

00:19:15 --> 00:19:17

means is it's impossible to catch the falcon

00:19:17 --> 00:19:18

with your arms.

00:19:18 --> 00:19:21

So farther than that. Now, they

00:19:21 --> 00:19:22

also say

00:19:27 --> 00:19:29

This is pretty epic, it's gonna come back

00:19:29 --> 00:19:29

to

00:19:29 --> 00:19:30

to hit us later.

00:19:31 --> 00:19:32

They say,

00:19:33 --> 00:19:34

when we're dead

00:19:34 --> 00:19:36

and our body starts decaying

00:19:37 --> 00:19:38

and starts mixing with the dirt,

00:19:39 --> 00:19:41

some of those specks of dirt were our

00:19:41 --> 00:19:43

body ones, and some of those specks of

00:19:43 --> 00:19:47

dirt were always dirt. Yeah. And now when

00:19:47 --> 00:19:49

you dig up that dirt, it's just dirt.

00:19:50 --> 00:19:51

I don't know which speck was me and

00:19:51 --> 00:19:53

which speck was the dirt.

00:19:54 --> 00:19:55

How are you gonna bring me back? You'd

00:19:55 --> 00:19:58

first have to sift through it and find

00:19:58 --> 00:20:01

the original organic matter that was once me.

00:20:01 --> 00:20:03

And then even if you put all of

00:20:03 --> 00:20:05

those I mean Razi went that far. Razi

00:20:05 --> 00:20:07

is like let's imagine how they thought.

00:20:07 --> 00:20:09

He's like, okay. So what if you could

00:20:10 --> 00:20:11

pick all those specks of dust out and

00:20:11 --> 00:20:14

put them together? Now there's this mound that

00:20:14 --> 00:20:15

used to be you.

00:20:16 --> 00:20:17

Now what?

00:20:18 --> 00:20:20

Who's gonna mold this back into my body?

00:20:21 --> 00:20:23

And even if you did somehow, which is

00:20:23 --> 00:20:25

impossible, who's gonna breathe life back into it?

00:20:27 --> 00:20:29

You know? I I don't understand how this

00:20:29 --> 00:20:30

can ever happen.

00:20:32 --> 00:20:34

Then the other thing what they found strange

00:20:34 --> 00:20:37

was, why are you giving me warnings about

00:20:37 --> 00:20:38

what will happen

00:20:38 --> 00:20:40

after I die? The only warning I should

00:20:40 --> 00:20:42

ever get is that I will die.

00:20:44 --> 00:20:45

I don't care about once I'm dead, I

00:20:45 --> 00:20:46

don't even know warnings.

00:20:47 --> 00:20:48

I'm already dead.

00:20:50 --> 00:20:51

This is so strange that you're trying to

00:20:51 --> 00:20:52

warn me about something

00:20:53 --> 00:20:55

that it's too late,

00:20:55 --> 00:20:58

you know. For them life is to be

00:20:58 --> 00:20:59

preserved, and to them life is what you're

00:20:59 --> 00:21:00

living now.

00:21:01 --> 00:21:03

The only time they've heard warnings are warnings

00:21:03 --> 00:21:05

that put their immediate life in danger.

00:21:06 --> 00:21:08

How are you warning me about what's gonna

00:21:08 --> 00:21:09

happen in my grave?

00:21:09 --> 00:21:11

I know I'm gonna get eaten up.

00:21:11 --> 00:21:13

It's gonna be bad. So what?

00:21:22 --> 00:21:24

When we're lost, you can't even find remnants

00:21:24 --> 00:21:26

of us. We're gonna be brought a new

00:21:26 --> 00:21:26

creation.

00:21:28 --> 00:21:31

No, no. Instead they're completely in denial of

00:21:31 --> 00:21:32

meeting with their Master.

00:21:33 --> 00:21:34

So now the word rajah

00:21:36 --> 00:21:37

Arabic language is cool.

00:21:38 --> 00:21:40

You know, I'll give you some English words.

00:21:40 --> 00:21:41

They're hard, but I'll make them easy to

00:21:41 --> 00:21:44

understand. The word can be transitive and intransitive.

00:21:44 --> 00:21:45

It's.

00:21:46 --> 00:21:48

What that means is it affects oneself or

00:21:48 --> 00:21:49

affects another. Now let me tell you that

00:21:49 --> 00:21:50

in simple English.

00:21:53 --> 00:21:55

Could mean that is a very far fetched

00:21:55 --> 00:21:57

way for me to come back myself.

00:21:59 --> 00:22:00

I ain't coming back that way.

00:22:01 --> 00:22:03

It could also mean that is a very

00:22:03 --> 00:22:05

far fetched way for me to be brought

00:22:05 --> 00:22:06

back.

00:22:07 --> 00:22:08

Not just for me to come back but

00:22:08 --> 00:22:10

also for me to be

00:22:10 --> 00:22:12

brought back. Like what force is gonna bring

00:22:12 --> 00:22:12

me back?

00:22:13 --> 00:22:14

You're thinking first of all, I'm in charge

00:22:14 --> 00:22:16

of bringing myself back, I'm not coming back,

00:22:16 --> 00:22:18

I don't think I'm gonna be capable, and

00:22:18 --> 00:22:20

no force is gonna be capable of bringing

00:22:20 --> 00:22:22

me back, no power is gonna be capable

00:22:22 --> 00:22:23

of bringing me back.

00:22:24 --> 00:22:25

In the hadith Qudsi the Prophet SAWS SAW

00:22:25 --> 00:22:26

Allahu Alaihi

00:22:28 --> 00:22:28

Wasallam

00:22:32 --> 00:22:35

Allah says in these the Prophet is paraphrasing

00:22:35 --> 00:22:37

what Allah says, the first creation is not

00:22:37 --> 00:22:40

more difficult on me than bringing it back

00:22:40 --> 00:22:41

the second time.

00:22:41 --> 00:22:44

The logic of the Quran is natural.

00:22:44 --> 00:22:46

What that means is when I do something

00:22:46 --> 00:22:48

for the first time, it's harder. When I

00:22:48 --> 00:22:49

do it a second time, it's

00:22:50 --> 00:22:52

easier. Right? If you ask me even even

00:22:52 --> 00:22:54

as a teacher, if you were to ask

00:22:54 --> 00:22:56

me to teach a particular surah the first

00:22:56 --> 00:22:57

time, it's gonna be exhausting.

00:22:58 --> 00:22:59

The second time much easier.

00:22:59 --> 00:23:00

Actually,

00:23:01 --> 00:23:01

naturally,

00:23:02 --> 00:23:03

the second time will be better.

00:23:04 --> 00:23:06

Just naturally, the second time will be better.

00:23:06 --> 00:23:08

Same thing with people who build,

00:23:09 --> 00:23:10

same thing with people who cook, same thing

00:23:10 --> 00:23:13

with people Anything you do, first time is

00:23:13 --> 00:23:13

harder,

00:23:14 --> 00:23:17

second time is what? Easier. Easier and better.

00:23:17 --> 00:23:20

And literally what Allah says about the last

00:23:20 --> 00:23:21

about the next life,

00:23:23 --> 00:23:24

The next life is actually

00:23:24 --> 00:23:26

not only easy for Allah

00:23:28 --> 00:23:30

but it's also better. It'll make you the

00:23:30 --> 00:23:31

second time even better than he did the

00:23:31 --> 00:23:32

first time. SubhanAllah.

00:23:33 --> 00:23:36

Assalamu alaikum everyone. There are almost 50, 000

00:23:36 --> 00:23:38

students around the world that are interested on

00:23:38 --> 00:23:40

top of the students we have in studying

00:23:40 --> 00:23:42

the Quran and its meanings, and being able

00:23:42 --> 00:23:44

to learn that and share that with family

00:23:44 --> 00:23:46

and friends, and they need sponsorships, which is

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not very expensive. So if you can help

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sponsor students on Bayina TV, please do so

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and visit our sponsorship page. I appreciate it

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so much. And pray that Allah gives our

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mission success, and we're able to share the

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meanings of the Quran, and the beauty of

00:23:57 --> 00:23:58

it, the world over.

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