Walead Mosaad – Tafseer & Reflection on the Quran Class 2
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AI: Transcript ©
So, alhamdulillah,
most of us have begun began the
blessed month observing the blessed month of Ramadan,
shahuvahim
Mubarak,
the 9th month
of the Islamic calendar in the year
1,441.
May Allah
make it a source of blessings and openings
and
emancipation from the * fire and forgiveness and
mercy and the lifting of trials
and tribulations,
is in the So
we had began last session, and we began
with Surat Al Fatihah.
And as we said, the,
inshaAllah,
our intention is to,
each, session to look at some verses from,
the Jews or the corresponding
part of the Quran.
The Quran,
after the time of the prophet sallallahu alaihi
wasallam,
reportedly during the time of,
Al Hajjjad ibn Yusuf al Safafi,
the Umayyad General.
The, Quran then was divided
into 30 parts,
or,
read in 30 parts, so corresponding to each
night of a month. And in the most,
popular musshaf or Quran that people have, the
one printed in the, Medina printing complex in
Saudi Arabia
that corresponds to about 20 pages or so
for each truth. So we don't have enough
time to go over all of the verses,
but
what we're trying to do is go over
some of them and usually from the beginning.
So we did that, last time with Surah
Al Fatiha, and we didn't get quite to
Surah Al Baqarah, but now
we are well into Surah Al Baqarah with
the second Jews.
And so we will look at
the verses that begin the 2nd juz, the
second,
parts of the Quran out of 30, that
begin with Qul Hu Ta'ala, a wudu in
shtajeem Bismillah Walayhim.
Say
So a little background
on these verses.
The prophetic mission of our Prophet Muhammad SAW
can be divided into
certain phases.
Some of them
of the, of the historians and also the
the people of Seerah,
specialization,
look at the
beginning of his, Ba'athah and the first two
or two and a half years of that,
when the dua was done secretively and surreptitiously
and not done in an open way. And
in fact, it was,
limited
to
just his family members, salam alayhi salam. So
that included,
obviously his wife Khadija Radhira Anha, and those
who were members of his household at the
time, which was Sayyidna Adi ibn Talib, his
cousin,
and also his adopted son at the time,
who later would be
not his adopted son, but before the Akhem,
before the rulings came, and that would be
Zayed ibn Haritha
and also included his daughters
of the prophet, Muhammadu alaihi wasalam, though some
of them were quite young like Fatima. She
was younger than Sayida Ali. Maybe she was
5 or 6 at the time.
And,
also close friends like Abu Bakr Siddiq and
then his close friend
Othman ibn Affan,
Wadhil 'Ayn, whom they all be pleased with
all of them.
So there was a type of worship,
in that particular time. There was a type
of prayer
And one of the facets of prayer
is the direction by which we face when
we pray. And this is commonly referred to
as Al Qibla.
Right? Which is these verses are talking about
the Qibla.
So the Qibla is the direction of the
prayer. Why is there a Qibla?
As we see in the verses Allah Subhana
Wa Ta'la, his mercy where he is, is
everywhere.
There's no place
that, is not full of Allah's
manifestations of His attributes.
In fact, there's no place that's a place
without Allah Subhanahu Wa Ta'ala.
So even hellfire is not is is a
place that wouldn't be a place without Allah
Subhanahu Wa Ta'ala.
Yet, in order to facilitate our worship
and to give us,
some structure to it,
rather than just facing anywhere,
but facing on a particular
direction. And so sometimes Allah
assigns significance
to
certain places.
So,
the tabla of Ibrahim
alayhis salam who came before our Prophet as
we know, was Mecca.
And he established Mecca as
the Qibla at the time.
And later
on, from other prophets that came after him,
specifically,
his sons,
Ishmael
remained, but Ishaq and then the sons of,
Ishaq Yaqob and Yusuf.
The Qibla then became Baytin Maqdis
or
Jerusalem.
And so during the time early on in
the career of the prophet, the
Qibla remained Baytin Maqdis.
So the Prophet SAW ASLEM when he prayed
while he was in Mecca, before the hijrah,
he prayed towards,
Jerusalem and Jerusalem is north
of Mecca. So what the prophet used to
do is put the Kaaba
in between him and
and and the Beta Lughnas. So that means
he'd be standing on the south side
of the Haram, of the Kaaba, so that
the Kaaba lies directly north in front of
him and then obviously beyond
the Kaaba still due north would
be Bayt al Maqdis. So this was the
Qibla of the prophet sallallahu alaihi wasallam until
16 months or so
after the the hijrah.
So
that means he was in Medina at the
time, and he was amongst the Ahlul Kitab
and the Ahlul Kitab, the people of the
book at the time, were the Jewish tribes
who lived in
Medina, who lived in Yasserib. What actually preceded,
the prophet
in
finding residence there, because in their scripture,
and this is gonna be important when we
talk about these verses,
they were awaiting
a prophet.
Their scripture foretold of a prophet. And this
is
actually the
standard Muslim belief
about the books that came before. So that
includes the Tawrat,
the Torah, and the Injeel or the Bible
or the old and new testaments
that all of them foretold of
a prophet coming after them,
who would be in the land of the
date palm trees.
To the degree that we know for example
Salman al Farisi
radiAllahu
anhu, who was
a prince in Persia. So he literally was
the prince of Persia,
but yet he was looking for
Deen, he was looking for sound religion.
And he actually traveled to Baytin Maqdis, he
traveled to Jerusalem
and he was the apprentice of
a succession of Christian monks.
He even spoke about himself. He said I
would study with 1, he would pass away,
then I go on to the next one.
But the message that I was receiving is
that,
you what you are looking for,
the last and final prophet is in Arabia,
south of here, in the in the land
of the date palm trees. So if you
go to the land of date palm trees,
then you will find this Prophet that you
are looking for.
And so Semayefanis
sat on his way,
but
the Arabian Peninsula at the time was almost
not quite lawless,
but it didn't have like a central authority.
And unless you had
a tribe, Arabian tribe you're affiliated with, you
would find yourself in
dire straits pretty quickly.
And so he went on his way and
he found himself enslaved.
He was captured and then enslaved and then
he was sold between several
Arabian,
Arab
masters.
And so the last one he found himself
with
was
a Qurashi, someone from the tribe of Quraysh,
who lived
not from Quraysh, but someone who lived in,
Yeslib, which was later to become
El Medina. So he found himself in in
Al Medina at the time. And so he
had also heard from
the Jewish
tribesmen
that they were waiting for this last prophet.
So the prophet
when he first gets to a Medina,
now that Medina lies north
of Mecca and Jerusalem lies still further north,
so he could no longer put the Kaaba
in between him and the Chibla. So he
had to face
north. He couldn't face south because Mecca is
south.
So he faced north,
and he continued to print that direction.
But the whole time
he had
a desire in his heart to face the
Kaaba, to face Mecca,
to face the qiblah that was established by
his grandfather
Ibrahim alaihis salam.
And so that's where, you know, the story
kinda picks up with these verses. So when
it says,
so
when the the command came
for the chibla to be changed
to Mecca, it caused a little bit of
consternation
and, I would say,
unease
amongst some of the Muslims and also
the people of of Quraysh, of Mecca, and
also of the people of the Jewish tribes
in Medina.
So as for the Jewish tribes in Medina,
this is referred to them as Sufaha.
So Sefi is the one who is
feeble minded or
I wouldn't say feeble minded, but, feeble of
character is probably a better way to say
it. Feeble of character is a safi.
So saya kulusufaha, the one who are who
are feeble of character.
And I'll I'll read for one of the
translation here. Here it says foolish people who
are feeble of character will say
what has turned them away from the prayer
direction they used to face?
So what has turned the Prophet sallallahu alaihi
wa sallam from the prayer direction that he
used to face,
which was,
Beit al Maqfus, Jerusalem.
And now he's facing towards,
Al Kaaba
in in Mecca. And actually,
when the command came,
he was with
one of the tribes, the subtribes of
one of the families of the Medinin families,
and he was praying in a mosque next
to them,
the mosque of
Bani,
Sulaym.
And
it wasn't known as Masjid al Qiblatayn yet.
So those of you who have had the
fortune of making the pilgrimage and visiting Medina,
one of the, Mazaraat, the Ziraat that they
take you to is this mosque called Masjid
al Kibiletin, the mosque of of the 2
kibilas.
So the prophet was
praying Zuhr at the time
when the Wahi came to him in the
prayer that Wadi wachaka sha'twil Masjid Al Haram
now turn towards the direction of Mecca. So
that means he would have to completely
if he was facing north, now he had
to face south. So, it's said that he's
the men switched places with the women and
the women switched places with the men. So
now the men,
the moon, they turned around and came to
the front and the women went to the
back. So that now that he's facing,
Mecca,
instead of facing
Beit HaMakdis, instead of facing
Jerusalem.
So when the Jewish tribesmen heard about this,
they said,
What made them change to?
Yeah. I mean,
they're trying to
disparage
the prophet and say, why would they do
something like that? This is the established
and has been established of
the people of the book before you, the
Torah and Anjil. Why would you change it?
Then the Quran instructs him to say,
Say
for Allah is the east and the west.
For Allah is east and the west.
He is the one who will guide to
the Siwath and Mustafim.
So it doesn't matter,
what direction
is established,
but what does matter is who is the
one establishing it. Namely Allah Subhana Wa Ta'ala.
And so from the Siratul Mustaqim and we
talked about Siratul Mustaqim
in the previous session about Suratul Fatiha,
and that the Siratul Mustaqim is Siratul Laveena
and Aamta'alayhim.
Right? The of the ones that you have
bestowed your favor upon, the ones that you
have favored. This is the Surat al Mustaqim,
of the Surat al
Sabiyeem
of the prophets and the saints and the
Shuhada and the martyrs and the righteous Surahin.
That's the Surah.
That's a straight path. Not something that's of
our whim or our desire. And so,
the equivla then was changed
based upon something that was wahi.
Not
an inclination of the Prophet,
even though it was his desire,
and not anything like that because Allah Subhaana
Wa Ta'ala,
he is the one who changed it.
So
some of them said the ibn Najibah, because
he has some isharat, he said about this
verse
that Allah subhanahu wa ta'ala huallali yurayil ahuwah.
Allah subhanahu wa ta'ala is the one who
changes the state of things. So
our wuja, and we'll talk about wuja, it's
coming later, our direction then,
our qibla. Right? So the qibla of our
prayer
is Mecca,
But the Khibla of our heart, of our
desires and our where we take our inspiration
from and
where we take our commands and our prohibitions
to avoid,
Allah Subhanahu Wa Ta'ala. So the Qibla of
the heart should be Allah Subhanahu Wa Ta'ala.
Walqalbu mahaalu Nazarillah and the heart is bayturrub
And the heart is the temple of God
or the house of God.
And it is also
that which upon falls the
divine gaze.
Allah does not look to your forms or
to your bodies, but he looks towards
your kunub. He looks towards your heart.
So when you make the the slaughter of
the animals, it's not about the blood that
is spilled or the meat that you offer
as a sacrifice.
Right? The taqwa
is that which,
should is the thing that reaches Allah Subhanahu
Wa Ta'ala.
And in the Hadith al Khudsi,
Laya Sa'ani,
Adi Wa Ta Salahi, Wada Sa'ani, Qalbul Mumi.
The heavens and the earth cannot encompass the
meanings, the divine meanings of Allah Subhanahu Wa
Ta'ala, but the heart of the believer can.
So the klibra of the heart of the
believer should be Allah Subhanahu Wa Ta'ala. So
if he tells you turn left, you turn
left. If tells you turn right, you turn
right. If he tells you turn east, you
turn east. You turn west, you turn west
and so forth. So,
we should then be,
have this idea of accommodation
for taqalbu tazayurul ahawar. Right? We should have
this accommodation in our heart for things changing
and circumstances changing
and emotions that then react to these particular
circumstances changing. But the constant
should be
us turning with our hearts to
Allah Subhaqa'ala and not be like a sufaha.
Right? The feeble,
those of feeble character, the foolish.
What made them change?
Allah
made them change. Allah told them this your
quibba now. This is the direction we should
face.
So then the next verse,
and this is
arguably, we could say,
one of the verses in the Quran that
shows the status
of this Ummah of Muhammad, where Allah subhanahu
wa
ta'ala says,
Is that right?
No?
And so we have made you
an Ummba, a nation, a community, wasata,
a middle nation or a balanced nation. Here
in the translation I have, he says,
a just community.
So the wasat, they say in Arabic language,
usually meanings that take on more of a
metaphorical sense, they have
an origin in something that's physical. And and
wasat is no different. So the word wasat
means
the land that's balanced from either side. So
straight, like flat.
So not not high on the left and
high on the right, but balanced
between the 2. And this is important for
people who are thinking about, you know, irrigation
and crops because the way that the water
flows if you're in a valley and comes
from the mountain and so forth. So in
Wasat is the balanced one. You can build
on it.
So this Ummah is Wasat. It's a balanced
nation. It's a just one.
It is,
one that takes the
the,
the happy medium
between two extremes. So some of them have
have have designated character like this. So
courage for example, is a happy medium between
recklessness and cowardice.
And so that's courage.
And generosity,
right, as Saha'u will come, is a happy
medium between
stinginess
and frivolousness or recklessness in the way that
one spends money. So happy medium. So that's
the Ummah of Muhammad, sallallahu alayhi salaam, umatanwassatam,
So that you may be witnesses
for the people or upon the people.
And also that the Messenger should also be
a witness upon you.
What does that mean that we are a
witness
to the rest of the Ulam? When the
day of judgement comes
and Allah subhanahu wa ta'ala will take people
to task and they will say, we don't
know what you what is this
of deen and practice and worshiping Allah Subhanahu
Wa Ta'ala.
Where's where's such an example to be found?
Where would we see such a thing?
For our Ummada, Ummaha Muhammad then
will bear witness against all of the other
communities,
all of the other nations from all of
the other prophets
that they are Ummat and Wasata, so that
we may be shuhaday.
So in
our example,
in our way of
life, in the manner by which we respected
and
took to heart the teachings of our prophet,
sallallahu alaihi wa sallam, this is a shahada.
Right? It's
a shahada for Allah and shahada lahu alaihi
wa sallam. And also for a shahada
for the prophet, sallallahu alaihi wa sallam, and
Nahu,
Adal Amina wa bala ghrisalal
Amina walasahalil
Ummah.
Right? That
he he he conveyed the message,
and he held up his his trust, his
emana that was given to him by Allah
When Asa hadil Ummah,
and he also did, Masihah, and he gave,
sacred and pious
and sincere counsel
to his Ummah.
And then
the prophet, the prophet, the prophet, the prophet,
the prophet,
the
prophet, the prophet, And then the prophet also
will be a witness
on your behalf, either for you or against
you. Here the word alaykum gives you could
be against you if you don't take or
if you didn't put into practice that which
Allah Subhanahu Wa Ta'ala, via the prophet has
instituted
and asked us to follow. And so as
we said, Ho al Ledi,
Beldak Risalo Adal Amana Adal Amana Walasa Hala
Al Ummah. He did all of those things
for his Ummah. In fact, he he did
not spare any effort for the ummma. He
put the ummma before himself,
before his family.
He gave up any personal time that he
had also for this Ummah, his dua, in
his sudood.
And you know this one, Aisha, one night,
reportedly 15th of Sha'aban, went looking for him
and he wasn't
next to her by her side, asleep.
And then she found him,
frustrating near the Baqi'ah and saying, Ummet, you
Ummet. Seeking
the supplicating Allah Subhana Wa Ta'ala on behalf
of this Ummah and Muhammadiyah, his Ummah
Tell you.
Then the verse after that,
of the same part of the same verse,
And then this qiblah,
this new qiblah,
we have made the direction you one used
to face in order to distinguish those
who follow the messenger from those who turn
on their heels.
That test was hard except for those God
has guided.
God will never let your faith
go to waste.
Because Allah Subhanahu Wa Ta'ala is Most Compassionate
and Most Merciful
towards
people.
So the changing of the tibla then,
here that it describes
The one that you're on before, namely
Bayt and Maqdis.
So that we may see who follows the
prophet or the one who will turn on
their heels.
So the initial qiblah of Beit El Maqdis
was actually a big test for the people
of Quraysh,
because they knew that
their qiblah
was Mecca, was the Kaaba.
And so when the prophet
instituted the initial qibla, the first one which
was Baytin Maqdis,
the one that
the previous prophets before him including,
the last prophet before him, the Isa, alayhis
salam, Jesus, and then the other prophets, Moses,
Dawud, Suleiman,
Yahya, all of those prophets, that was their
qiblah.
And it wasn't it wasn't a qiblah until
before that, Ibrahim alayhi salaam.
So this was a big
fitna, a test
for the people of Quraysh. Just like when
the kibla was changed back to Mecca or
to Mecca,
this was a test for the Jewish tribes
of Medina. So both of them in some
way
were not happy with the change or the
initial qibla
based upon
their feeling of
private possession of the qiblah. So the people
of Mecca said, well, we're from Mecca. And
we know that the Arabian Peninsula people come
and make Hajj here, and the Hajj was
still happening, even though it was done in
a way
that
included their their idolatry and polytheism. But they
still have this prestige about Mecca.
And also the Jewish tribes still have this
prestige about
they didn't love this. They were not interested
in Mecca, whatsoever. They went to Al Medina,
they went to Yathrib,
awaiting
the appearance of this final prophet, who they
have thought would be from amongst them.
From amongst or they were wishing that would
be from amongst them, from amongst one of
their tribesmen,
but it was not to be. And so
here,
between these 2 kind
of,
sectarian
and,
let's call it, narcissistic or egotistical,
view of possession of the tibla
was the followers of the prophet Muhammad SAW
AHSALA. So then the verse tells us,
We have not made this tribla that you
were upon before.
So to distinguish or to know
those who follow the messenger from those who
will turn on their heels.
Now here's
an important point about
theology or atheeda. So the literal word here
that we find, so
that we may know.
This cannot be understood in a literal sense.
In the sense that Allah didn't know beforehand,
so we have to test the people to
see which way they would go?
Hashah. That's impossible.
Allah subhanahu wa ta'ala is omniscient. His knowledge
is what we call ghayr mutajjad. It's not
a renewable knowledge. His knowledge was always and
is and will continue to be
complete
because it is one of the just as
Allah Subhanahu Wa Ta'ala is everlasting,
and,
he's the first without beginning and he is
the last without end, and that means all
of the attributes,
the means by which we understand him are
also like that. They're also
timeless attributes. So the attribute of knowledge, Allahu
alim.
Right? You aalamu kullashay Allahu lasi rumilaybad. All
of the verses that talk about that.
So Allah didn't need to test us in
order to learn about something or to have
knowledge of something. So what then what could
it mean?
It means that
the taluk, the connection of
what would be the consequence of the choices
that people make,
then would come to bear
when this test came upon them. So that
means Allah subhizalayamalalabid
Allah
subhizalayamalalabid is not going to
take someone to task
until
they make that mistake or until they make
that move. Before that, they do not.
So if that is the case,
then,
all of this is within the knowledge of
Allah Subhanahu Wa Ta'ala. Nothing is outside of
knowledge of Allah Subhanahu Wa Ta'ala. So when
you see words like this, and
you'll find it in other verses too.
Another verse come coming later in Aliamla to
know who the ones who were truly striving,
right, who were putting effort. Again, the same
meaning.
A burden,
a heavy thing except for those that Allah
has guided.
And
Allah
will not let you
lose
the consequence and recompense of your faith. What
what is all that all about?
One of the things that the Jewish tribes
also said at the time and accused the
followers of Muhammad, salar al salam, they said,
what about those people who
prayed towards Beit al Maqdis,
and they never got a chance to pray
towards Mecca? Maybe they passed away during that
time and they never got to pray towards
Mecca or even the people who still what
about all those prayers that you prayed towards
Bethel Maqdis? They must not count.
They must not they must be for naught.
And so Ratan alayhim, Allah Subhanahu Wa Ta'ala,
responds to them, wamakaan Allah dhiodia imanakum.
So here the prayer is described as iman.
And this is one of the dalees that
the the evidences that they cite sometimes that
his salah,
is almost equivalent to iman. It is it
is a marker of iman because it's called
iman specifically in this verse.
Inna Allahha bin Nasi la'oofu rahi. Right? Allah
Subhaana Wa Ta'ala is Most Compassionate, Most Merciful.
And just yesterday
or the session before, we talked about Rafa
and Rahma. So we said one of the
names of Allah Subha Tah'ala is Rafa here
or Raouf Raheem. And we said, Raouf
is the masculine version of mercy.
Right, that has more masculine attributes associated with
it, which should be like guardianship and protectorship
and,
responsibility
and maintenance and those sorts of things.
And
Al Rahma.
Rahim. Rahma means the one
is the is the feminine form of this
and the feminine form means that which is
more about caring and compassion
and
you know, motherly sort of compassion but or
feminine form of compassion. And we said Allah
subhaata'ala is neither masculine or feminine,
but these attributes they're complimentary.
And the way that we can understand their
manifestations in both the mercy of the mother
and how it differs and complements the mercy
of the father.
Allahu'ala.
So the verse after that,
here.
Many time we have seen you, turn your
face towards heaven.
So we are turning you towards a prayer
direction that
pleases you.
Turn your face in the direction of the
sacred mosque.
Wherever you may be, turn your faces to
it.
So this business,
qadinataqalubawajikafis
sama. This is a kitab. This is an
address directly to the prophet Muhammad
So we see you turn and look towards
the heavens. Why was the Prophet sallallahu alaihi
wa sallam looking towards the heavens? Well we
said earlier
that
kanayatamanna,
he was hoping that eventually
the Khlibda would change to the direction of
Mecca.
So he never asked,
not that we know of, he never asked
Allah Subhanahu Wa Ta'ala for the direction to
be changed, but
he had this
feeling in his heart that he wanted that.
So Allah Subhanahu Wa Ta'ala is saying,
We see that you are turning towards the
heavens and you are hoping for that.
Means
that we will give you a direction
that you will
love, that you will desire.
We will give you
a direction that you will love, that you
will desire.
This is not the first instance of this,
where it's Allah Subhanahu Wa Ta'ala saying that
the Prophet
will be pleased.
You don't find this
in any other verse referring to anyone else
except for the prophet
except one verse where it's talking about the
believers in general, Suratul Bayinah.
So
Allah is pleased with them
and they are pleased with their Lord.
So
when insha'Allah we enter into paradise,
we will be pleased with
Allah Subhanahu Wa Ta'ala and he will be
pleased with us.
But here
We will give you a direction that you
will be pleased with. In another verse, Surat
Al Duha,
And your Lord will give you and you
will be pleased. Yaani.
Yeah. Allah is pleasing our Prophet sallallahu alaihi
wa sallam. This gives you an idea of
the status, the prestige, the maqam of Sayyidna,
Usulullah, sallallahu alaihi wasallam. That he was not
just
Rasulullah. I know that Rasulullah, the messenger of
Allah sallallahu alaihi wa sallam,
is still
amongst you.
So,
here,
because of the Maqam of the prophet,
falanawaliya nakkablaantarduhah.
So the prophet desired
for it to be Mecca and so it
was Mecca.
And so here is the verse where the
qiblah, this is the wahi that the prophet
sallallahu alaihi wa sallam received in this verse,
and then he changed from
Baytin Maqdis to
Al Kaaba
to Mecca.
So turn towards the direction of
Al Masjid Al Haram
in Mecca.
Now the rest of this, the kitab is
for the rest of the believers. And wherever
you may be,
and the rest of you wherever you may
so the Chibla then forever becomes
made in,
Masjid Al Haram
in Mecca.
Some of them said, Shaturan Masjid Al Haram,
the direction of the Masjid Al Haram. This
is a daleel for some of the Midehib
that say, if you're outside of Mecca, then
you don't have to actually hit the Mecca
straight on, you just have to be in
the direction of Mecca. Based upon this verse,
Shatar Al Masjid. So Shatar Al Masjid, the
direction of the Masjid Al Haram.
And the ones who have been given the
kitab,
the people of the book,
They know that this is the hap, the
truth from from their lord.
That their lord
is not Ghafil Yani. He is well acquainted.
He is not remiss
of that which they know. And
other verses that come in the Quran also
say this was not just a rejection
by the people of the book of the
qiblah of Rasulillah, of the qiblah of this
Ummah, sallallahu alaihi wa sallam, but it was
also a rejection of Rasulullah
sallallahu alaihi wa sallam. So they rejected the
messenger.
They accepted the message, the risayla, because they
were waiting for the risayla,
but they had a issue
with the one who was Sahab al Risayla,
the one who was the messenger. That's why
other verses in the Quran say yarifhunam kama
yarifhuna
abinaahum.
They know him
like they know
their own children.
And one of the the the Jewish tribes
who later became Muslim, Abdullah ibn Salam,
he was asked about this verse.
And he said,
Yes, I knew that this was the Prophet
sallallahu alaihi wasallahu alaihi wasallahu alaihi wasallahu alaihi
wasallahu alaihi wasallahu alaihi wasallahu alaihi wasallahu alaihi
wasallahu alaihi wasallahu alaihi wasallahu alaihi wasallahu alaihi
wasallahu alaihi wasallahu alaihi wasallahu alaihi was
And he said, because this person is my
son, perhaps my wife
betrayed me. I don't know. But I know
for certain that this is Rasulullah, this is
the Prophet Muhammad salallahu alaihi
wa
sallam. So,
this tublah change, this tublah direction,
minhaith al Ishara,
right, from kind of the the subtle,
message that we learned about is
that whichever
direction Allah turns you, whichever direction that Allah
Subhana Wa Ta'la asks you to turn
towards Allah. Right? And that means
Filmanshat wa Filmacra.
So when you
are enthusiastic
about it or you're less than enthusiastic about
it, whether it's a pleasurable thing for you
or not a pleasurable thing for you, whether
it's in the day or whether it's in
the night, whether it's,
in a group of people, whether you're alone,
all of those akhwal, all of those circumstances
just turn
towards Allah
with your heart.
And that direction of the heart,
the conduit or the bed, the door that
will help you get there is the prophet
Why the prophet Because he said
we will give you a qiblat tardaha that
you will be pleased with. So nahnu naruta
biima yawdha bihi
So we should be pleased
with that which pleases the Prophet salallahu alaihi
wa sallam.
And the Prophet salallahu alaihi wa sallam was
sent for us for no other reason so
that we may turn
towards Allah Subhanahu Wa Ta'ala.
And many of them say that the first
step
towards,
the path towards God is what's called sith,
sithatawajjuh.
Atawajjuh means to turn.
So it means the heart turning.
So just like we
we can turn,
the prophet
turned during that time from Baytul Maqdis to
Makkah, we also have to turn towards Allah
Subhanahu Wa Ta'ala, no matter how difficult the
situation may be, but to the best of
our ability.
And then,
In Ulla Mahdadayoodriyaima
Nana. Right? And then our efforts, our prayers,
our,
tibetul, our
turning and our fervent supplication for Allah
will never be lost. Don't ever think anything
is done in vain. Allah didn't hear me.
How come the answer is not forthcoming?
Allah
hears everything.
A later verse that comes in this verse
also, a few verses later,
Now this is talking about more of Klibla
of the heart.
So remember me and I remember you.
How does how do we,
remember Allah Subhanahu Wa Ta'ala? That's
one form of remembering Allah Subhanahu Wa Ta'ala.
Ubil,
Ubil Janan with the heart,
or lisamal Janan, so the heart and lisam.
But the highest form is to remember him
always in our heart.
In a way that remembering him, then you
can be
in a state of remembrance or continual or
continuous remembrance of Allah
And then in terms of intensity of remembrance,
so that you're not even
turning or remembering anything except the one who
is the object of remembrance,
namely Allah
fathkuluni
ethkulqum.
And then finally some of them said,
your remembering of Allah is actually Allah remembering
you.
Because who is the one who gave you
success? Who is the one who
who eased and facilitate for you to remember
him? Namely Allah Subhana Wa Ta'ala. And that's
why they say for a siddiqeen,
for the the saints and those of the
highest caliber of Iman,
their deeds and their acts are not so
that they may get a reward from Allah
Subhanahu Wa Ta'ala. They see that their deeds
and their acts are the reward from Allah
Subhanahu Wa Ta'ala. They are a sign that
Allah Subhanahu Wa Ta'ala are pleased with us.
So when we say La Ilahi Allah SubhanAllah,
Alhamdulillah, La Hualawalahu
Waqib,
all of this is tawfiq,
is defying divine success from Allah Subhanahu Wa
Ta'ala and would not be able to say
it and recite it and feel it, except
if Allah Subhanahu Wa Ta'ala
gave you
the quwa,
gave you the strength and gave you the
ability to say it to begin with. So
fathkuhuni ethkulkum.
Remember me and that is indeed my remembrance
of you.