Tafseer of Surah An Naml #28 The Beast
Date:
Channel: Sulaiman Moola
Series: Sulaiman Moola - Ramadan 2024 - Tafseer of Surah An Naml
File Size: 19.15MB
Related
- Nouman Ali Khan – Purify Your Faith
- Omar Suleiman – Social Justice Episode 23 – Why is Riba Haram?
- Muhammad Alshareef – Dont feed the Robins
- Taimiyyah Zubair – Taleem al-Quran 2010 – Juz 15 – L142A
- Omar Suleiman – You Need Three Things To Be Happy
- Nouman Ali Khan – Values to Live by Inspired by Zul Qarnain
- Riad Ouarzazi – ROC Your Ramadan 2016 – Day 3
AI Generated Summary ©
The transcript discusses various examples of misunderstandings and accusations of blindness from various people. The third and fourth examples are discussed, with the latter being unable to see and guided by signs and landmarks. The message of Islam is that people should not follow predictions and show evidence of their actions. The importance of listening to animal and beast stories is emphasized, as it is a matter of whether someone denies their actions or tries to defend themselves.AI Generated Transcript ©
So verse 80 and verse 81, Allah
gives 3 analogies
to these,
infidels in terms of their obstinate nature and
their non compliance.
O
Muhammad
You cannot make the dead listen to your
message.
So in the first analogy, Allah subhanahu wa
ta'ala likens them,
in their aversion to the truth
as though they were a corpse, as though
they were dead.
You know, we would say, I'm talking to
the wall, my words are flying over your
ears.
Are you a human or do you have
ears or you don't have ears? At a
point of frustration,
were you getting no sense of follow-up or
reciprocation?
So these people, in terms of their aversion
to the truth,
and their denial to the truth, which of
course is pride and arrogance.
Allah
likens them number 1 to the dead and
the deceased.
Oh, Muhammad sallallahu alaihi wa sallam, you cannot
make the dead here. First one.
Nor can you make the deaf listen to
your call
more so when they turn their back in
aversion.
So one is you engaging with a person
who is hard hearing, who has speech impairment,
who has difficulty,
and I have had the honor and the
privilege of,
conducting,
you know, workshops for the deaf in in
in travels abroad.
And, masha'Allah, it's an active feature and it's
an amazing thing,
you know, and unfortunately,
we have not done adequate,
for this, marginalized
community. Although there is more awareness
that is coming about now and people are
doing,
to sign as they would say, sign your
lecture. You have braille for the visually impaired
or blind,
and then you sign your lecture in terms
of those that have
speech impairment or or, you know, who are
dumb. May Allah grant ease and half year
to 1 and all. So the second analogy
the Quran gives,
and you cannot make the deaf
hear,
If a person is deaf but he's looking
at you, there's facial expression,
he's doing lip reading,
there's there's movement. You're trying he's trying to
follow cognitively.
He's trying to comprehend.
Somehow you can make communication.
You can communicate.
But if a person cannot hear
and then he turns his back and he
moves away, how is that message going to
reach his how is he going to comprehend
that? In fact, I could say that if
a person has the hearing ability
and he turns his back on you and
he shows no interest,
then it is possible that even he won't
able to get the message. What's the English
proverb?
None can be more blind than the one
who does not want to see. And none
can be more deaf than the one who
does not want to hear. So if a
person does not want to hear, then I'm
afraid there's very little that can be done.
Let me say at this point, my brother
and my sister,
when the heart gets sealed, and why I
say this because today there are people out
there. You know, the Quran speaks about 2
types of verses. There are the clear cut
verses which are Muhamkumat,
which are the basis of the Quran. They
are clear. They are not vague. They are
not ambiguous.
It's clear cut. It's explicit. You can understand
and comprehend.
And there are certain verses in the Quran
that undoubtedly
are mysterious, are allegorical,
are are ambiguous.
And
Allah
wants us
to follow and oblige in terms of the
first verses, and in the second verses to
accept, submit, and
surrender.
But as for those in whose hearts, there
is deviation.
And if you surf the net, you will
find many of these people. May Allah save
us. Whose hearts are filled with misguidance, with
mischief,
with obnoxious motives, with deviation.
What does the Quran say?
They persist
on pursuing
the mysterious and the allegorical verses,
and they want to create or show or
display
a supposed form of inconsistency.
But at the very at the very inception,
the Quran tells you it is allegorical.
The Quran tells you it is mysterious.
The Quran tells you it is mutashabi
heart. May Allah save us. So if the
heart is blocked and sealed,
then then,
you know what, there's no way you can,
penetrate that heart. If you've decided to shut
your eyes, then nobody's gonna open it for
you. If you've decided to block your ears,
then nobody can unblock it.
So,
verse 81,
Allah
says,
the third analogy. And you cannot guide the
blind
from the deviation if they stray. If somebody
is is is blind, he doesn't have sight
and vision, and you're telling him, hey, you're
going in the wrong directions.
Walk this way. Can you see that land
post? Can you see that gas station? Can
you see that building? Can you see the
street? No. He cannot see it.
So now you're trying to communicate
with signs, with landmarks to someone who doesn't
have sight, who doesn't have vision.
So Allah gives the 3rd analogy to these
people, they choose in blindness. I mean look
at the look at the expression of the
Quran.
And as for the nation of Tamud,
Hadaynahum,
we guided them.
They opted
and preferred
blindness over guidance.
They said, no. No. No. No. We don't
wanna see.
They exchanged
deviation for guidance. Guidance? No. No. I don't
want it. Yeah. Yeah.
I'll
take
deviation.
So their their engagement,
their exercise
did not prosper.
They were not guided. May Allah save us.
Okay.
So who is going to listen to your
message, O Muhammad sallallahu alaihi wa sallam?
You can only make that person listen.
You know, a a a form which
transmits benefit.
I mean, to that person, the words will
be conveyed, but there will be no action.
There will be no reciprocation.
There will be no response.
But
that which has a follow-up, which has benefit
is
verse 81.
Those who bring iman on our verses,
in,
for whom Muslim
You cannot guide the blind from the deviation
if they
stray off.
You can only make that person here
who brings iman, who believes, for whom
and they submit and they submit.
So these are three analogies. May Allah
save us from that. May Allah allow our
our eyes,
the the apparent and the inner eye. The
inner eye. 1 is the apparent eye and
one is the inner eye.
As Allah says
in, chapter 22,
in Surah Al Hajj. It is not the
apparent eye that's blind, it's the inner eye
that's blind. May Allah open our organs and
our limbs that they are receptive for that
divine guidance. So when it's receptive,
subhanallah, you will learn from everything.
And when it's not receptive,
then you will frown on everything.
So, the Quran says that,
In chapter 2, in the 1st Jews, Allah
is not shy or ashamed to give the
analogy and the parable
of a mosquito. Famafokaha. Famafokaha,
it's mentioned there in the footnotes of Jalalayn,
has two explanations.
A mosquito or something bigger than a mosquito
or something more insignificant than a mosquito.
Those who believe in Allah, they say
Allah has given us a point of reflection
even from something so trivial and so small
and insignificant.
And those who are are disbelievers.
They say, but what does Allah mean? What
does he intend? What is he trying to
say?
Some are guided through that same analogy
and others are misled through that same analogy.
May Allah make us amongst those who are
guided through the examples and the analogy and
the verses of the Quran, Ameen
Now there is an academic discussion here, and
that is
And that has not been
mentioned in these verses, though the scholars have
expound on it in the commentary of these
verses, and that is the academic question, can
the dead hear or not?
So here, the Quran is not speaking about
those that are literally dead, but the Quran
figuratively and metaphorically
refers to these disbelievers as dead because of
their aversion to the truth. But, nonetheless, the
scholars have opened up the discussion of Sima'r
al Muhta. So just a quick passing discussion
on it, Can the dead hear? So our
our, you know, view, as mentioned by the
scholars is that, yes, the dead can hear.
Of course, only Allah can make them here.
No human can do it. Only Allah can.
And the proof of that is when the
prophet sallallahu alaihi wasallam addressed them. That's why
the scholars say from close on, when you
are addressing them close on and you speak
to them,
and you address the the,
the the dead in the well of Badr.
And he said to them,
Have you finally seen what Allah told you
to be the absolute truth? Because you died
it, you you denied it, you belied it,
you doubted it, you didn't accept it. And
the Sahaba said, O Prophet
can they listen? Are they hearing? And he
said, Yes, they are listening and they can
hear, however, they cannot reply.
Okay, so we move on verse 82,
and when the promise will be fulfilled,
meaning when the matter will be concluded,
referring to when the hour of
will occur, and implied meaning come close-up.
When the matter will be concluded and,
promise will be fulfilled upon them.
We will bring forth for them
a beast from the earth. Yes.
This sign of is known as
and this is the one verse in the
entire Quran in which Allah
speaks about it. Verse 82 of chapter 27.
We will bring forth. For them.
A beast. A from the earth. Narration suggests
Mount Safa will split and then this beast
will come out. It will be a huge
creature.
This
beast, this creature, this animal will then converse
with people. What will be the dialogue of
this animal? Most of the scholars say. So
it's gonna be a miracle. Can you imagine
Mount Saffat just splitting asunder, then this huge
creature just emerging? And that's the verse of
the Quran and the hadith of the prophet
sallallahu alaihi wasallam. If you cannot believe and
submit, there's no room for iman.
Iman is about belief and submission. We don't
say it's blind following because Allah has given
us so many things that are clear and
absolute, and that everything that Allah and his
Nabi has said have come to pass, have
come to fruition. Mean, we could study the
truth of Islam
based on the Maghibat and the prophecies of
the prophet sallallahu alaihi wasallam, which are staring
in our eyes, which is at 1400 years
ago. So
is
a creature. Remember, there will be the quakes.
Remember, there will be the duhan, the smoke.
Then there will be,
the eclipse that would happen. Then to.
The sun would rise from the west. At
that very time when the sun would rise
from the west, close-up onto that time, one
of the final signs of Qiyamah will be
the emergence of the beast of the earth.
What would be the dialogue? What would be
the message? The message as implied by most
scholars is
that the people, meaning the disbelievers,
did not believe and have conviction on our
verses.
So what would be the implied
wisdom
of the emergence of this creature as explained
by the scholars that Allah
will show to the disbelievers, but alas, it
would be too late for them to heed
the call.
That the prophets told you, the pious told
you, the noble told you, you ignored.
Today, you would realize that their message is
the truth, and you would have to listen
to it from an animal. You know, sometimes
your dad tells you you ignore. Your mom
tells you you ignore. Your parent tells you
you ignore. And then after that, you have
to end up and your foe tells you,
or your adversary tells you, or your boss
tells you, and you realize that you have
to do it. And then you say, if
only I did it when my mom told
me, I wouldn't have ended up in this
day. If only I did it when my
dad said it. But today, I have to
listen to it from someone whose interest I
am not convinced about.
Well, today you will have to hear it,
from an animal and a beast telling you
that you know what? You ought to have
believed in Allah
but once the sun rises from the west,
it would be too late. It would so
this will be Itma'am and lil hudja. It
will conclude
the proof against the disbelievers
that you were told, you were warned, you
were reminded. And like someone said, we know
in the hadith of Qiyamah,
it comes that the tree will speak and
inanimate objects will speak. And one of the
many wisdoms that it would speak is because
humans are mute. Humans are silent. They could
see brutality, oppression, tyranny, and people are silent.
And then they're diplomatic and they're euphemistic and
they smoke screen and and and and they
wouldn't have the courage and the confidence. So
Allah will make creatures speak. Allah will make
animals speak. Allah will make trees speak.
Let me say to you my brother and
my sister,
sometimes people hear about, Dajjal and Dajjal will
come and then when he comes, you know
what, we will identify him. Oh, he's one
eyed. Oh, the prophet of Allah told us,
let me run. No. No. No. With him,
everything will be sugarcoated.
There will be flamboyance. There will be opulence.
There will be wealth. There will be prominence,
and people will fall head onto that temptation.
And,
it would be a supreme type of trial
and fitna. May Allah save us and take
us before that time.
Well, Allah reminds us this time will be
then followed by
that is inevitable.
And what will happen in
And remember on that day when we will
resurrect
a host of those people who denied and
belied our verses.
For whom you, they will be restrained.
So use our own literally means they would
be restrained, meaning their volume, their multitudes will
be so much.
They would be restrained. They would be then
brought,
in the court of Allah
They would be summoned. And when they appear
and they arrive,
in the next verse,
when they come, when they arrive,
Allah will ask them, did you falsify?
Did you deny? Did you belay my verses?
Without encompassing
it in your knowledge.
Or then speak, what else did you do?
So in this verse, I don't want to
go into too much detail.
Allah
says that the criminals, the disbelievers, the sinners
will be summoned. They will be then interrogated,
and then they will be rebuked, chastised, admonished.
But coupled with that, there's one point here
to highlight amongst the other reflections.
You denied my verses
without
reflecting.
So
to deny the verses is disbelief. It's a
grave sin. But to do so without reflecting
aggravates and exacerbates
and compounds the offense.
You know, sometimes you're talking to someone. No.
No. I'm not listening. No. I'm not listening.
No. I don't agree. I don't but listen
no. No. I don't agree.
But
but wait,
sleep over the matter,
introspect,
ponder. Don't go into denial mode without listening.
No, no, no. The crime of this person
is more intense. If you took the matter,
you slept over the matter, and you came
back in the morning and you say, I
don't agree. That doesn't take away the point
that denial of truth remains a crime. But
the person who was not open to listen,
his crime is more severe. And this is
what he mentioned in Marif ul Quran.
And perhaps I must mention, even as scholars
when you pass in a fatwa, you pass
in a judgment.
That you do not pass judgment until you
do not encapsulate
all angles of that query, and you don't
understand it in a holistic way.
Allah
says to them that,
Allah
says to them
that
The word will come to pass. The promise
will fall upon them. Because
of their transgression.
And on that day of,
they will be silent. They will be mute.
They will not be able to speak because
they would know within themselves that they have
committed the wrong. They are guilty
and, at that time, they will have nothing
to answer or respond. And in certain verses
where it appears that they will reply or
respond or try and defend or or excuse
themselves, This refers to different stages and phases,
of the day of.
We ask Allah
to save us from al Fazar al Akbar,
the supreme horror of the day of Qiyamah,
and may he make us amongst those fortunate
people who are granted
Rabbil A'lamin.
Rabbil A'lamin.