Thematic Tafseer Juz 21, Last 10 nights of Ramadan
Date:
Channel: Tom Facchine
File Size: 71.07MB
Related
- The Deen Show – Mar Mari Emmanuel THREATENED by the Head Christian Assyrian Bishop of Australia
- Ismail Kamdar – Revision – History of Sects – Audio
- Tom Facchine – TRIBALISM among MUSLIMS
- Bilal Dannoun – Superiority Of The Poor And Kind Treatment Of Orphans
- Mohammad Qutub – Quran Tafseer al-Baqarah – Their Hearts Are Alike
- Tom Facchine – Beginning Classical Arabic Lesson 43
- Wael Ibrahim – Finding Peace #18 Dhikr – The desires of both worlds
AI Generated Summary ©
Speaker 1 discusses the importance of flexibility in achieving spiritual well-being and emphasizes the need for individuals to understand the nuances of achieving it. They also mention a upcoming discussion onams and the importance of flexibility for achieving spiritual well-being. The discussion will focus on the challenges of achieving spiritual well-being and how to manage them effectively.AI Generated Transcript ©
Bismillah al Rahman al Rahim Al hamdu lillah wa salatu salam ala
I was trying to go live on my laptop, but it wasn't working. So I switched over to my phone and shot a lot of so work better.
So one thing that I wanted to do was a somatic tafsir. For the last 10 nights, the odd nights starting with tonight, tonight is the 21st.
And so every other day in Sharla, in addition to the upcoming Friday,
talk,
we'll be doing in sha Allah thematic tafsir of the relevant juice for that night. So tonight is the 21st juice, which starts at the very end, the last couple pages of Surah, to the iron cowboy boots,
the chapter of the spider.
In the very beginning of this Jews, Allah, He lays out principles of dialogue with people who have received previous Revelation, He says, will lead to a judge who Lal Kitab in liability here accent or inland Latina, voila, momentum. So I says that, don't argue with the people of the book that people who have been given revelation before you accept with that, which is better.
Except and then Allah lays out an exception. And we'll talk about this in a moment in sha Allah, except for those who oppress you.
Except for those who are oppressors from among them.
So there's a couple of benefits to this particular AI. One of them is that having dialogue in the first place is important. And anything that the city gives provisions for it gives guidance for is something that has importance. And so having dialogue with these other groups of people, whether they be Christians, or Jews or other people is important. Why is it important? It's important because it is a test of our sincerity to one good for these people. Right? There's this kind of attitude that's very popular in our modern secular societies, which tells everybody that you know, whatever you're doing, it's okay. And you have your path to heaven or your path to God, and I have
my path to God. And we're just not going to talk about it.
In Islam, we want good for other people, that's a mark of our sincerity if we want good for other people. And part of being sincere and wanting good for other people is that you want them to get to Paradise as well. Just as you have guidance, and you have certainty and your faith, you want to have a similar amount of certainty, and faith. And so we should not be ashamed, even though it's unpopular in this day and age, to wants other people to be Muslims, or to want other people to accept Islam.
Now, there's two extremes as there often are, right, we don't want to be pushy, and we don't want to be rude. And we don't want to
make it seem like that's the only thing that we can talk about such that we're, we're pigeon holed into, oh, you're he's the religious guy. He's always trying to proselytize. He's always trying to convert people, right saving souls,
we're not going to go door to door like some of the Christian groups. However, there's another extreme as well. And the other extreme is not really caring, and just, you know, keeping your lights and your guidance and your faith to yourself and not really being concerned with what other people believe in. So Muslims, we have to be careful to be right in the middle of these two extremes. We need to care for other people and once for them to have the faith of Islam. But we also want to be smart and to be kind and have a more holistic relationship with them. And do everything that kind of people would expect when you're having a relationship with them so that they don't just feel like
you're being friends with them just because you want them to convert. That's not something that most people will be able to tolerate.
So that's one of the benefits. One of the benefits of this idea is that having this dialogue is important in the first place, and wanting to have it is a mark of our sincerity.
And also, it's important because dialogue is simply part of community life. Right? In the West in the United States or in Canada, it can be very easy to just kind of fly under the radar. If you came from another country or your parents did or your grandparents did, or if you have your own little bubble. Let's say you're an indigenous
This American Muslim, but you just have your own kind of culture and your own little bubble and you don't go outside of that, then this is potentially not advisable, because you need to be having dialogue, or at least your community has to be having dialogue with other communities. Because that's how community life happens. And the companions of the Prophet Muhammad sallallahu alayhi wa sallam had this kind of dialogue, when they came to Medina, they made the Constitution of Medina with the Jews, they agreed on defending the city from any external threats and things like this, they had this kind of communication of cooperation.
And that was later on important. So those are some general things, then. So Allah mentions next in this particular is responding with that which is better. Okay? When you're engaged in this dialogue, when you're sharing your faith with other people,
it's important that you keep in mind that people are going to be extremely ignorant about what you believe. And that's because especially in the West, people only know about Islam, what they've heard on television, or what they've read on the internet. And so people are going to have some really, really strange and far out ideas about what you believe what you do this and that, and the other. So you need to be patient with that. And you need to not bring yourself down to that level or get shaken or get angry or react in a kind of melodramatic way. When people demonstrate ignorance, you need to respond to ignorance with that, which is better, because you're trying to educate them, and
you're trying to set an example for them.
So, this goes for non Muslims. And we know Subhanallah, we've reached an era where this goes to Muslims as well. There's a lot of Muslims in the world that come from Muslim majority countries where they have very specific ideas about what it means for someone to be practicing. Like, if you start to pray, or if you start to cover yourself in a certain way, they'll look at you kind of funny, like, you're kind of extreme, and they have a certain caricature in their head of what they're expecting from you, they're going to start expecting you to be very strict and to kind of go around frowning and saying that everything's haram. And this is haram. And you can't do this, right?
Subhan Allah, I've had people tell me, older people, that when they see kind of me and my cohort of friends that were students of Islamic University, and you know, we're generally nice, guys, at least, I like to think that we are they, they've often said something that amazes me and makes me sad. At the same time, they've said that, wow, I wish that when we were young, in our countries, the Imams would have been nice and friendly and smiling like you guys, but we had the opposite experience, the Imam was always kind of this scowling guy that always kind of forbidding kind of personality. And so it really kind of turned us off. A lot of Muslims have that kind of, you know,
impression of what it is to be a religious or a spiritual or a devoted person. And so when you're talking with other Muslims, you're also going to have to be smart, and respond to their ignorance, and even maybe some slightly insulting things that they might say, respond to it with that which is better, and be patient with them.
A lot qualifies this, this with an exception, he says, except for the people who are oppressive from among them, among those people that you're trying to talk with, and dialogue with, right, so this doesn't go in every single situation. And there's a lot of wisdom behind why it isn't appropriate for every single situation.
And that's simply because this is to protect the dignity of the Muslims.
To be overly nice, or to grovel in front of those who are actively oppressing you is cowardly. And it's humiliating. Nobody respects you, and nobody looks upon you kindly, or what you follow. So we don't have this kind of carte blanche on 2% of the time, Meek kind of
attitude, or comportements. When it comes to having dialogue. We're fair, we're just but we're also going to be assertive. And if somebody crosses the line into something where they're really oppressing somebody, whether it's you or or another Muslim or oppressing the faith or doing harm to people, then you need to step up and defend the faith. And this has an amazing example or a moment this was brought into life during the time of the Prophet Mohammed Ali salam after the Battle of boyhood. You guys are all probably familiar with the story. It's a
battle, the results are not clear of Quraysh the cool photo kurush aren't really even sure if who's dead and who isn't. And so you have this scene where Abu Soufiane is calling up into the mountain of hood. And he's trying to find out who's living and who's dead to the to that were they able to kill the Prophet sallallahu alayhi wa salam, are they able to kill a buck or where they're able to kill Ahmad, and, and so forth. And so as long as Abu Sufian is addressing the people, the individuals the Prophet SAW, he said, I'm and Ahmad Abu Bakar, he's telling them kind of to keep silent, don't worry about responding. But the second, the second, the Abu Sufian attacks Islam, then the problem of
having slaves, Saddam, turns them and says, aren't you going to say anything? Right, because I will Soufiane was kind of started to praise his own idols and started to mock the belief of the Muslims. And so the companions were encouraged to respond with a sort of similar attitude. So this is an illustration and example of this sort of thing. There's a middle ground, there's a middle ground that Islam and habits between turning the other cheek and being mild and gentle, and defending yourself with intensity every single time anybody steps on your toes. Now Islam tells you and this idea in sort of anchor boat tells you to be in the middle. The default is to express yourself with
gentleness and kindness and to bear with and forbear the ignorance and the things that people might say, but the second they cross over to the line to oppression, and people are getting harmed by what they're saying and what they're doing, then you you might need to put that person in their place, and there's absolutely nothing wrong with that. The last part of this particular idea that has an important benefit for us is about finding common ground in dialogue. So Allah says what Kulu and Bill the owners zero Elena one zero Aleikum, wa ala Hoon, our Isla who come watch it. Right. So, right now what the Muslims are doing what they're being told to be doing with a fair amount of Kulu.
They're being told, say this, establish a common ground with the people that you're trying to dialogue with. Yes, there's tons of differences. Let's take the Christians the Christians believe three persons one God, the the crucifixion of Jesus, all of these sorts of different things. But don't start there. Start with your issues of commonality start with common ground and build from there. You believe in God, we believe in God, you believe in Allah, we believe in Allah, we believe in the same deity. We have a very similar religion, we believe in the same profits. This is something that's just it's natural, it's natural for a human being to lean towards or to accept
more easily the speech of somebody who comes alongside them, as opposed to somebody who comes at them face to face as if they were in a pitched battle. So this is something for us to keep in mind, as we're having dialogue with other people don't emphasize the differences at first, even though there are a lot of differences, emphasize the points of commonality and then build off of that.
A classic example most Christians, for example, don't know that Muslims revere the same prophets that they do. A lot of Christians, the United States of America do not know that Muslims believe in Jesus at all. So this is a real life example of this sort of thing were taking the time to, instead of responding to oh, well hijab, and oh, well, the Sharia and this like these kind of hot button issues, to start with points of commonality.
Moving on, so Allah then he talks about one of the excuses the common excuses that people make to reject the prophets, which is basically asking the prophets to produce a sign or to produce a certain sign Allah talks about this in the 50th
of the chapter.
And so we need to distinguish here because somebody could come along, and they could say, well, wait a second, didn't the however you didn't the disciples of Jesus asked for a sign that Ada and didn't some of the prophets asked for a sign from Allah as well. And we would say, yes, of course they did. However, there's two different types of asking that are going on here. And the difference is the intention and the expectation as to what the answer is going to produce. So the difference is that when the prophets asked a lot for a sign, that they were asking a lot to increase them in a conviction that they already had, right? They were doing so out of submission to Allah, and out of
earnest desire for an increased level of faith, as opposed
goes to those who disbelieve when they ask the prophets for signs and miracles. They're not doing so first of all, from a position of faith, they're operating at a position of default disbelief, and arrogance and kind of, you know, antagonism. So they're asking to be proved wrong. And they're saying, like, oh, I don't believe that you're, if you're really, if you're really a prophet, then bring this sort of sign. Right? And so this is a completely different question, in terms of character. And in terms of expectation. It's also a misunderstanding of what the prophets are there for in the first place, and what their roles are, as Allah says, in this particular eye, the signs
are with Allah, the signs belong to Allah, and they're not for the prophets to just be, you know, doling them out like candy and a parade, you know, they are given to them by law strategically for certain moments, and certain situations, the prophets themselves, they're not like magicians, they're not people that are just producing whatever you're you're calling out, or producing whatever you ask them to do. They're not. They're not at your beck and call, right? We would say. And so this is similar, actually, for us. Now, we could think, okay, that's not me, this is obvious. This is people that have reject the prophets. I don't I don't reject the prophets, I believe in the
prophets. But there's a character here, there's a character to what they're doing that every single one of us has to be aware of, to even if we believe in the prophets, even if we believe in Islam,
and the character that similar is that we can't expect Islam to just give us what we want. And just give us what we think is good for us. Right? As if we were to say, for example, oh, I won't believe or I won't really get religious or I won't really make my prayers until Allah gives me this thing, or solves this problem in my life, until Allah gives me this job, or this spouse or, or this other, this particular level of income. This type of thinking, whether it's done by a Muslim or a non Muslim is a type of self worship. It's a type of worshiping yourself. Why? Because you're refusing to even question what you think is good. You're refusing to even question what you think is right?
Just like Allah says, in Surah, Al Baqarah, you might love a thing and it might be bad for you, or you might hate a thing, and it might be good for you. Islam, just like anything that's supposed to transform somebody's life is supposed to challenge us. It's not supposed to just come along, and tell us that everything that we already think and believe is right, and that we were right, all along. Right. What a kind of narcissistic relationship to faith. No, it's supposed to challenge us and what we like and what we think is good, and it's supposed to actually do work on us to shape what we think is right, and what we think is good.
Moving on, Allah says in the 51st 55th area of this chapter that Allah's Earth is wide, it's vast, and so worship Him. Now, the inference here, what Allah is trying to tell us is that you don't have any excuses. To not worship Allah. If you're in a place or a country or a time period where people are trying to prevent you from practicing your faith, then guess what you can move. And Allah further clarifies this in Surah Nisa, in the fourth chapter, he explains it in even more detail where there's actually blame upon the people who refuse to move to a place where they can practice Allah's religion.
And so the whole sort of idea here is prioritizing our spiritual life over our worldly life, right, because if we think about it, we don't think twice when it comes to picking up our possessions and moving, for work for a promotion, for school, all these sorts of things. However, if it were to be because of faith, if it were to be, because of,
you know, moving to a place where our religiosity can grow, moving to a place where there are more opportunities for our children to get stronger, a stronger relationship to their faith, then all of a sudden, we put on the brakes, then all of a sudden, we're like, Well, wait a second, I shouldn't have to move. I shouldn't have to do this. Right. This sort of attitude. So this reveals and belies our priorities. We're willing to move to the dunya. But we're not willing to move for our afterlife. And so Allah is saying here that listen, the Earth is wide, and so you don't have any excuses. Allah also talks about in this surah towards the end of it, the transients and the
impermanence of this worldly life. Particularly in verse 57, and 64 and verse 57. Allah says, every single soul shall taste to death and you will certainly return to Allah. Then in the 64, the verse, Allah says, this life, all of that all of the things that you cherish and you love and your hope for when it comes to material, wealth, material things, it's nothing but vanity and play. It's nothing but diversion and amusement, and that the afterlife is the real thing. And that is what truly endures. Again, this dovetails with what Allah was telling us about our priorities. He's trying to shake us awake, when we might be too busy thinking about our dunya, the promotion, the next step,
the next move these sorts of things, Allah is trying to bring us back and to tell us that look, here are your true priorities. so plan accordingly. Allah also towards the end of the surah. He discusses and elaborates upon the concept and nature of Reza of provision, particularly in verse 60. And 62, Allah has taken responsibility, he says, in the 60s verse, Allah has taken responsibility for the provision of every single creature. And then in 62, Allah says that Allah extends His provision, to whom he wills and ALLAH forbids it or withholds it from whom He wills, and Allah knows everything. So this is supposed to generate within us a certain type of reliance, right? Right after the
discussion where Allah was kind of telling us that our priorities are, are messed up our were prioritizing the dunya, because we're willing to stay put in a place, even if it's bad for our afterlife. And then he tells us that this life is not permanent, it's going to be it's going to be over very, very soon. And everything that we enjoy today is going to be gone, then Allah is trying to say, look, I'm the one who controls your provision. I'm the one who controls your risk. And so what's all of this fretting and fearing and despair about this sort of these sort of temporary worldly things that you want, when I'm in control, if you were smart, if you took the correct means
if you took the straightest way to get what you want, even if you want these material things, guess what? I'm the one Allah is saying, I'm the one that controls them. So you should come to me for them, you should come to me by strengthening your faith by practicing reliance, and by drawing closer to me. And then Allah will give you what you need, not necessarily what you want, but what you need.
Allah then in the 63rd Verse, He gives an example An example is something that recurs time and time again in the poor and the example of the rain, and he makes it into a similitude with the resurrection. Because the resurrection is something that's so unlike anything, in some sense that we experience in our daily lives, that Allah is out of His mercy, drawing it very, very close to us to something that we see right in front of our eyes, every season, perhaps every month.
So Allah says that if you observe the rain, and see how the Earth is lifeless, and it's brown, and it's dried, before the rain comes, and then just we bring the rain and we let the rain fall, and then everything is blooming. No matter where you go in the world, even in the deserts of Saudi Arabia, it rains, everything springs to life. This happened in Medina last year, more rain than they've had in decades, everything was green, the hillsides, the mountains, the paths, the streets, everything turned to green, all of these seeds that nobody had even been able to see are nowhere there. They all sprung to life. And so Allah is telling us, if he can do this with the earth, then
of course he can do it with our bodies. And of course, he can draw back our bodies together for the resurrection. But as Allah says, most of them, don't use their reason.
And if verse 63, so Allah is blaming people, and Allah does us several times in the Quran, blaming people for not using their reason. So the reason is something that is much truer, the reason, the the faculty of being able to think being able to infer being able to draw similitudes and make logical conclusions, inferences and deductions. This is something that Allah has ordered us to do, and commanded us to do, and he blames people for not doing it.
Allah also discovers, excuse me, Allah also discusses at the end of the Surah, the status and the nature and the phenomenon of fitrah. The fifth row particularly of belief, I'm talking about that innate quality of belief or the innate
disposition of humankind that Allah has created us with the instinct that we have to believe. There in three verses verses 6163, and 65. So on 61, Allah says, Ask them, ask them who created the heavens and the earth, you'll find even today with the widespread nature of atheism and things like that. Many people, the majority of people on earth will still say, it's God, it's Allah Who created the heavens and the earth. 63. Allah says, ask them who had who it is who sends the rain, same thing, most of them are going to say, God or Allah. And then finally, Allah says, in peril in times of peril and calamity, when your backs up against the wall, when the car is running off the road,
when you are you see your life flash before your eyes, who do you call out to, and this is something that is almost universal, when it comes to no matter what you say your religion is, whether you're a Muslim, or you're a Christian, or you're a Jew, you're a Hindu, you're a Buddhist, you're a atheist, the vast majority of people are going to call out to God, whether they believe them him previously or not. This is something that is so fundamentally instinctual, in the human nature, that it's something that just leaps forth from the mouth, oh, my God, right? When something is about to happen. So this thing that Allah is doing here, and these three eyes, this is actually a practical
application of what we just read about when it came to the principles of dialogue. So a lot is he's putting forth an argument with these people, or He's instructing his prophet, to put a lot it's on them to put forth an argument to these disbelieving people. And how he's asking him to do it is to start with common ground to start with things that they already admit to, and then to proceed from there.
And the 68th verse of the chapter of the spider at Anca boots, Allah talks about oppression. And he talks about the worst type of oppression on the face of the earth. What is this type of oppression? It is inventing lies about a law
and rejecting a law science?
If you'd say that to most people today, they'll think you're crazy. They'll say, Wait a second, no, no, no, we have war, we have torture, we have all these sorts of horrible things that are going on on the face of the earth. How can you tell me that the worst depression is inventing things about a law or rejecting a law signs?
That's because today, most people have a assumption that all it takes to do to be a moral person, or to be your morality, it's enough that you just be a good person. Right? It doesn't really matter what you believe, as long as you're nice, as long as you don't hurt anybody. Right? This is kind of this classic liberal idea of what it is, you know, this kind of utilitarian kind of idea of the good, as long as I'm not hurting anybody else, as long as I'm a generally nice person, then that's fine. And that is not exclusive to any sort of religion. No, no religion, or no faith has a monopoly on that. Everybody can do that. And so that's what morality is, that's what it is to be a good
person. In Islam, we confirm and asserts that there is an unshakable connection between what one believes, and what one does, that your beliefs and your actions are connected, and that your actions sprang from your beliefs. And so, belief in a law and belief in the afterlife are the foundation of true morality. Why? Why is that true? Because there is a sense of accountability. And believing in Allah, and believing in the afterlife, that doesn't exist anywhere else. It doesn't exist just from saying, Oh, you shouldn't harm other people. Or you can do whatever you want. You have the freedom to do whatever you want, as long as you don't hurt anybody. Right? It's your your free choice, your
body, your choice, as long as you just don't hurt anybody else, then that's going to be enough, you'll be a good person.
And you can get into paradise or any sort of thing like this. Right? What we have no, because there's no we would put forth in Islam, that
there's no effective barrier. There's no effective preventative measures or mechanisms except for believing in Allah and believing in the day of judgment that will stop people from oppression in the first place. Right? And we could draw a similitude or an example
with
Students, right? Imagine if you are remember back to your college days, your high school days or if you're still there, it should be right? present for you. Think about Imagine if your teacher in the beginning of a semester, they said, Okay, I'm just going to tell everybody right now, I'm not going to have a final exam, everybody's gonna get 100. Okay, so if you study if you don't study, if you come to class or don't come to class, you know, don't worry about it, you're good I got you.
If that's what the situation is, how many people in that class are actually going to study and learn and try hard? Very, very few, the bare minimum may be one, two people tops, the vast majority of people, if they don't have something to look forward to ahead of them after they die, if they don't have somebody that's going to hold them accountable to what they were supposed to do, to make sure that they acted upon their responsibility and did what was asked of them, then they're not going to do it. And it's foolish, and it's, and it's naive to think otherwise. These are things that there's a whole host of things like this, that if we brought it back to a real world present day example,
nobody would would accept this type of logic. However, somehow, when we when we apply it to the big things such as the day of judgment and a law and morality, somehow, it seems like it's okay. So this up on this note, a lot concludes the chapter of the spider sort of the anchor bolts. And in this Jews, we move on to Surah, a room, a chapter of a room. And it's called a room because in Arabic, they used to refer to the Byzantines as a room of people who don't, one of the biggest empires at the time of the Prophet Muhammad Sallallahu sallam. At that time, you had pretty much two empires that were locked in Mortal Kombat, it was the Byzantines and the Sassanian Empire, the society
empire in Persia, the Byzantine Empire, based in modern day Turkey, Constantinople, and a little bit west of there. So they were always fighting and struggling back and forth for a long, long period of time. And so what we have in the beginning of Surah of Rome, is actually a prophecy. And this is one of the
the more we could say, historically objective, and convincing prophecies that we have, this is something that happened was prophesied at a certain point of time, and happen very shortly after.
And so it was, it's a clear proof upon those people who would doubt the veracity or the truthfulness of the Koran. So at that point, when this idea came down, the Sassanian Empire had pushed the Byzantine Empire all the way back, they were on their heels, and it looked like victory was searching for the Sassanian empire. So Allah He, because of the scenario, he makes the prophecy or he tells the problem, how to slay Saddam to make the prophecy, which is that the Byzantine Empire is going to turn the tide, and they're going to push the Persian Empire back, and they're going to fight off and they're going to survive. So this is something that was very hard to believe. And
actually, at the time of the Prophet Muhammad, as I said, I'm the companions were mocked for this sort of belief. But sure enough, within 10 years, it happened. Now, Allah says something very interesting in the fourth area, he says that, and you can will take pleasure in it, meaning you will take pleasure in the victory of the Byzantines over over the Sassanian empire. And there's two potential things that are happening here, one of them taking pleasure in it, because this is something that a lot prophesied and predicted. And so this becomes now a sign that the Quran is true, and that the prophet is an authentic true prophet, son from Allah. And the second thing
because it's a permissible thing to take pleasure in the victory of some of the people of the book over other people, especially if you have reason to believe that you should benefit from that victory.
Anyway, Allah says in the fifth area that Allah is responsible, or he points out that Allah is responsible for the one who reigns that all of these sorts of struggles, Allah is really in charge of who is going to be victorious and who isn't. Then in the seventh ayah Allah says something that is absolutely amazing. It's one of my favorite eyes of the Koran. And it's so true, then and it's remains even more true now.
Allah says, Yeah, Munna var here on mineral hierarchy dunya. Well, whom I will ask you naughty, while home Anil ferati homograph Ilan. Allah says that
They know and he's referring to room here. They know the apparent things, that which is a parent of this life of this worldly life, but of the afterlife, they are completely heedless. They are completely ignorant. They don't give it importance, they don't give it attention. And so they don't know anything about it. It's as if Allah is saying, you can take pleasure that because this is connected to what happened before, you can take pleasure in the victory of the people of the book over one of your enemies. But don't be too impressed. Don't be too impressed or beguiled by the worldly power of either of these two mighty nations or these two empires. Because in Islam, we don't
use wealth and power and material success as a barometer, or as a criteria for what's right and wrong, might does not make right as we say, in English, in Islam, it doesn't determine who should be followed. And so we have perhaps an even more significant application of this ayat today, where the Muslims are subjugated the world over where they have been the the object of oppression, from the colonial powers for centuries, where the ranks have been split, and there's infighting, and they're weak, and all of the civilization and the wealth and the power, and the universities and the, you know, culture and art, and all of these things seem to be in the West, they seem to be with the
European powers. So if this was true, then then it's even more true now. or Allah is basically telling us, no matter how much science they have, no matter how much production of knowledge they have, don't think that these people are superior to you. Because of this knowledge that they have, no, they only know a little bit, they only know what's a parent of this life, they can maybe they can go to the moon, maybe they can detonate a nuclear warhead, maybe they can, you know, shoot your airplanes out of the sky, maybe they can do all these sorts of things. However, they only know what's a parent of this worldly life. And they are about the afterlife of off dune. They don't care
about it, they don't give it importance, they are heedless. And so all of that knowledge that they have all of that technical capacity is going to come to nothing on the day of judgment, because the afterlife is for animal testing, the afterlife is going to be inherited by the people of faith, and not by the people of science, or the people who have might and power in this life.
Moving on to verses nine and 10 and Soto to Rome, Allah talks about history, he, he instructs us to take lessons from history, which is still moving in, in line with what we've been talking about.
Because he draws our attention as a gel to the civilizations, the civilizations that came before, basically as if to say, how can you take these people who are so powerful, and technologically superior to you? How can you take them as examples? How can you be tricked and think that their way is the right way? Haven't you looked into history? Haven't you seen that the civilizations that came before you have all been laid to waste, that all of their art and all their culture and their achievements and all these sorts of the Hanging Gardens of Babylon, and this and that, and the other, it's all gone, and the people that used to be the possessors of that power, and of that,
well, they're all gone. And not only are they gone, they were laid to ruin, they were laid to waste, they were destroyed. These are talking about, you know, either destroyed by some other civilization that came up and overthrew them, or destroyed because they were sent by a prophet, and they rejected that Prophet in their arrogance. And so a lot took them to task and punish them directly.
Then a law moves on to talk about something, a theme that is recurring in the Koran, where he draws our attention to signs that are in nature. And Allah does this so often in the Quran, he uses proofs from nature, to demonstrate his creative ability to demonstrate his control over the creation, and to bring us along to the logical conclusion of his exclusive right to be worshipped, that Allah is unique, and exists in uniqueness and therefore should be worshipped in uniqueness. And so in the 19th verse, and in the 24th verse, and in the 50th verse, they're kind of scattered over the surah. Allah talks about the rejuvenation of the earth which we talked about in the previous Surah about
how Allah has given us this kind of secret metaphor for the resurrection. That just as the Earth is dead and dry and wilted, before the rains come, and then Allah brings the rains down, and then
Everything is is blooming and returns back to life. Such will be the resurrection after everything is said and done. And then Allah, Allah also draws our attention to spouses and to companionship. If Allah wanted to, he could have made us reproduce without partners, it would have been very easy for a lot to do that. However, he has given us spouses with a purpose behind it. And Allah says in the 21st verse that he has made our procreation dependent upon companionship, right, the purpose one of the some of the purposes of having a spouse is to achieve companionship, and to achieve love, and to experience mercy. And these sorts of things, they have real palpable effects on our quality, our
quality, the quality of our lives, they make us feel good, they make us feel happy, they make us want to
go out and go to work and you know,
sort of treat everybody with kindness, there are little things that Allah has put in our lives. To sweeten our experience in this short life. Allah also gives us the example of the different languages and ethnicities that he has created the colors of our skin. Allah also gives us the example that was in 22 and 23, he gives us the example of sleeping at night how Allah has caused the night to be a cover for us that we can sleep. And he has made the day bright so that we might go forth and be active and seek our provision there in in the next verse and 24, a lot of talks about the storms and lightning and how
these things, they give us all and they give us fear, and they make us aware of Allah's mighty power, then in 46 and 48, a lot of talks about the wind, and how merciful, a refreshing wind is. So he says that the wind is sent for several purposes, one of them so that you may experience some of Allah's mercy. Another is to propel the ships that you command on the sea, that assist in your commerce, another so that you might experience gratitude, and finally, that the wind drives the clouds, and direct the rain. So all of these sorts of things that Allah is bringing up all of these miracles that happen every day in front of us in front of our very eyes. They are a testament to the
fact that this creation that we live in, is a masterpiece. It's a work of art. It testifies every single thing that's in it testifies to Allah's uniqueness and his perfection, and his amazing power and his ability to create.
And the logical conclusion that Allah wants us to come to from meditating upon that uniqueness and that perfection is that what else could we possibly want to worship besides Allah? Who do we think that we should? Please? Who do we think that we're going to get anything else from? If Allah is the one who did all of this and controls all of this, then what do we stand to benefit? Or what do we stand to lose from petitioning or asking anything other than a law absolutely doesn't make any sense whatsoever.
Another thing, and this is my own reflection, and the reflection of some of my teachers and scholars, is that how often a law references these natural miracles that are happening in our created world around us every single day, should tell us that us spending time with that creation, in the natural part of the world is very important to be able to listen and receive these examples that Allah is trying to get us to think about. If we spend all of our days in a cubicle, right, surrounded by four walls, and fluorescent lights, and then we get in our cars, and we go home, and we spend most of our time inside with technology screens, these sorts of things. We're being
deprived, we're actually being deprived of experiencing these things that allow references in the Koran over and over and over again, in order to get us to get us to think and to get us to
increase in our conviction, as to the truth of this book and the truth of this message. And the awesomeness of Allah.
Moving on, when we come to the 29th verse,
we find a law telling us that religious guidance is based upon following evidence not based off of conjecture, not based off of wishful thinking, not based off of mere tradition, right? This is something that in our times is a very widespread misconception.
He says, a better Tebah I lead in a lot mo AHA home big idea. And
he said the ones who are the ones who have oppressed they only follow their their vain proclivities, believe it or in without any knowledge without any proof without
Any evidence to bear out what they believe in?
Now, what type of animal what type of proof? What type of evidence is Allah expecting us to base our faith on?
Because you hear a lot of people who are inclined towards science and reason. And these sorts of things say, well, there's no proof for God, or there's no proof for the afterlife. And we would have to ask them, Well, what are we counting as proof?
Because that group of people, they have a very, very, very specific idea as to what counts is proof. Basically, the only thing that counts as proof is direct empirical evidence, right? Observing Allah, right, which can't happen or observing the the afterlife or the life in the grave or things like that. But that's not what Allah means by proof. And that's not what a law means by
what a law means by proof and evidence is broader than that. It has to do with, like we've said it the other sorts of examples that a law is setting out for us, right, looking at the creation, and being able to infer or being able to deduce that there is an almighty creator behind all of it. And that that Almighty Creator is,
has complete control over it. And being able to deduce that, when it comes, a messenger has come to these civilizations throughout history, and that it would be a conspiracy of unimaginable proportions to imagine that every single one of these messengers and prophets was just a phony, it doesn't make any sense.
So to be able to take from those things, and to draw lessons from them, and to draw conclusions from them, that is evidence to be presented with a book that billions of people across the world memorize, and that has no flaws in it. And that has remarkable musical and poetic qualities to it. And that people have been challenged for centuries, no more than a millennia to reproduce something even approaching similarity, and they haven't been able to do it. Right. These are the sorts of proofs and this is the source of evidence, the sorts of evidence that a law is calling us to us. Right? So we find that the idea of evidence or the conception of evidence, we're some people who say
that there is no evidence for God, and have a very, very, very narrow idea of what evidence and proof is. In fact, that idea of proof and evidence is so narrow that they don't even live by that criteria within their own lives. They don't live and make their decisions based off of only the things they can directly observe. They also rely on reliable testimony and eyewitness They also rely on making inferences and drawing conclusions. So this is something that Allah calls us to, as we discussed earlier, Allah demands that we use our reason and he blames people who don't use their reason. But this reason is meant to lead us to faith. It's meant to
ponder the creation and draw the conclusion that the only one in charge is Allah, and therefore we must worship Him alone.
Moving on,
a lot talks about in the 33rd and 34th and 36 Verse of surah. Rome, he talks about hypocrisy and fickleness that can enter into the hearts of humankind, corrupting their nature, corrupting their fitrah, corrupting their natural inclination to faith.
And this is when people become too enamored with this life when they're too busy chasing this world, and their desires for the things they're in. That they are heedless or they become heedless. And so they only turn back to Allah. In times when their back is up against the wall. They only turn back to Allah, when they are in a calamity when they want something, right. They're not necessarily having faith in Allah so much as they are doing business with Allah. Right? I they want a particular thing from a lot when it related to this world. And so when they want something from Allah, they will come to him and ask him for it.
In verse 37, Allah, just like in the last chapter, he begins to discuss the nature of provision of risk.
And he asserts, first of all, that a law controls it, he extends it to whom he wills, He denies it, to whom He wills. This is something that's already decreed and already decided, and since it's already been decreed, Allah then follows it up with
command and that command is to give financial support to your relatives and the people who need it around you. This is in the 38th verse.
And then after this, because giving away from what you have what you've earned is a testament to your faith and a testament to your reliance, then a lot, he discusses the other situation, which is somebody who doesn't have this reliance, somebody who doesn't believe that their provision is already secured, and already decreed from a law. They're going to want to pursue it with such desperation, that they're not going to hold to any principles. When it comes to
what they're willing to do, they will do anything to get it. And so they will cut corners, and they will do things that are not permissible principle. Foremost, among them all is Riba, usury or interest however we want to translate it.
And Allah says something amazing about River, he says that
river,
the person who engages in it, he thinks that he's gaining from it. But in reality, he's not gaining from it in reality, what he gains from his charity.
This is again, verse 38. What What does? What does Allah mean by this?
What Allah is talking about here is the phenomenon of blessing of botica.
Because Ribba and other impermissible means of attaining wealth is deceptive.
We think that it's going to enrich us, we think that it's going to add to our wealth, but in reality, it's only going to detract and take away. Why How is that possible? Isn't one aren't dollars and cents fungible? Aren't they all equal? No, we don't believe that. Because there is such a thing as blessing there is such a thing as Baraka. And Allah has placed Baraka in certain things, and he has removed it from other things. Well, yum, Happel, Ra YM, Hapa LaHood. Reba, Allah says in surah, Al Baqarah. The impact means the opposite of giving botica means that he has deprived blessing from anything that has to do with riba.
And so even though you might be tricked and deceived, and be short sighted and think that this thing, this cutting this corner is going to get you what you want.
In reality, it's going to take away the blessing from your wealth, and it's actually going to leave you more impoverished than you would have otherwise been.
The opposite of this is charity. Charity is the real investment. Because charity has blessing in a charity is blessed. If you give something away, you're going to get it back and even more Allah has promised us this. But this takes faith. And this takes Reliance to believe this, first of all, and then to act on it. Second of all.
Again, just like in the previous Surah, Allah talks about the nature of oppression,
on earth, this is in the 41st verse. And He says a couple of things, he says, first of all, that the oppression that we find on Earth, that makes us all sad that all of us want to alleviate and removed from this earth. It is due to what people have done themselves. It is due to people's wickedness and people's transgression of what Allah has told them to not do
that these things exist in the first place.
Why? Why does Allah let it have it happened? Doesn't he love us? Doesn't he love the believers? Doesn't he love the good people in this world? Why would he let bad things happen to good people a lot tells us in this if he says so that they may taste some, not all some of the consequences thereof.
Meaning that the things that people in general are doing in our society, they have horrible consequences, all of the river, all of the intoxicants, all of the gambling, all of the Zina all of the all the things that are going on, they have horrible consequences. And Allah is actually preventing all of those consequences from striking us down right away. He's only letting us experience a limited amount of those consequences out of His mercy for us. And why does he do that? He also says that, that in this ayah, he says so that they might return so that they might turn back to a law.
This is nothing but accountability. If we had no consequences or if we didn't taste any of the consequences of our own wickedness, whether individual wickedness or our societal wickedness, because guess what, there's a societal aspect to it too. We do have the obligation to encourage the people around us to do good and to prevent them or discourage them from doing evil.
So tasting the oppression
And the consequences of this widespread transgression, flouting of what Allah wants from us.
This is accountability.
If it weren't for that, we would have no reason to hold back, we would have no reason to fix ourselves. If we went through this life with absolutely no oppression
anywhere, then we would not take heed.
And we would not worry about the consequences of what we did. This is similar to the test metaphor that we talked about earlier. If a teacher, he just makes it seem like for example, the entire semester, he makes it seem like you've got the 100 in the bag. You don't even have to worry about anything you asked about grades you asked about homework, you asked about this, that the other, he's like, don't worry about it, I got you guys. But then on the last day,
he hits you with the final exam you haven't studied at all, everyone's gonna fail. This would be this would be cruel. This would be unfair. That's not what Allah does. Allah gives us some of that accountability along the way. He's grading us along the way. He's letting us suffer some of the consequences along the way of what we've done and what others around us have done. So that we might take heed and turn back to Allah and change ourselves and our societies before it's too late.
A lot. Again, it's in verse 42, and 47, He tells us to take lessons from history.
Why did Allah punish these people so severely? The people who had prophet sent to them before time?
Why was his punished? So punishment so severe? Why did he make an example of them?
Allah says, in the 47 verse that it was Allah's revenge and retribution on the behalf of the believers.
Because there is mercy and justice, this is one of the meanings. One of the pieces of wisdom that's tucked into this is
punishing people is not harsh. It's not devoid of mercy. It's not something that is oppressive, in and of itself. Justice, in and of itself, is mercy. Its mercy for the oppressed. We can't treat everybody as equal. If somebody oppresses them, somebody else somebody kills somebody else.
And you don't hold that person accountable. You don't punish them. You don't admonish them, you don't do anything. How is the oppressed supposed to feel? It's a miscarriage of justice. It's not fair. And there's no mercy. It might look like that that third party, that person that judge is having mercy on the person who committed that act. But where's the mercy for the person who suffered the act? It's gone. And so justice and mercy are inseparable. When you exact justice on the people who are oppressors, you actually confer mercy upon the people who are oppressed.
So a lot of takes revenge for the believers in this life, and in the next, that's why Allah has punished these different civilizations that came before us.
And verse 52, and 53, a lot of talks about the role of the prophets, and He reassures the Prophet Muhammad Sallallahu Sallam that basically look, people they're going to believe or they're not going to believe you don't have anything to do with it. Your responsibility, and this goes for all of us. irresponsibility is the action, the means the process. As for the results, guess what, they're not in your hands at all. They're determined by Allah. Because as we say, in English, you can lead a horse to water, but you can't make a drink. You can expend all of your energy you can think so hard and so carefully and meticulously about what's the best person to what's the best way to guide this
person to Islam to the truth to make them turn back. And guess what, if Allah hasn't willed it, there's no way that it's going to happen.
In the 55th, the 56 the verse Allah stresses, how transient and temporary the nature of this life is, it's only going to seem like an hour to us.
And then Allah states in the 58th verse that he has put forth for us as a mercy in this Koran. Every single type of example
of the arguments put forth by the court and they do hit on multiple different kinds of intelligences. We have parables, right? We have logical arguments, we have history, we have stories. Now all of these things they're not just there to entertain us. They're not just there to make us laugh and waste our time and divert us. They're all there to exhorts us to the good and to guide us.
And so I'll finish is the soda with discussing
In the 58th and 59th, verse, the interplay between a laws decree and free will, we could say, a law seals people's hearts. Well, how is that fair? How is it fair that the law seals people's hearts, it's as if they never had a chance to believe in the first place. But no, it comes clear from the eye that people reject. And the result of them rejecting is that Allah has sealed their hearts, there's cause and effect. And again, this is one of those things that we believe it. And we live by it every single day, when it comes to our worldly material life, we know that there's cause and effect. We don't sit at home and just ask for money from a law. No, we go out and we work, we get a
job, we invest in the stock market, we think up something to get money. Right? Well, there's also cause and effect that affects our spirit. If somebody is used to or accustomed to inhabiting an attitude, or a comportment of arrogance, and,
and pride, and they're not willing to take heed, and they're not willing to take in management. And they're kind of got this antagonistic thing going on a stubbornness, then there's spiritual consequences to that. They're not going to be able to humble themselves to accept a messenger, they're not going to be able to humble themselves to accept a loss, clear signs.
And so that's something that's extremely dangerous that we need to look out for.
Moving on next Surah Surah Look, man,
there's a lot in the Surah. I've taken more time, I initially intended this to be half an hour, and it looks like it's gonna be a lot longer than that. But I'll try to be brief inshallah.
So starting in the 10th, area, a lot talks about his signs, like we've said before, in the previous two solos, he talks about the creation of the heavens and the earth, the creation of the mountains, the animals, the rain. And then he challenges he challenges, the reader says, show me anything that anybody else has created, show it to me, this is in the 11 first city issues, this challenge. And so this is again, moving from Rubia. To here, as we've said before, Allah always moves from looking at the signs and his creation, to proving his exclusivity or his exclusive right to be worshipped. And he demands and sometimes challenges that if anything is else is going to be worshipped, then they
should also be able to do the sorts of things that Allah does, whether his creation or his control, or his knowledge, or things of this sort.
In the 12, area, and number 12. Allah talks about gratitude, and the nature of gratitude and he says something that is amazing.
What are for the RT now, look, man al hikma any score? Lilla Okay, so So we gave look man wisdom so that he might be grateful and then he says something alasa something more general? Well MAY Yes school for in the mayor Scottoline FC? Well, man CAFO in the law have an even Hamid
he says that your gratefulness and your gratitude is, it's not for Allah. You're not being grateful to so that a law can feel good, so that Allah doesn't have to be angry about you being not grateful. You're grateful only in the map only for yourself. Allah doesn't need your praise. Allah doesn't need your worship.
Your gratitude is only for your own benefit. Why? What does gratitude do? It purifies your heart. It gets us into paradise. And it makes us happier, more positive people. This is something universally praised the quality of gratitude, you won't go go find the most remote tribe and am in the Amazon or the top of the Himalayas anywhere you go on the face of this earth. Gratitude is a praiseworthy quality and gratitude towards the creation eases it practices and habits it embodies within us a practice of gratitude so that we might do it be grateful to Allah for our own benefit.
Then look, man, he addresses his son and this is of course, the meat and potatoes, if you will of this chapter, and he advises his son to several things. We'll go over them briefly. First he says Schick is oppression so don't even come close to it. No shook because Schick is oppression. A lot of people these days. If they were to think about this, or you have to ask them, How is shift oppression?
They wouldn't really be able to answer you. They'd be confused. Because shift isn't the type of bodily worldly oppression that we're used to talking about. The oppression that we're used to talking about is the oppression of money is the oppression of violence is the oppression of systems that are put in place to rob people or to make people's lives harder. It's a particularly worldly conception of oppression.
What how is shidduch? The greatest depression should lol Monaldi? How is schicke? oppression? It's not harming anybody, right you can I'm sure you can imagine people in your work or at school or around you saying wait a second, I can believe I can go to the satanists church. It doesn't affect anybody. What is it? What does it matter to you? It is oppression. Shake is oppression how two ways the first way is that oppresses people in the afterlife because we, as people of faith, fundamentally believe that this is not the real life. This is just the prelude. This is the introduction. This is the appetizer, the real thing is the afterlife once we've died once a
resurrected, that's the eternal abode. That's the real enduring existence. So first of all, idolatry is oppressive, because it is the hard and fast barrier that prevents somebody from accessing and enjoying that eternal bliss. But there's also things within this world where idolatry is oppressive. Or we can notice the oppression of idolatry, and superstition, and everything that has to do with worshipping or, or assigning
divine qualities to anything other than a lot.
People who practice idolatry,
who have superstitions,
they live a very constricted life. Their lives are filled with fear, they have arbitrary taboos, where they don't know where they came from. The taboos, the rules, they don't have any rhyme or reason to them. They just know that they have to not do it.
And so when you're going through life,
and you're looking to avoid evil, and you're looking to
obtain some sort of good, and you don't have a clear cause and effects established for how that happens. It's not so clear that if while I pray to Allah or to God, that He will, he'll protect me, whether he gives me what I want or not, that's a second thing, but he's at least going to take care of me. But when you're God is one God of many others. You can't ever be completely put at ease that your God is going to be able to do for you what you want, or protect you. There might be another god that's more powerful, there might be another spirit that's going to somehow overcome that God or that or that idol. And so all of your devotion and all of your worship, to that idol, is comes to
nothing.
There's also ways in which idolatry oppresses other people. And anybody who's interested in this, all they have to do is look no further than the price before Islam came to them. They had, due to their idolatry and their superstitions, they practiced infanticide, right? They believed that
children, women, female children were a burden.
They practice the Vihara, this arbitrary practice of divorcing in a dramatic, instantaneous way.
A woman who might have been your spouse for decades, you she might have given you, her youth, and giving your children and been obedient and been, you know, the absolute, taking care of all of her rights and responsibilities. And all you have to do within this superstition is to say that you're you're like, my mother is back. And then all of a sudden, all connection and responsibility between you two is cut and severed, and gone. That's oppression.
What's even more impressive about these sorts of superstitions is that no one can contradict them. Because they're not based off of evidence in the first place, just like Allah said before, he expects us to conduct our religiosity based off of evidence, evidence from Revelation. If these things aren't communicated by revelation in the first place, you can't have an argument. You can't say, Well, no, there's no grounding for this. And this is a superstition. This was invented later by people. There's no There's no argument. It's a tradition.
And it exists and so it must exist. It's a circle. circular reasoning,
is also releases people because it has no beginning. We don't know how it came about. It doesn't have any responsibility for people. Nobody has to take responsibility for it. This is like the practice of omens and divination. You want to know whether to marry this person or you want to know whether to
go start this business or to do this certain thing? And then you practice divination? Well, guess what? You've just removed all sorts of responsibility from yourself, for no matter what you decide, there's no accountability.
Then Allah talks about kindness to one's parents. He says that we owe them especially our mothers for the sacrifice. That I mean why occupy Kamala
As
for the sacrifice that they made for us,
and even to the point where if they disbelieve, if our parents don't believe in a law, if they are completely, either they're idolaters or they're disbelievers, they're atheists, whatever, it still doesn't nullify the rights that they have upon us, and what is permissible and what is culturally expected. And Allah commands us to accompany them in this life.
That's how strong the parents are bond is that it can't be severed by disbelief.
And Allah tells us to be grateful to them, because gratefulness to the creation breeds gratefulness to Allah the to go hand in hand, the Prophet Muhammad Sallallahu Sallam he said, Whoever doesn't think that people then he doesn't thank Allah, there are transferrable skills.
Look, man that says to a son, Allah knows everything. He knows what you announce what you advertise and what you conceal.
He tells him to establish the prayer. He tells him to command what is well known what's known good.
He tells him to forbid that which is repulsive. He tells him to be patient. After these three, he says, establish the prayer. I'm going to build my roof, which means like commanding what is known or what is known as good and forbidding what is repulsive and evil, inhaling Moncada and then he says, Be patient. Why, because anybody who tries to do the above three, they are going to need a lot of patience.
It takes patience to stay away from what's how long. It takes patience to be consistent with prayer and be consistent with worship. And it takes patience to call the people to the truth, and to call them to edification. People are going to be upset at you. You're telling them that what they're doing is wrong. Or you're saying that they're not already doing something that's good for them to do. People are going to be upset at you. Our Shake Shack, Abdullah TT, used to tell us all the time, that you better be ready to be slapped around, to be cursed to be spoken to, in really harsh ways. If you think that you're going to call the people to the truth, you think you're going to be a die,
you think you're going to call people to Islam, you think you that you're going to rectify people, you better be patient. Because in his words, in the words of the sheikh, the second somebody steps up and hits you.
And you rise to meet them back and hit them back. Guess what, you're not a caller anymore.
You've become a boxer or a wrestler or something like this, you might as well sign up for MMA. Because you weren't able to be patient, you sign up for this position, you better know what comes with it, that people are going to curse you. They're going to have not nice things to say about you. Your flesh is permissible, don't think that you're going to have any hope that people are not going to back bite you or talk about you behind your back. Oh, yes, they will. Yes, they will.
And don't expect to even be completely safe in your body when it comes to calling certain people to the truth. And then he says to look, look man says to his son, don't be aloof. And don't be arrogant with the people and be humble in your gates. And in your speech.
There is there's many, many, many other things that we could talk about. Again, I'll try to be brief. So we can wrap it up.
A lot of reiterates in the 20th verse, verse 2020, and 21, the importance of having evidence behind your religious conviction. It's not just based off of fields, it's not just based on what you think you know, or what you think you need, like so much religion today, not speaking about Assam. But if you go to what the sort of popular things that are kind of making their way around the youth today, a lot of them are just a religion of the South. They're just a church of the South. This is narcissist, that sort of thing. Anything that you believe and you want is sacred. And it's just about trying to get it to come to you.
He Allah He, He gives glad tidings to the prophet and he gives to always sell him and he comforts him to not be saddened by the disbelief of his people. Again, this is a call back to what we discussed earlier how our responsibility is merely in acting and in the process and the results are up to Allah. We have another example of dialogue in verse 25. And building upon common ground where Allah says, if you asked ask them, Who created the heavens and the earth, and you already know their response, they're all going to they're always going to agree to it, that has to do with the principles of dialogue that we talked about, in the very beginning.
Allah also talks again about the fickleness of people, when they just worship a lot in times of hardship, and how every single one of us has to be careful to not fall into such fickleness too
Worship Allah in times of hardship and in times of ease. And finally, Allah finishes or concludes the surah with the keys to the unseen. He says that Allah is the One who knows the timing of the Day of Judgment. And Allah is the One who brings the rain and knows when it will come. And Allah is the One who knows what is concealed within the wombs. And Allah is the One who knows what you will earn tomorrow when it comes to your provision and your wealth. And Allah knows the land in which you will die. And as for us, we don't know these things we have been given, but little information or knowledge of this worldly life. And these things are intentionally kept hidden from us so that we
might develop Reliance so that we might develop trust. And so we might submit humbly to our perfect Lord and Creator. I don't see any questions in the comments or anything like that. If anybody has any questions, we can take them before concluding.
It looks like that's going to do it. So in two nights,
Wednesday, Thursday, Friday, in in two nights on Friday, we're going to have the normal Friday discussion, the last one for Ramadan. It'll be part two of why we fast and then on the other odd nights are going to have we're going to have a similar somatic Tafseer lesson in sha Allah Allah.
Thank you very much for your attention and your viewership. And I ask Allah to forgive us and give us patience in our worship in this amazing time, the last 10 nights of Ramadan and to give us the energy and the attentiveness in our prayers, so that we might pursue later to look further and that Allah accepts from us our worship Alhamdulillah wa Salatu was Rasulillah