Channel: Taimiyyah Zubair
Al-Baqarah 284-286 Word-Analysis and Tafsir 284-286
to number 39, sort of sort of akara 284 to 286.
Linda emf is somehow what you wanna feel free
to allow belongs, whatever is in the heavens and whatever is in the earth. What interval do Matthew unfussy come, whether you show what is within yourselves, oh to foo, or conceal it, you have super convenient.
Allah will bring you to account for it. Find out thoroughly monisha then He will forgive whomsoever He wills while you are the woman, Yeshua, and punish whomsoever He wills, will law who are either militia in Cadiz. And Allah is over all things competent.
In the previous verse, we learned that a person who hides the Shahada, a person who hides the testimony, that he has, then what is he doing? He is committing sin in his heart.
From this we learn that a person's heart also commits sins,
and that a person's heart also commits, good deeds, actions that Allah soprano, dada likes and he approves.
Over here, in this ayah, we see that whatever a person does, whether he keeps it in his heart, or he expresses it, he doesn't share it with anyone, or he shares it with the entire world. Allah is the Malik Allah is the owner of Allah is Alicia in our name, and therefore, he can call us to account for everything. He can hold us accountable for everything, whether we keep it in our hearts, or we make it known to everyone. Why, because Lima Hema is semi YT when I fill up to Allah belongs, everything that is in the heavens, and everything that is in the earth, lay lamb over here is of milkier it is of possession. lillah he for Allah, meaning to Allah belongs entirely and completely
what belongs to Allah entirely and completely manifesta my worth everything in the heavens, when I fill up and everything in the earth.
So everything in the heavens and the earth belongs completely to Allah, how that everything is in the heavens and the earth is what is among us, in the sense that everything is his Hulk, it is His creation. Everything is is our meaning all of that which exists in the heavens and the earth are what they are servants of Allah.
And they're also the possessions of Allah. Allah is the one who fully and completely owns them. Allah is their mood a bit. Allah is their planner.
Allah is the one who decides everything concerning them what math is somehow worth, whatever that is in the heavens. What does it mean by this math is somehow worth metal over here indicates everything, whether it's material or immaterial, whether it is tangible or intangible, whether it is something huge, or something tiny, whether it is something known to us or something that is hidden from us. And what is in the heavens, what is in the sun, our
there is a loss of handled on us Ouch. There is a loss of planet artists could see.
And we learned in the ayatul kursi was the article to see you whose similarity with
his could see, it encompasses what a silhouette Well, it's huge to Allah is the owner of that could see and that could see which is much smaller compared to their ash, who is the owner of the house. Allah is the owner of the house. What else is in the heavens, the unwashed, the souls who owns them. A loss of planet either owns them. What else is in the heavens? The stars, the planets, the galaxies?
So much creation that we know of that we don't even know of.
Lilith he Murphy summer word, to a lot belongs everything in the heavens imagine everything. We don't even know what's
out there, the semi water so massive There are so huge. If we intend to travel from one point to the summer worth to the other, we cannot do that.
And Allah is the owner of all of that one market. And he is also the owner of everything that is on the earth,
whether it's on the land, or in the sea, whether it's on the surface of the earth, or hidden inside the earth, buried inside the earth method or whether it is a creation that is often that has intellect that has reason, like human beings, or it is some creation that does not have outcome. It is something that is lifeless.
Like for example, rocks or mountains, whether it's something visible to us, or not visible to us, whether it is other people, or it is the gym that we don't see who owns them, who owns everything, who owns us, Allah lilla He manifests in our wonderful.
We don't even know what all exists in the heavens and here.
And if we know we can ever count it, we can ever enumerate
and if we estimate their number, their existence, we don't have any control over it. We don't have any authority over it, because it is all in the possession of Allah soprano.
Lila Hema is similar to a woman to fill out
and in the earth is also Me, myself, who is my owner, who is my Malik, whose possession Am I whose Hulk Am I who am I?
of law, he is my Malik.
lahemaa facility will have and if everything in the heavens and the earth belongs to Allah, will be is Allah. And we human beings have been given the choice the freewill to obey a larger disobey Allah, what suits us,
then we should also be Allah. Because if we don't have Allah, still, we are his possession. Still, he owns us still he has authority over us.
lilla Hema system Allah to my friend, he is a supreme authority.
What interval do and if you review, if you disclose, if you express to do from Bethel Well, from the word blue, which is to express something to make something clear. So, if you make known, meaning, you are human beings, if you make known Murphy unphysical, that which is in yourselves that which is in your kulu in your hearts, what is in our hearts,
our feelings, our thoughts, our intentions, our love, hatred, anger, arrogance, wishes, desires, greed, envy, positive and negative
Murphy unphysical whatever that is in your hearts, if you make it known. Now, how does a person make that which is in his heart known how?
Either through words or through actions.
For example, a person has love for someone in his heart, a person intends to do something and he makes it known how, by telling another about that love or by telling another about that intention, the moment he verbalizes that it becomes known.
Similarly, a person can also make known what is in his heart, how, by acting upon it, the moment a person does something, he performs an action. He makes it known. People find out about it. Okay, this is what he wanted to do. This is what he had planned. This is what he does. into Murphy and physical. If you reveal what is in your hearts, out of Who are you hide it
from the fetters. Ha, fair? Yeah, from the word fluffy, which means to hide something, to conceal something to keep it unknown. So you hide it. You don't tell anyone about it.
It's a feeling. It's a thought. It's an intention that you keep secret in your heart. You don't share it with anyone. Or it's a feeling. It's a thought. It's an intention that you only keep in your heart. You don't act upon it.
But there's a lot to say.
Whether you show it
You don't show it. It's in your heart. Therefore, you have Sybil can be Hitler, Allah will call me to account for it.
You have come from has seen from the word he said, which is to hold someone accountable for an action, to hold someone accountable for something that they have done. And remember that hisab does not necessarily include punishment. It does not necessarily include punishment. It's to hold someone accountable,
to make them realize that this is what you've done, you have actually done it. And this is what you technically deserve for it.
You have some combat Hitler, Allah will call you to a comfort, meaning he will make you aware of all that you have done of all that you have concealed when, on the day of judgment.
So we see over here, that Allah is the owner of everything, including us, whether we show something, or we don't show something.
It doesn't make a difference to Allah.
Allah is fully aware of what we think of what we say, what we feel, and what we do.
Why, because he is because Alicia in earlier he is knowing of everything
we learned sort of earlier in 129, Allah says, in Darfur, Matthew, so duty come out to Boo Hoo yarlung, hava warilla Memphis, some our woman, Phil, will law who are either coalition in comedy, say, whether you hide what is in your hearts, or reveal it, Allah knows it. And he knows what is in the heavens and what is in the earth. And Allah is Able to do all things. So whether we show it, or we don't show it, Allah knows about it.
And remember, that the moment a person manifests what is in his heart, how, by uttering it, or by doing it, he will definitely be held accountable.
The moment a person utters a person does what is in his heart, what is in his mind, then he will be held accountable.
As for what a person conceals, in his heart, it will be exposed on the Day of Judgment,
which is why the word EU has become has been used, which doesn't necessarily entail punishment. But what it means is that Allah will make it known to you why because Allah already knows about it. And then after exposing it, it is up to him for your,
for your deployment.
For your funeral, Lima Yeshua, he can forgive whomsoever He wills while you're at the moment. And he can punish whomsoever He wills, young Pharaoh from lying fair.
And what does not mean forgiveness. Literally, it means to cover something.
The word milkfat, which is from the same route is used for a helmet, what does it do? It covers the head, and at the same time, it also protects the head.
So mofetil is set through them, Martha was around.
It is to conceal the sin, to hide the sin, to cover the sin, along with forgiveness for the sin, overlooking the sin, not calling the person to account for that sin.
You have some convenient, meaning you will make it known to you he will call you to comfort on the Day of Judgment. And once he tells you about what you've done, what was in your heart, what you said what you did what you did not show, then it's up to him. He can forgive whomsoever He wills when you are unable to share and He will punish whomsoever He will, he will not what are the conditions are included and Allah is able over
the name of Allah soprano vida de is mu fetters off that are from the word goodra. And CUDA is used for ability, but he is one who has complete ability, one who does whatever he wishes, whatever he wishes, whatever he wants, obviously, according to his wisdom, which is why only Allah subhanaw taala can be studied, no human being can be produced
only a luck and because the owner is study the Malik is studied. The mum Luke, Luke cannot be coded will not wear either condition.
So we belong to Him, we have to return to Him. And all of our affairs are also in his hands. It is up to him, whether he forgives us or he does not forgive us.
Let's listen to the recitation of this. And then we'll discuss some of the lessons some of the aspects that we learn from this
Do you wanna feel
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everything belongs to us.
Whether it is things that we see, or things that we don't see whether it is animals, or the jinn, or the angels, animate objects or inanimate objects, whether it is creation that flies or it is creation, that's whims, or it is creation that walks or crawls. Who does it belong to? Allah Subhana. Allah is its magic.
And no one else can be. It's Malik.
Only Allah is the Malik, we human beings are not owners. We are not medic at all. Why? Because we have not created these things ourselves.
And even if we claim that we have made them with our own hands, still, we don't have complete control over them.
You go purchase something, it's in your name, isn't it? For example, a machine a computer that you buy? It's in your name? It's licensed to you. But do you have absolute control over it? No, you don't.
Who is the real magic of everything else.
And we human beings, we also belong to Allah.
And we have been given a choice to obey Allah or to disobey Allah to follow his instructions, or to not follow his instructions. But Allah has clarified the way of guidance for all of us.
We have read so little,
we have memorized the translation of cervical dakara. And we have seen so many commands, so many instructions have been given, the way of guidance has been clarified.
But we have been left with a choice. It's up to you. You do it, or you don't do it. It's completely up to you. It's your choice. However, remember the fact that you belong to Allah.
Whether you obey Him, or you don't, you follow His commands, or you don't, don't forget that you belong to Allah, He is your Malik. And because he is your Manik, you are not here forever. You are going back to Allah.
Therefore it is in your favor. If while you're here, you have a last panel that
we see that every single thing has an end in dystonia. Every single thing has in it, a season comes, and it goes, summer comes. And then winter comes. The trees are nice and bright. They're green, they're lush, and then one called wind. And what happens? The turn orange, nothing in this linear is permanent. We are also not permanent. Each one of us is going back to Allah, y for the purpose of herself. We are going back to Allah y for accountability for hisab. You have super convenient lair. And what does that mean? That the freedom that I gave you? What did you do with it?
The choice that I gave you? What did you do?
Did you choose to do what I told you to do? Did you choose to do what I told you to do?
Similarly, your strengths, your abilities, your faculties, whatever that I gave you, whatever that I'm also proud of that has given us our eyes, our ears, our minds our time? What did you do with it?
Did you use them to obey Allah? Or did you use them to disobey Allah?
So we see that all of our actions, they are going to be accounted for on the Day of Judgment, Allah is going to ask us about
what individu Murphy and forsaken otaku, you have said Camila. And as for Murphy and physical, what is in your hearts? What is in yourself? What is it? thoughts, feelings? If you look at it, if you reflect on it for a moment, there are so many thoughts. There are so many feelings that cross our minds all the time. One moment we're thinking about one thing and another moment we're thinking about a company
Our minds are always working, even when we're exhausted. Even when we're tired even when we're sleeping. We're dreaming.
Our minds are always function. It is said that in one second 800 things can cross a person's mind. I imagine if in one second, so many things can cross your mind. How can you ever verbalize all of them? How can you ever share them with someone? Okay, forget about verbalizing. How can you even act upon every single thing that crosses your mind? You can't. Because there are so many things that are coming into your mind. So many things that go through your mind, through your heart. So many intention, so many feelings, so many thoughts, so many memories.
So we think, and we forget, we think one moment, and the other moment, we don't know what we were thinking previously. But Allah subhanaw taala does not forget what crosses our mind.
Allah Subhana, Allah does not forget what we think in our minds, what we think in our hearts, what we feed in our hearts. Allah doesn't forget, you has to become the healer, he will call you to account for it.
So in the sight of Allah, no thought, no intention, no wish, no feeling is forgotten. Everything is recorded. Everything is written, and on the Day of Judgment, we will be held accountable for them.
You have to comprehend that, usually, we think that it's only our apparent actions, our physical actions that are being recorded, that Allah subhanaw taala will judge us for, but it's also our thoughts, our feelings, our intentions, even they are very well known to us.
But if you think of it, when it comes to our thoughts when it comes to our feelings, are your feelings and your thoughts in your control? Are they? Can you control them? No, you can't.
Some thoughts, some feelings that come up in your mind, in your heart. And you tell yourself, stop it. Don't think about this, don't think like this? And Other thoughts? What happens that keep coming again and again, again, and again. You try to stop yourself. And then you think again, but all of them are known to our most primal.
We see that there are two types of actions that a person does. First of all, actions that are live their appearance, that are visible, that are tangible.
What does it mean by that? actions that are performed by our limbs? For example, a person says something.
It's tangible, it's live. The moment you say it, the moment you verbalize something, it is known to other people, they hear it.
Similarly, walking, you walk, people think it's lovely, it's a tangible action.
Similarly, looking, what is that? tangible? It is all here. Praying for Allah giving sadaqa doing all of this is what for him?
The second type of actions are bethlen. What does it mean by that? That they're hidden, hidden from who? hidden from people.
A person only keeps it in his heart. It is when a person talks to himself in his heart. When a person thinks and feels in his heart, when a person intends to do something in his heart, when he loves something, when he hates something in his heart, and he doesn't tell anybody about it. or later on, he tells somebody about it.
So there are two types of actions la hit and Bradley.
Allah Subhana. Allah says in Surah Islam is 36 in a summer, well, basora worldfood
the hearing the site and the ad and the heart
kulula colonna, economists oola about all those one will be questioned. If you look at it hearing. It is something tangible, you have control over it.
For example, if there's music playing, you can turn it off.
If somebody is using foul language, you can walk away. You can plug your ears, like we learned about the live intermodal dinner on him. Once he was passing by somewhere, and there was music or something like that. And you know what he did? He put his fingers in his ears. What do we do?
I'm not playing it or not listening to it. He put his fingers in his ears. And he said, This is what I saw the Prophet said.
So hearing it's tangible buffer seeing
When it comes to seeing something that is wrong, you can close your eyes, you can turn your face away, you can choose not to go to a place where you know there will be heroin. You can choose not to see something in which you know, there will be heroin. But the third thing is to add the heart.
Can you tell your heart not to feel something?
The feeling just comes Okay, then you can suppress it. But the feeling comes, can you stop it from coming? Can you stop it from emerging? Not necessarily.
But this Allah say, all of these things will be questioned about why? Because actions, they're also divided in one more way, which is that some actions are intentional. And other actions are unintentional,
intentional actions, deliberate actions, actions that a person has control over, the person will be called to account for them.
And unintentional actions, over which a person does not have any control, as long as he is suppressing them, as long as he is controlling them, as long as he dislikes them. Allah knows about his heart.
They're different. So over here, intentional actions are something that we will be questioned about. For example, you wish to go somewhere, when you stop yourself? No, I'm not going to go. You can control that action. You can control yourself from going or not going.
And remember that even intentional actions are of two types. What are they good actions and bad actions.
For example, when it comes to good actions, when it comes to a man faith, it could be warhead, it could also be belt and you remember the two categories that I told you, who I hit, and belting, it could be something that is tangible, and also something that is intangible. So good actions that are deliberate. For example, imagine when a person has a man in his heart.
When a person does something, when a person reads something, when a person listens to something to increase his emotion, this action is a good action that is intentional, and it is baffling. Similarly, when it comes to other good actions, there like the core, your son, saga, patience, yaqeen, certainty, love for a loss of love for those who Allah subhanaw taala likes, all of these are what good actions.
Then the bad actions, for example, neofolk, Hazard, envy, both hatred, negative thoughts about people negative thoughts about Allah. Now remember, that good and bad actions, both of them fall under intentional and unintentional. But we see that all of these things, all of these actions will be examined on the Day of Judgment.
They will be examined when on the Day of Judgment.
So we see that there are two types of actions that are intentional and unintentional. When it comes to intentional actions. There are two types, good and bad.
And we see that all of them will be examined on the Day of Judgment. So for example, when it comes to a man, what was the level of demand? What was the level of your pain?
When it comes to Sabbath? How much was the Sabbath? Was it at the first moment? Or was it after showing impatience?
has said, Hazard? What type of hazard was this? Was it justified? Remember that the Hadith about no envy is permissible except in two cases? Or was it because of something else?
All of these will be examined, and depending on their level, depending on the gravity depending on their seriousness, a person will be accounted for them on the Day of Judgment,
when it comes to negative thoughts, that a person tried to control them, or did he dwell upon them? Did he continue to think about them,
all of them, all of these actions of the heart will be examined on the Day of Judgment, intentional and unintentional actions that we can control and we can suppress, and feelings that come up, and we dwell upon them.
All of them will be examined. We don't include our IDs, I attend warehously than I do, and everything within the hearts, everything in the hearts will be obtained. It will be brought out, it will be laid open. This is what was in your heart. This is a love you had this is the hate you had. This is the envy you had. This is the hatred you had. This is your heart.
Just imagine if somebody were to tell us exactly how we feel exactly what we think.
What we can say,
are we going to be embarrassed, or are we going to be proud? We're hustling and I feel so do everything is going to be laid out, open up on the Day of Judgment.
So they're intentional actions, and they're also unintentional. When it comes to unintentional actions. What are the
actions that a person
does not have control over
actions that a person does not have control over. It is those thoughts, those feelings, which just come and go, we don't have any control over, stopping them from coming, stopping them from emerging. But we have control over them, in what way
to stop them or to not think about them.
So for example, what comes under unintentional?
Or was was a from shaytaan.
Or, for example, the feelings of jealousy or the feelings of hatred, initially, why? Because we're human beings, we see something we don't like it immediately. Like, why does she like that? or Why did she do that? or Why is she getting this? How come I'm not getting this? So the initial feelings, what are they unintentional, but if a person dwells upon them, if a person listens to the Westwater, then that action becomes intentional.
And remember that when it comes to the wasp associate on, who does he attack? Where does he attack where there is
where there is faith, obviously, where there is no treasure, the thief is not going to come there. Such a time is going to come and attack where there is a man, we learned that shavonne does not just attack the believers. But he also tried to affect the messengers, as we learned sort of hijacked 50 to a final fee only at the why, because shavon is our enemy.
And remember, that the heart is a source of actions, as we discussed earlier, that you know, at the heart is a source of actions. Whatever begins at heart, then it spreads. So when he attacks a heart with a wasa, then what happens, everything else becomes easy for him, he just has to put in one feeling of jealousy, one feeling of hatred for someone, and then what happens? we dwell upon it, we think about it, we shared we talk about it, we think more things, and then shaitan is successful.
So we see that shaitan is the one who brings was closer to the heart, initially, it is unintentional, but the moment the person begins to dwell upon it, the woman the person persists upon it, then a person is accountable for it.
And also remember, as we discussed earlier, that once a person manifests what is in his heart, what is in his mind by uttering it, or by doing it, then what happens, he is accountable for it,
then it's up to Allah, either he will forgive, or he will punish.
But remember, that thoughts that a person does not have control over many times, they're bad, they're negative.
So a person should not express them, he should not talk about them. He should not follow them up by action.
For example, you read something in the Quran, we're human being right.
Now one is that you have this confusion, you have this negative thought, and you keep it in your heart. And you say you pray to Allah, Oh Allah, you have said there is no way in your book, you guide me, you open my heart, you give me email, you make me understand. And the other is that you say to your friend, out loud in the class, out loud in the group. And what happens, everybody else starts thinking the same.
Similarly, there's something negative, that you feel, you feel overburdened, you feel very angry towards someone very upset with someone because of what they have done. One is that you keep that anger in your heart. And you say, oh, Allah, you give me such, you give me patience to accept you understand. And the other is that you go to everybody, you talk about it openly in front of everybody, what happens when we talk about it openly. When we verbalize it, then the virus spreads. And then it's not just us who are accountable for the sin that we ourselves have committed. But we're also accountable for what the other people do because of what we have said, because of what we
Remember, initial thoughts, initial feelings? Yes, we don't have control over them. But the moment we express them, the moment we utter them, the woman we follow them up by action, then we are accountable, which is why negative thoughts negative feelings must be suppressed in the heart.
A person should not verbalize it. Why? Because as long as a person keeps it in his heart, he's not accountable. We learn from a Hadith, the Prophet sallallahu Sallam said, Allah has pardoned my oma for what they say to themselves, what they say to themselves in their hearts, alas, pardon them for that, as long as they do not utter it, or act upon it. But the moment they utter the moment they act upon it, that's it. You're comfortable.
Because then it's not just you, it's also other people who get affected. Similarly, we learn from another Hadees that allows the panels are assessed as angels. If my servant intends to commit an evil deed, do not record it as such for him. If he only intends to perform an evil deed, it's just the intention, do not record it for him. And if he commits it, then write it for him as one evil deed. If he does it, if he follows it up by action. On the other hand, if he intends to perform a good deed, but did not perform it, then write it for him as one good deed. And if he performs it, then write it for him as 10 good deeds.
So we see that our intentions, our feelings, initially, okay, we don't have control over them.
But we must not verbalize them, we must not act upon them because then we're accountable.
And we see that these thoughts, these feelings, you know, you try to impress them, you try to fight against them, they disturb you, why am I thinking like this? Why am I feeling like this? Why am I like this again? How can this person doesn't feel any doubts? Why am I feeling all the doubts? why? why it happens. We see that the Sahaba this book, the prophets are allowed us to learn about this issue.
We learn that some people from amongst the companions of the messenger sallallahu Sallam came to him, and they said, Verily, We perceive in our minds, that which every one of us considers it, to grieve to express.
We feel we find in our hearts, that which we cannot even talk about. Its thoughts, its feelings, it's questions that we cannot even utter, it's wrong to even speak of these things.
The Prophet sallallahu Sallam said, Do you really find it in your heart? Do you really find these feelings in your heart and you really don't think it's appropriate to utter them? They said yes, upon this, the Prophet sallallahu Sallam remarked, that is a sign of a man
that is a sign of faith, what are
the negative thoughts that are coming into your heart, and you know that you must not express them?
Because just as we read earlier, that shape on comes where, where there is treasure.
So shavon will put these wasa shavon will put these negative thoughts shavon will put these ill feelings where, where there is some potential, where there is some potential to do something good. Because obviously shaitaan is our enemy. First of all, he doesn't want us to do any good. If we have decided to do something good. He puts negative thoughts that we become indecisive, we become shaky. And if we have done something, then we complain, and we waste the good that we have done. Because he's our enemy. That's what he wants. So what do we learn? What did the Sahaba do? They did not utter it. They did not say it.
So yes, we may have feelings of jealousy of envy of hatred, negative feelings, feeling overburdened, feeling very upset with our teachers, feeling very upset with our parents, with our friends. It's possible. It's possible, but don't verbalize it. Don't say it. Don't act upon it. The woman you do it, you're accountable.
So this doesn't mean that Okay, fine. I will only be accountable when I say when I do it. So it's okay. I can think whatever I can feel whatever, it's okay. No, we must also watch our hearts. Why? Because
even if you concede it, you have to comprehend. Allah May Allah will call you to confirm. It's up to him.
If out of the shyness of people out of embarrassment in front of people, we don't say something, we don't do something. Shouldn't we have higher of Allah and not feel those things? not think about those things.
Sometimes we do have negative thoughts. Sometimes we do have ill feelings. But this is why we're learning the Quran. This is why we're studying the Quran. This is why we're studying it for the second or third time. This is why we're continuing with our study of the Quran. Why? Because it reminds us to hold on reminded so we should try to limit these thoughts we should try to finish them from our hearts. What intermodal Dylan has he has the blue and forsaken umbrella and to have several take account of yourself before you are taken to account.
call yourself to account before you are taken to account.
So it's possible that some things in your heart but try to limit it.
Try to finish it.
For example, a person expresses some of the thoughts or feelings to take advice from others.
Now, even for that a person should, you know be very appropriate that he should only speak to someone who can advise him. And he should only speak as much as is necessary. As much as is necessary. Sometimes, instead of giving one detail, we talk about 10 things. And we don't just say we use our feelings a lot.
So that would be incorrect. And we say, I won't be venting.
A person should talk to the relevant people concerned people who can actually do something about it. Why because the matter is very serious. You have civil Colombian law. And if Allah asks us, why did you think like this, why did you feel like that? What can we say?
The matter is very serious.
field only me.
previous year was printed, assess they have purely Manisha, when you're at the building.
He can forgive whomsoever He wills. And he can punish whomsoever He wills.
Whoever Allah wills. And remember that Allah mushiya, his will, is based on his wisdom, on his knowledge. So he knows who is worthy of forgiveness, how much a person tried to oppress the negative feelings, to get rid of them. And how much a person how much a person continued with those feelings with those thoughts. How much a person spread those negative thoughts, those negative feelings, Allah knows. And with his knowledge with his wisdom, he will forgive whoever he was, and He will punish whomsoever He works.
And we see that on the Day of Judgment, a loss of penalty will call a person we'll call a believer close to himself, and he will ask him about every little action that he committed, including everything. Did you do this? Did you do this? And the person will say, yes, yes, to the point that a person will think that that's it, he's gone. He's done. He's doomed. And then what's the last point are going to say that I covered the sense for you in the dunya. And I will forgive them for you today.
I will forgive them for you today.
So obviously, a person has to be deserving of mercy deserving of forgiveness? And how does a person make himself deserving of forgiveness and mercy? How? By his effort?
How much is he striving to oppress these feelings? How much is he striving to oppress this negativity? How much is he controlling himself
and the negative thoughts, the negative feelings, whatever a person feels in his heart, he doesn't expose it. It's unintentional. Even for that, Allah says, You have overcome, he will show all of this to you. And then it's up to him, he will forgive whoever you have, He will punish whoever he was. So if a person finds out that on the Day of Judgment, he could be questioned about even the feelings in his heart, and if he wishes to have a clean start, then obviously a terrible minute them come in let them below
the person who repent from a sin is as though he never committed that sin.
Allah is the one who forgives, so we should seek forgiveness from Allah subhanaw taala.
Do you want
we don't know when this ayah was revealed. the companions of the Prophet sallallahu Sallam the Sahaba they were extremely worried. The Companions came to Allah's Messenger when this iron was revealed. And he said that they fell to their knees, and they said, O Messenger of Allah. We were asked to perform what we can bear of deeds, the prayer, the fast jihad, and charity. We were asked to perform these actions and we did
However this ayah was revealed to you, and we cannot bear it.
Meaning what is in our hearts? We don't have control over it. We don't have control over what's in our hearts.
And sometimes it happens that we learn of a command, we learn about something that it's not possible for me, it's completely impossible. What did the Prophet sallallahu Sallam say? He said, Do you want to repeat what the people of the two scriptures before you said? What did they say? Samir Nawaz Lena, we hear and we disobey, rather say, Samir Anna was a foreigner of a foreigner carrapateena. What do they kind of mostly say, we hear and we obey, and we seek your forgiveness or our Lord, and the return is to you.
And when the people accepted the statement, and their tongues recited it, all of the companions, they said the statement, Allah soprano data sent the following two verses. And of course, Sulu, Beamer, Andre univa be one.
And then now you can live alone, Epson Illa, Allah does not overburden a person beyond his scope. So it's possible that we find a pressing some feelings, some thoughts very difficult, but don't think that it's the end. Don't think it's impossible. Whose help should you seek Allah's help and whose forgiveness should you seek unless forgiveness? The prophets of Allah Islam advisor companions, say Samira, Noah Athena, I have heard, and I will try my best, but it will I need your forgiveness. I need your forgiveness little franja carrapateena where you they can Muslim.
So instead of becoming more hopeless, instead of becoming more negative at this point, a person should be hopeful of Allah forgiveness. And a person should seek forgiveness, for the thoughts that are intentional, and the thoughts that are unintentional. The actions that are intentional, and the actions that are unintentional,
am enough so louima only de la himer would be well meaning the messenger has believed in what was revealed to him from his Lord, and so have the believers.
The last two verses of Surah Baqarah are verses that are very precious.
We learn from a Hadees that is mentioned in Sahih Muslim in our best leather learn who said, while the Messenger of Allah sallallahu alayhi wa sallam was with Angel gibreel, he heard a noise from above debris and lifted his sight to the sky. And he said, this is a door that was open just now in heaven. And it was never opened before. An angel came down through the door to the Prophet sallallahu alayhi wa sallam, and said, receive the good news of two lights that you have been given, and which no prophet before you was given the opener of the book, meaning sort of In fact, he had the first slide, and the last is in sort of the locker room, you will not read a letter of them, but
you will be granted its benefit.
These two verses are very precious, and a door opened, which had never been opened before. And angel came down. And he told the prophets are allowed to sell and receive the good news of two lights, what are the two lights Surah Fatiha, and the last Ayat of Surah Baqarah. And these two verses, they have never been given to any messenger before any profit before. And you will not read a letter of these verses except that you will be granted its benefit.
We also learn from another Hadith in Muslim. The Prophet sallallahu Sallam said, I was given the final verses of Surah Baqarah from a treasure beneath the throne. No prophet before me was given them.
So where did these verses come from? They were given to him from where from a treasure beneath the throne. very precious verses. We also learn from another Hadith which is mentioned in the hate Muslim. That it was said that when the Messenger of Allah sallallahu wasallam went on the Israelite journey, he ascended to the civil settlement ahead in the seventh heaven. The Messenger of Allah sallallahu Sallam was then given three things. What were those three things that he was given the five prayers. The last is incidental Baqarah and forgiveness for whoever did not do shift with the last panel data from his oma.
So these verses were given to the Prophet settled on a visit and when, when he went for Mayor Lodge, generally, generally the way he came to the Prophet serovar
to it come down to him. But for these two verses, the Prophet sallallahu Sallam was called up in the heavens.
When he went for marriage, then he was given these verses. We also learned that whoever recites mancora vi attainment led Surah Al Baqarah, fi laylat, in Kavita, who, whoever recites the last to add insult to Baccarat at night, they will suffice for him there enough for him meaning there enough for his protection.
So these two verses are verses that are very precious. These verses were given to the Prophet sallallahu Sallam when he went for marriage. And the angel came down from a door that had never been opened before. To tell the prophets that alone is Allah, that these two verses were only given to him and not to any profit before.
And whoever recites these verses will be granted the benefit of these verses. And what's that benefit? that a person who recites these verses at night, they are sufficient for him, they're sufficient for his protection.
So what are these verses? Allah novelists who the messenger has believed? The Prophet of Allah has believed, emanate from a man? And what does the man mean to accept football, a crop to affirm and it's on to submit
to accept the truthfulness of something to affirm the truthfulness of something and to submit to it as well to accept it, to follow it, to live it. So, who has believed or Russell has believed? Who has the will soon? And over here is our had vagueness meaning of the messenger meaning the understood one, the one who is in your mind and who is that harmless little audience that he has believed? What does it mean by this? Why is Allah saying that the messenger has believed meaning? Allah soprano data is testifying to the fact that the messenger has believed Allah confirms the man of the messenger.
Allah confirms the man of the messenger
and am a novelist Who am Anna Russell has been mentioned separately over here with Elena, why, to show his high status to show his great status that the messenger has believed. What has he believed in Bhima owns either in a in that which has been revealed to him, what was revealed to the Prophet sort of on this on
the Quran, and along with the Quran, what else was given to the Prophet sallallahu Sallam? hekman wisdom and what do we know as hekman the Sunnah of the Prophet, sauropod Asana, like Allah says in Surah Nisa Ayah 113 what ends at Allahu la keytab will take Mata and Allah has revealed to you the book and the Wisdom.
So it's not just the Quran that was revealed to the Prophet sallallahu Sallam but it's also hikmah. It's also the understanding the implication, the application of the Quran,
and it has been revealed to him from who middle of Bihi from his Lord. Notice Allah says his Lord Allah subhanaw taala. Remember, we learned about rubia that has different levels, that Allah is the love of everyone and everything he has rubbed off on me, this is on Ruby aroma. Then there's Ruby hustle that he takes care, he nourishes, he provides the believers in especially that he doesn't have give them food and water and air to breathe, but he also gives them spiritual sustenance. He also gives them guidance. He also gives them they'll think, but then there is another level, which is rubia. That is hospital hos more specific. And that is especially with the profits, that he
doesn't just give them spiritual sustenance, but he also gives them what he directly.
So over here, Robbie, he has been mentioned because the Prophet salallahu alaihe salam, he didn't just receive guidance, but he received what hate from a loss.
Who else has believed one more minute and the believers meaning the believers have also believed?
Now the belief of the Prophet is based on observation and experience. The belief of the Prophet is based on what observation and experience the angel comes, the angel tells him, the prophets are allowed us and was shown so many things, he was made to see so many things, he was taken to marriage. So the belief of the messenger is based on observation experience on seminar on listening on the Shahada observation and the belief of the believers is based on
on whatever the messenger tells them. What
Wherever the Prophet tells them over here of us as the believers have also believed, why does he say that?
to praise them? That look even they believe? Look at them even they believe Allah is praising the man of the believers.
Now Allah says, colonna mana, all of them have believed,
meaning kanoa hit him in the messenger and all of the beavers altogether and individually, they believe in who believe in Allah. What does that mean by believing in Allah, believing in his existence, believing in His Will you hear that he is the only one who deserves worship He is the only Illa believing in his rubia that he is the rock. He is the Holic. He is the mother but he is the Razzak. So believing in first of all his existence. Secondly, his Ulu here, thirdly, his rubia And fourthly, his a smell and suffered His names and attributes. So they believe in Allah. And they also believe in one Malaika tea and his angels. Now the angels of Allah, we haven't seen them. We
don't know how many there are. We don't know the names of all of them. But we believe in their existence as they are, that they are the servants of Allah, and they do whatever Allah commanded them to do.
What could you be he and also his books, they also believe in the books of Allah, go to visit Florida kita. What is the mean by these books? These books refers to the books that are lost the panel data has revealed, whether we know of them, or we don't know of them. But we believe in the fact that Allah revealed books for the guidance of men guide. Some books we know of them, for example, the Torah, the Injeel, visible to serve Ebrahim Moosa, but there are other books, we have no idea about their names, we have no idea about who they were given to, we don't know. But what does Allah say? That they believe in the books of Allah,
that they believe in the fact that Allah revealed the books for the guidance of mankind?
What also Lee and also his messengers will serve as a torrent of Russell, that they also believe in the messengers of Allah, the messengers who were sent to guide people, and ask for the belief in the messengers, learn Uber vehicle, we do not make any distinction bainer I had a middle Rosalie between any one of his messengers, Nevada Rico, from federal cough, from the work that we do, which is to differentiate, to make distinction, to separate to divide. So we do not divide in any of the messengers of Allah. What does it mean by this, that when it comes to a man, when it comes to faith, we believe in all of the messengers,
we don't believe in some and disbelieve in others, like the people of the book did. They believe in some messengers, and the disbelief in other messengers, but as for the different levels of the messengers, obviously, that exists as we learned at the beginning of the third just till Kuru solo for burner, Baba Hoon, another, these are the messengers, some of them Allah has preferred over others. So yes, there is difference in the ranks in the status of the messengers. However, when it comes to believing in them, all of them are the same. Meaning a person must believe in all of the messengers learn to forgive kobina I had him midwayusa Lee, we do not differentiate between any of
the messengers. Now what was the duty of the messengers? Why were they sent? Why were they sent to guide people to deliver the message of Allah to the people as we learn? Allah subhanaw taala said to the Prophet, sort of audience and then, yeah, you have a soul bundle on Zilla economic messenger announced that which has been revealed to you from your Lord conveyed certain metadata is 67.
So we believe that all of the messengers, what did they do? They were sent by Allah to guide people, and they conveyed the message of Allah to the people
will call you, Samira. Now what a foreigner. And they said, We heard and we obeyed, who said, who said, have a soul? One more minute, at the beginning of the day, it was mentioned all of them. They believe in Allah, His angels, his books, his messengers, they believe in all of the messengers. And then Allah says, they don't just believe, but they say, Samir, now we're Aparna we have heard, and we have obeyed semana from summer and what the summer mean, to hear something, and also to accept it,
to hear and also to accept us, America over here doesn't
mean we have heard, what we have heard and accepted, whatever we have been commanded, whatever we have been instructed, we have heard it, and we have accepted it. And after accepting it, what a foreigner, we have obeyed a foreigner from Utah, which is to obey, to obey willingly. We'll call you Sameer in our authority, and they say we hear and we obey. So who is a true believer than just someone who believes? The someone who says that I believe in Allah and His messengers and his angels and his books? No. A true believer is one who has the right belief. And he follows that belief with some and if
he follows that belief with hearing with accepting and obedience,
because obedience is part of a man.
What do we read it so many places in the Quran in alladhina, amanu y mano salia.
Eman and our meadowside ahead, they always come together. They come hand in hand, they cannot be separated.
And a person can only do good deeds when he learns about them. And when he accepts them,
when he doesn't just learn about what has to be done, but he actually does semir now what are
we learning sort of the news if 51 Allah says in Americana CODEL movement Nina either do it a la hora su de la como avena. home in your kulu Samira now what a foreigner, what will the Eco home will mostly home, the only segment of the true believers, when they're called to Allah and His messenger to judge between them is that they say, we hear and we obey.
When they're called to the decision of Allah, what is their reaction we hear and we obey. What does Allah say? What will ecohome we'll move on and those are the successful ones.
Will carlu samina or Athena? So we have also heard a lot of verses, a lot of commands a lot of instructions into local Dhaka. So what should our reaction be? Samira? No, that's it put a full stop there. No. samina. What Aparna? Yes, we have heard, and we will be, it might seem difficult, but at least make the intention.
A foreigner we will obey insha Allah and Allah will help. Allah will make the way
What have we heard so far? And so
we have heard about our height about beliefs. For example, we don't need to go see.
It's about email. It's about belief. Similarly, we learnt about a guy that about ritual acts of worship, so much detail we learned about sonet.
So that will help remember, that pray, how facing the Qibla. And also, if you're in a situation of danger, in a situation of fear, then pray while walking or while writing. Similarly, we learnt about hedge, we learned about fasting, we learned about spending in the way of Allah.
Then we learned about a healthy yet about good manners. And what are they we learned about the rights of orphans about your son? What how to treat women taking care of parents being charitable. We also learned about more armella dealing with other people we learned about family life. We learned about finance. We learned about it, though we didn't borrow. We learned about so many things we learned about the stories of the prophets, our responsibility as a Muslim, oma Sameer, now we have heard, but now what are we going to do?
Are we just going to stop here and forget about what we have heard? Well,
this is something that must be followed because if some is not followed by a thought that a person forgets what he has heard.
Remember that if you don't follow up what you have heard with action, you will forget what you have heard. And it's possible that you get 100% on your test. But if you don't bring it to your action, you will forget
and also we see that if a person does not even listen.
If he does not do summer, can he obey Sameera come first and Athena comes afterwards. It's important to listen first, to learn first to get to know first and if a person does not take that first step, then obviously How is he going to obey? He will not know how to obey Allah. So Alhamdulillah for them to feel that we have been able to listen to the entire circle Baqarah and learn about the outcome that are given in it. But the next part of the sentence is our part. That now we have to follow this up by action. But obviously we're human beings. We forget we make money.
stakes. This is why Allah subhanaw taala has taught us to say, we'll find
your forgiveness or our Lord Your pardon or our Lord, who will find his forgiveness. And remember that of ronica over here means not lubu of Arnica or ness Luca of ronica we seek your forgiveness, the word of often doesn't actually have the meaning of we seek it just means forgiveness. Why does it have like this whole front door opener? Why hasn't it been said that we seek your forgiveness? Why? Because when a request is made, in short words, in a very short sentence, in just one word, it shows the urgency and the desperation of that request. Just as we heard earlier, that the money is what you were told, we'll call no hit bottom.
They were told to say hit and what is HIPAA also me forgiveness. similarity we learnt at the end of the first US civil hautala meaning who do civil atoma take upon yourself to say bla bla bla, so when the verb is not mentioned, when The L Word is not mentioned, then what does that show? urgency, desperation, in the request for Arnica, your forgiveness or have been at all our Lord. And you know, generally when it comes to making other robina comes first, it comes at the beginning. Over here we see the Florida proceeds robina. Why, to show more urgency, to show more desperation, that are annoying, we need your forgiveness, we seek your forgiveness, cover our sins, hide our sins overlook
our shortcomings. Because we cannot do this by ourselves. We are weak, we make mistakes, we learn, we forget, we try we are havanna carrapateena. We seek your forgiveness. And over here we see that the etiquette is that when a person is coming to the conclusion of something good, of a good task that he has done, what should he do? He should seek forgiveness. As we learned the Prophet sallallahu Sallam even when he conquered America, what was it all? In adjure and US law he will have what are eight and meseta faloona feeding allele of wotja for sub Bish, behind the rock bigger was the fellow who in who cannot
seek forgiveness of your Lord. Why? Because he knows about the mistakes that you may have made
about the shortcomings that you even are not aware of about where you fell short.
The Koran is the book of Allah, and it has some rights. It deserves respect.
And we as human beings, we may have disrespected The Book of Allah in some way or the other, we may have made some mistake in understanding in reciting in giving the Huck off this book. So finally, our Lord, forgive us. What he likened mercy unto you is the destination I will return is to a loss of data.
So we see that a person who accepts as false, a person who realizes his faults, he is the one who seeks forgiveness from Allah.
And a person who doesn't even realize that he's committed any false. What does that leave him up to? arrogance keeps?
He thinks, wow, what a big achievement. Look at me, look what I've done. I've done so much. But the fact is, that when a person realizes his mistakes, when he sees his faults, then he breezed through a loss upon the data for forgiveness, what he likened mercy and to you is the destination, the one who created us, the one who feeds us, the one who gives us the drink, the one who gave us the Quran, to him is our return.
We don't from a hadith which is mentioned in
the Prophet sallallahu Sallam said, amongst the people preceding your age, there was a man whom Allah had given a lot of money. He was very wealthy.
While he was in his deathbed, he called his sons and said, what type of father have I been to you? They replied, You have been a good father. He said, I have never done a single good deed. So when I died, burn me, crush my body and scatter the resulting ashes on a windy day, his sons did accordingly. But Allah gathered his particles and asked him, What made you do so? Why did you want your body to be burnt up and scattered? He replied, fear of you.
So Allah bestowed His mercy upon him, and he forgave him. When a person fears Allah, when a person seeks forgiveness for his sins, then Allah forgives the person, then Allah bestows His mercy upon him.
But if a person gets stuck there, No, I haven't committed any mistakes.
I have no faults at all. I'm perfect. Then he is deprived of the mercy of Allah.
What do they call mercy unto you as the destination? And if a person remembers that he is returning to Allah at the end he will go back to Allah. Only then will he be careful about his actions only then will you remember his sins and seek forgiveness for them.
We learn in Chicago is number six Allah says yeah, you will insane in naka de Haan in Arabic adhan familiar clearly, all mankind, indeed you are laboring towards your Lord with great exertion, and we'll meet it.
Meaning eventually your life will be over, you're on a journey.
We're in a coma see, one day comes and it goes, then finally a day will come. And before the evening will be gone, or an evening will come. And before the morning will be gone. We're in a coma See, life is short. It's gonna come to an end. Anytime we're in a coma.
Lay you can live Allahu nevsun illa.
Allah does not charge a soul except with its capacity. Now when it comes to the commands of the dean, when it comes to the loss of a loss or penalty, what do we think? It's too difficult. It's too hard. Just as you read in the previous verses, that when the iron elohiym fs unawatuna method was revealed as a habit, they became very worried. And they went up to the Prophet sallallahu Sallam and they said, This is too difficult. This is something that we cannot do. What does Allah say lair you can live on La Hoon Epson Illa Allah does not overburden us all more than it can bear. You can differ is from Tech leaf. And that leaf is to impose something difficult on a person. So a law does
not impose a person except with its with what is something that a person can do in normal circumstances with ease. So for example, if Allah has commanded us with five silhouette, it's possible he has not commanded us to pray 50 prayers. Ramadan is only one month Hajj is only once in a lifetime. The cat is only 2.5%.
For Salah do we do if you cannot do Tai Mo, for Salah stand up and pray if you cannot sit and pray if you cannot lie down and pray. Now you can live for long enough St. Lucia.
Allah knows us allies our up He is our harlot. He knows what we can do. He knows that we cannot do therefore trust him. When it comes to his commands. Trust Him. Whatever he has told us, whatever you've commanded us, it is possible for us to do it. Never think it's impossible. Then you can live alone Epson Ilsa Lohan, aka Sabbath, every person will have whatever it earned guseva anything that a person earns, with effort. We noticed this lamp, Lucha This shows that it's in his favor. Every person will get the consequence of what it has done.
Meaning any good deed that a person has done, he will get the reward for it.
Let her it's in its favor. Any good deed that you do, who's going to benefit you? yourself? So why worry? Why hesitate? First of all, it's something that you can do. Secondly, if you do it, it's for your own good. What are they hammock, the Sabbath and upon it against it is whatever that it acquired. Notice over here, it's really have an ally means against it. That the soul that every person is going to bear the responsibility is going to bear the burden is going to bear the sin of what it's true for.
Notice the word Sabbath and cassava. Is there a difference? Yes, cassava is just it's drove and ik that Shabbat means it strove to earn. It made the intention. it deliberately intentionally earned
for doing good deeds. Allah says the hammock I select because even when a person makes the intention to do something good, he doesn't really strive. He doesn't really do that action, he still gets one good deed
and ask for the sin only when a person does it, then he gets the same where are they here? Mark the server. Only when a person does that action, then he is sinful then he is accountable. So basically, we see over here, that the effort of each person is going to be examined on the Day of Judgment. Every person will be accounted will be rewarded, according to what he has learned. According to his effort. How much did he try
Did he just give up at the beginning? It's too hard. It's too difficult. It's impossible, or did he continue entity strive,
according to the effort is the reward. For example, if you work a certain number of hours, your wage will be accordingly. The more hours, the more reward, the less hours, the less reward the hammock so that we're on a hammock so that every person is going to get what it strives for.
robina Oh, our Lord, over here law teaches us that Pray, pray to Allah. Ask him for help. That open up Oh our Lord, led to a hidden do not catch us to a hidden from hanza heart that
which is to get someone and hold them accountable for sin. Don't hold us accountable. Don't punish us.
In Messina if we forget Messina from this yarn. And this yarn is to forget something that a person already knows. So yes, we have learned all of this. We have memorized the word toured, we have memorized the meanings. But we're human beings, we're insane. We forget
if we forget to follow what you have commanded us. If we forget to carry out the responsibilities that you have laid upon us, please don't punish us. Please don't hold us accountable.
Or if we make a mistake, a thought notice from ha ha for Hamza. And the word hot is used for an unintentional mistake. So we see that mission is to forget after having knowledge, and how is done out of ignorance,
out of ignorance that I don't even know. And I make a mistake.
If I forget after knowing, don't punish me if I do something wrong, because I don't know, don't punish me, forgive me.
In nesina, our partner if we forget, or if we make a mistake, because we don't know any better.
And when we learn that every action is going to be accounted for sometimes you don't realize an action we do we have no knowledge about it. We don't realize that it's a big deal. Or it's not a big deal.
We don't know. We don't have any knowledge. And sometimes we fear every little thing that I'm doing, how do I know what it's worth? Or have been led to a hidden in the center?
opener? Oh our Lord, why not? I mean eyeliner, and do not lay upon us that mean from the religious handyman hammer, which is to carry? So the men are Elena, meaning do not make us scary, do not lay upon us, isn't a burden. Do not put upon us Do not make us carry a burden, come at her motto, just as he put it on who are then Latino and karbolyn upon those people before us. Who are the people before us, the Jews and the Christians? What kind of a burden is it for is primarily a Lord that prevents it scarier from proceeding.
So just imagine a heavy burden. If you're carrying it, eventually, you're going to give up, you're going to start, you're going to slow down, you're going to end your journey, you're going to say That's it, I'm not going any further.
And the word is, is also used for a very heavy responsibility. Why? Because if you look at it, if a person is commanded with something very difficult, if a person is commanded with something very difficult, with something that is impossible, then what happens eventually says that's it, I'm not doing it. So don't lay upon us such difficult commands that make our journey in Sabina less difficult,
don't impose on us such commands such difficult commands that make our life difficult, and such commands that were given to the previous Omen that were given to the previous nations. For example, the Bani Israel, they were commanded that on the day of Sabbath, they were not allowed to do any work at all, remember, wasn't it very difficult? Of course it was. But for us for the Muslim woman, we have been told that on the day of Friday, make sure that you go for so that the Juma and after that, Go and do your work, Go and do your work.
And imagine if we did not have this freedom, imagine if the entire day was only for worship. Would it be possible to follow the deen it would be very difficult. So don't lay upon us such difficult commands that make our journey to life difficult. Rob Burnett Oh our Lord, what are to him in the end do not burden us to Herman
Hello, meme lamb as well. And the meal is to gradually load onto another a burden that is very heavy
to gradually load upon another a burden that is heavy. So a lot of men that do not burden us with what was difficult comments, mela Takata Navy that which we have no strength for that which we have no ability for no power for we have no power to bear it. And remember that over here led to Hamelin mela Takata NaVi it refers to the commands of the dean, the obligations of the dean. And it also refers to the difficulties and trials in life, difficulties and trials in life that are so difficult, that are so burden some that we have no ability to bear them. We have no strength to go through them. don't impose on us obligations, hardships, afflictions, that we cannot bear.
We're a foreigner and pardon us wherefore einfacher Well, wipe off Erie is Annette from us what whatever we have neglected our fulfilling our responsibilities, our neglects, forgive them. Well fit learner and forgive for us. Notice the different words for forgiveness are wipe off welfare, Lana, cover them what hammer and have mercy upon us.
Pardon us, forgive us and have mercy upon us. Forgive us For what? For the mistakes that we have made for the shortcomings
or will not forgive us. Pardon us cover those sins. Well, I don't Xena Yokoyama do not humiliate us on the Day of Judgment, what Hamner and have mercy on us. Why is mercy mentioned over here, Mercy of Allah subhanaw taala is that which a person needs to stop him to prevent him from making the mistake again.
You see, sometimes we make a mistake, Allah forgives us or he covers that sin. Nobody finds out about it. And what happens after some time we make the same mistake again.
But if a person is covered with that amount of Allah, then what does that mean? That that Rama would prevent him from falling into sin again, from repeating that same again from falling into another mistake another Air Warfare and warfare learner what Hamner anthem Alana You are our molar. You are our patron who is Moeller one who is turned to at the time of difficulty and one who is also able to help
while he is is someone whom you turn to for difficulty, but it's not necessary that the well he can help for example the value of a girl at the time of marriage. Okay.
He is there for her support, but many times he is unable to help her but Moeller is different Moeller is one who can also help
antimo Lana, you are our protector, our molar. You can help us you can assist us funds or not. So you help us I don't own caffeine against the disbelief in people.
Help us against the disbelieving people. So that we are victorious.
The recitation of these verses
aikaterini wakatobi. Mussolini
Mussolini walk on
We learned that the companions of the Prophet sallallahu sallam, when they would read this last verse is a little bacala. Robin Allah to Athena in nesina.
After each there are they would say, I mean, because it's a DA, it's a prayer to Allah.
So this was your practice and we should also do the same.
And it's for severe now, well dharna the Quran is a blessing. And we must listen to the words of Allah. We must focus on listening to the words of Allah. Because only when we listen, then can we obey, then can we follow then can we act upon it.
And if we skip a lesson or two the same, it's only a lesson then we have missed a part of the
it's a treasure that we have missed.
And make sure that you have done some myrina because if you haven't done severe enough, then you haven't done Aparna.
It's a part of the Quran. It's a treasure that we don't want to miss.