Yousuf Raza – Ramadan Nights 2021 Day 24
AI: Summary ©
The speakers stress the importance of achieving spiritual well-being and following guidance to avoid harms and loss. They also discuss the negative consequences of fabricating false information and actions, including false expectations and predictions of future events. The importance of prophets' standards and sh matter in tours of Islam, and the need for individuals to overcome past experiences and avoid distractions. The speakers stress the importance of affirming one's abilities and working hard to achieve success, but also emphasize the negative impact of past mistakes on one's chances of success and the need to show proper behavior and evidence.
AI: Summary ©
ونعوذ بالله من شرور أنفسنا ومن سيئة أعمالنا
من يهده الله فلا مضل له من يضلله
فلا هادي له ونشهد أن لا إله إلا
الله وحده لا شريك له ونشهد أن محمد
عبده وحده إنما مثل الحياة الدنيا كما إن
أنزلناه من السماء فاختلط به نبات الأرض مما
يأكل الناس والأنعام حتى إذا أخذت الأرض
زقرفها وزينت وظن أهلها أنهم قادرون عليها أتاها
أمرنا ليلا أو نهارا فجعلناها حصيدا كأن لم
تغنى بالأمس كذلك نفصل الآيات لقوم يتفكرون
والله يدعو إلى دار السلام ويهدي من يشار
إلى صراط مستقيم للذين أحسنوا الحسن
وزيادة ولا يرهقوا وجوههم قتل ولا ذلة
أولئك أصحاب الجنة هم فيها خالدون وعلمنا
ما ينفعنا وزدنا علما اللهم أرنا حقيقة الأشياء
كما هي اللهم أرنا الحق حقا وارزقنا اتباعا
وأرنا الباطل باطلا وارزقنا اجتنابا آمين يا رب
العالمين حسنا ثم سورة يونس لقد وصلنا إلى
آية 24 سنبدأ بآية 25 اليوم كما رأينا
من خلال هذه السورة أحد أهم أسئلة التي
تتغيرها هو أن لا يريدون أن يقابلوا الله
من أجل الناس الذين ينفعون آيات الله ولماذا
لا يريدون أن يقابلوا الله لأنهم يريدون كل
شيء هنا في هذه الدنيا كما يشعرون بهذا
العالم هذا هو إخلاء الآخرة مركز روحهم لذلك
أي آيات تخبرهم بشكل آخر لن يستمعوا إليها
لقد صنعوا دينهم بشكل مناسب بحيث يضعون الحياة
الدنيا في المركز والآخرة ليست هنا كل ما
يوجد في الآخرة ليس مهما إلا أنه يعطي
بعض التأهل بعض التأهل وهذا ما يتعلق بذلك
لديهم المخلوقات والخوف لذلك يوجد بعض المخلوقات هنا
ويوجد بعض الملائكات هنا كل ما يحتاجونه بشكل
روحي الدين يعطيهم ما يحتاجونه ولكنه لا يسأل
أي شيء منهم كل ما يسأل منهم هو
موضوع محل مميز بشكل رسمي لا يمارس المعاملات
المجتمعية لا يمارس الحق ولا أي شيء من
هذا ورسول الله كان يرغب بخلق دينه quote
-unquote, in that way as well.
He's telling them this is not my religion.
I did not come up with it.
I did not fabricate it.
This is something that I have been granted
by Allah.
I myself have to submit to it.
And so they're being told that this attitude
that you have, where is it coming from?
It is coming from this perspective of dunya
as the exclusive center of your attention to
the exclusion of all else.
And so a parable is given for that,
that like rain, and rain is a blessing.
The crop that comes as a result of
the rain, and you work hard for that
crop as well, it's a blessing, and it's
strong, and it looks attractive, it looks awesome,
and you feel like you have control over
it.
Just don't get deluded by that feeling of
control over it, that that's absolute, that that's
eternal, that that's never going to go away.
At any moment you might lose it.
Don't take life for granted.
Don't take life of dunya for granted.
Don't think that you have an eternity at
your disposal.
There needs to be a certain urgency when
it comes to fulfilling your responsibilities.
And so get to it.
You don't know when this crop is wiped
out.
And what's left of it is as if
there was nothing there, harvested completely, not a
single grain.
And Allah invites you to the home of
peace.
وَيَهْدِي مَن يَشَاءُ إِلَى الصِّرَاطِ المُّسْتَقِيمِ And He
guides whoever wants to a straight path.
This is, it's not that Allah is inviting
you towards anything which is good for you
in the long run.
What this path leads towards is home of
peace.
And this home of peace looked at in
multiple ways is a home of peace here
in this world, but after a lot of
struggle, after a lot of conflict, as we
saw in these ayats are being revealed again
towards the end of the Meccan period.
And then what follows was a lot of
conflict eventually, and ultimately in the hereafter.
لِلَّذِينَ أَحْسَنُوا الْحُسْنَةُ وَزِيَادَهُ For people of excellence,
for people who look to work, do their
best, looking to bring the best of their
efforts towards Allah.
For them is going to be that which
is حُسْنَة, which is also beautiful.
They're people of excellence, they get an excellence
reward.
They're people of beauty, they get a beautiful
reward.
They're people looking to do their best, they
will get the best.
وَزِيَادَهُ And even more than that.
وَلَدَيْنَ مَزِيدُ Allah says that it's, there's so
much more, you can't even conceive of what
we have in store for you.
وَلَا يَرْهَقُ وُجُوهَهُمْ قَطَرٌ وَلَا ذِلَّ Neither darkness
nor humiliation will cover their faces.
Because that is the hallmark of the people
of Jahannam.
As far as the people of Jannah are
concerned, it's going to be cleared from them.
أُولَئِكَ أُصْحَابُ الْجَنَّةِ These are the people of
paradise.
هُمْ فِيهَا خَالِدُونَ And they're going to live
there in forever.
وَالَّذِينَ كَسَبُوا السَّيْجِئَاتِ And those who earn evil
through their deeds, they do evil deeds.
جَزَاءُ السَّيْجِئَةِ بِمِثْلِهَ Their reward is an evil
which is similar to it.
It's not that they're going to get any
multiplication of their evil.
Their evil is going to be corresponding to
exactly what they've done.
وَتَرْهَقُهُمْ ذِلَّ And humiliation will cover them.
مَا لَهُمْ مِنَ اللَّهِ مِنْ آصِمِ And they
will have no one to protect them other
than Allah.
كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعٌ مِنَ اللَّيْلِ مُضْلِمًا It
will appear as if their faces are covered
with patches of dense darkness of night.
أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ أُولَئِكَ أَصْحَابُ
النَّارِ هُمْ فِيهَا خَالِدُونَ These are the people
of the fire and they're going to live
there forever.
وَيَوْمَ تَنَحْشُرُهُمْ جَمِيعًا وَيَوْمَ تَنَحْشُرُهُمْ جَمِيعًا On the
day, we gather them all together.
فَمَنَقُولُ لِلَّذِينَ أَشْرَكُوا And then we say to
those who ascribe associates with Allah.
مَكَانَكُمْ أَنْتُمْ وَشُرَكَؤُكُمْ Stay where you are, you
and your associates, whoever of your friends or
whoever of your deities that you had dead
or alive, people that you had taken in
place of Allah, people who had become that
source of authority for you that didn't let
you do anything other than whatever that tradition
or whatever that status quo held.
مَكَانَكُمْ أَنْتُمْ وَشُرَكَؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ And so we
will separate them from each other.
وَقَالَ شُرَكَؤُهُمْ And their associates will say to
them, مَا كُنتُمْ إِيَّنَا تَعْبُدُونَ You did not
worship us.
Their associates, now these associates, they're dead ancestors
or they're deities.
Either way, they're declaring themselves completely absolved.
They're declaring themselves to have nothing to do
with those who used to worship them.
And letting everybody know, letting the cat out
of the bag that, you know what, you
just used our name.
You were just selling our name.
You were worshipping yourselves.
You were worshipping your desires.
You were just giving the name, giving it
complicated names of religious or spiritual bearing.
But at the end of the day, it
was all you.
فَكَفَابِ اللَّهِ شَهِيدًا بَيْنَنَا وَبَيْنَكُمْ Allah is enough
as a witness between us and you.
وَإِن كُنَّ عِنْ عِبَادَتِكُمْ لَغَافِلِتْ We were completely
unaware of your worship.
And these may even be very righteous people
in the past, because those are the names
that the most convenient to use, to sell,
to hide behind.
Isa Alayhi Salaam being the most prominent example.
كُنَا لِكَ تَبْلُوا كُلُّ نَفْسٍ مَّا أَسْلَفَتْ There,
every individual will experience what he had sent
forth.
Again, what is the critical difference between what
idolatry does to a personality and what Tawheed
does to a personality?
Idolatry, in terms of the actions sent forth,
it compromises them big time.
Most of what you will find there is
entirely selfish.
And what Tawheed evokes from a person is
more and more relationship.
More and more goodness, justice, empowerment.
The whole lot that we've been speaking of
since the very beginning, we've been seeing it
mentioned, spending in the way of Allah.
وَرُدُّوا إِلَى اللَّهِ مَوْلَهُمُ الْحَقُّ And they will
be returned to Allah, their true Mawla, their
true, their real protector and friend.
وَضَلْ عَنْهُم مَا كَانُوا يَفْتَرُونَ And whatever they
used to fabricate against Allah, other than Allah,
will be lost for them, will be lost
from them.
It will have no bearing.
It'll leave them stranded.
قُلْ مَنْ يَرُزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ Ask them,
who provides you from the heavens and the
earth?
أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارِ Or who controls the
hearing and sight?
وَمَنْ يُخْرِجُ الْحِيَّ مِنَ الْمَيِّتِ Who is the
one who brings out the living from the
dead?
وَيُخْرِجُ الْمَيِّتَ مِنَ الْحِيَّ And brings about the
dead from the living.
وَمَنْ يُدَبِّرُ الْأَمْرِ And who plans all affairs.
That there is so much in your own
surrounding that you see with respect to the
rizq that you get.
That things that are as different from each
other as sky and earth, how both of
you at the end of the day are
providing you.
That your rizq is coming from the sky
as it's coming from the earth.
That you as the center of this creation
as biologically pretty much everything that you need
to benefit from the rizq that is coming
from poles apart, literally on earth as well
as between the heavens and the earth.
Who is it that gives you that?
Who is it that placed all of this
there for you?
Made it for you and you for it.
And then you're hearing in your sight, your
abilities, your faculties of learning, of attaining the
knowledge.
Who gave you all of that?
So you have all of this provision, this
rizq to survive, not just survive, but thrive.
And then you have these faculties who know
to attain knowledge.
And then you have these phenomena of life
and death around you where you're constantly seeing
this life coming from death and death coming
from life.
When you're conscious of or you have the
ability to be conscious of the yudabbirul amr,
that this is meticulously planned.
A reality as you know it is being
actively planned.
It is not random.
It is not chance.
That it is way too meaningful.
It is way too directional.
It is way too responsive for it to
be randomness, for it to be blind, for
it to be chance.
Just the directional, meaningful progression of life and
death tells you that much.
But there they will reply, Allah.
And of course, we have to say this.
We have to elaborate this.
The desert Bedouin 14 centuries ago, these were
straightforward questions.
That was, this was a no brainer.
But now with all the intellectual capacities that
we have developed and refined, these are not
obvious answers anymore.
The Quran's starting point was to take these
people forward for whom this answer was, at
least they had got this foundational level down
and now you could carry the conversation forward.
You can't take that for granted anymore.
They would have said, they would immediately reply,
Allah.
So tell them, Ya Rasulullah, are you not
going to then attain taqwa?
Are you not going to, is that not
going to reflect in your action?
Is that not going to reflect in the
level of discipline that you're going to bring
into your lives?
Are you not going to mind what you
do and save yourselves?
Are you not going to be aware of
Him in your practice?
Fadhalikumullahu rabbukumul haqq.
That Sayyiduna Allah is your Rabb, your true
Rabb.
What does it mean for Him to be
your true Rabb?
Al haqq, rabbukumul haqq.
That they should, this belief should have a
bearing on your lifestyle, on your conduct.
On your choices.
That his rububiyah needs to be taken into
consideration meaningfully.
With a recognition of consequence.
Famaada ba'da al haqq illa al dalal.
So what is left after truth, except misguidance?
You're going to let this go.
Okay, what is it that you're holding on
to then?
What basis does that have?
Fa anna tusrafoon.
How can you then be turned away?
Kathalika haqqat kalimatu rabbika ala allatheena asfasaqu.
So that is how the word of your
Rabb will prove true against the transgressors.
Annahum la yu'minoon.
Because they will not believe.
Qul hal min shurakaikum.
So ask them, is there any from your
nominated associates, these shuraka that you have.
May yabda'ul khalqa thumma yu'iduh.
Who starts creation and is able to repeat
it afterwards.
Is there any power that you can associate
to any of them that make them capable
of doing this?
Qul illa hu yabda'ul khalqa thumma yu
'iduh.
Tell them Allah starts creation and then He
will repeat it.
Is there anything, anything that has that power
that Allah has?
Fa anna tusrafoon.
So how then are you deluded?
Qul hal min shurakaikum.
Ask them, is there anyone from your nominated
associates, min yahdi ilal haqq.
Who guides to the truth.
You see him guiding towards the truth in
so many different ways.
There's guidance for you to travel from one
place to another.
There's guidance for you as to what is
going to be nutritious for you and what
is not, what is poisonous.
There's guidance for you there in the physical
material world.
And there's guidance for you as to what
to do and what not to do.
In its most refined, pristine, protected form, as
the Quran.
Qul illa hu yabda'ul khalqa.
So tell them Allah guides to the truth.
Fa man yahdi ilal haqq.
So is the one who guides to the
truth a haqqu ayn yutta'ul khalqa?
More worthy to be followed?
Or the one who himself does not find
guidance until he is guided.
So why are you going to place in
that position of absolute power, absolute authority, those
that are utterly dependent?
Knowing and claiming belief in Allah.
Knowing Allah yet not giving him that position.
Something, someone else has that position in your
life to the exclusion of Allah.
Fa ma lakum kayfa tahkoon?
What is wrong with you?
What kind of judgment are you making?
Wa ma yattabi'u aksaruhum illa thanna.
Most of them follow nothing but assumptions.
Here you have ayat, truth, and understanding of
reality, which is the best explanation of the
facts of experience as you know them.
That's how Qur'an represents itself and Allah
and Rasulullah and Akhirah.
Whatever that you have, what is your alternate?
Is your alternate any more than assumptions?
What basis in truth are you on?
Inna thanna la yubni minal haqqi shay'a.
Without a doubt, assumption cannot avail against the
truth at all.
How many explanations of truth will you find?
How many claimants to truth will you find
that are confidently sending you to verify their
claims in as many desperate sources as you
can possibly imagine?
Where will you find a spiritually sourced truth
or truth sourced in revelation which is affirming
itself to the material world?
Inna Allaha alimum bima yaf'alun.
Allah knows whatever it is that they do.
Wa ma kana hadha al-Qur'an It
was not possible for the Qur'an to
be produced by anyone other than Allah.
Rather it is a confirmation of all that
is before it.
And a detailed explanation of the scripture.
The scripture that came before it.
Al-Kitab as this whole representative of institution
of revelation that comes from Allah.
And the Qur'an being of it, from
it, and explaining it.
La rayba feeh.
There is no doubt in it.
Mir Rabbil Alameen.
It is from the Rabb of the worlds,
of the Alameen.
That a reflection on the Alameen and the
perceptibility of the Raboobiya of Allah there is
going to, it lines up.
The God of the Bible, of previous scriptures.
The God of the Alameen and the world
outside, and whatever realms of reality you can
experience.
And the God of the Qur'an.
They're all one.
They're all one.
So do they say he invented it?
Qul fa'tu bi surati misli.
Tell them bring one surah like it.
Bring one surah like it.
Wad'u man istata'tum min doonillah.
And call whoever you can other than Allah
and kuntum sadeqeen.
If you should be truthful.
Just one.
You're so quick to jump to criticize.
Oh this is what's wrong with it.
This is what's wrong with it.
It shouldn't have this.
It should have that.
Why does it have this?
Why doesn't it have that?
Okay then.
Whatever it is that you're.
Whatever issues you have with the Qur'an.
Or surahs of the Qur'an.
That which you believe in.
A.
What source of knowledge is that coming from?
B.
If you bring that source of knowledge forward.
How does that live up to whatever standards
you're subjecting the Qur'an to?
Usually.
That standard or whatever that source is.
There's going to be a claim that there
is nothing.
And that we don't believe in anything.
And we know how shallow that claim is.
That everyone has a theology.
Has an understanding of reality.
Has some level of belief.
Those most resistant to accept that they do
have the most dangerous kind.
They don't even know what it is.
And you don't want to be there.
And whatever it is that's.
If they do acknowledge yes there is a
belief system that we have.
Great.
Let's see what it's based in.
And whatever it's based in.
What's.
How is it so much.
So foolproof.
That the very criticisms.
That you're so quick to jump to.
Against the Qur'an.
Do those standards.
That you do your own standards.
Why don't they do they do they live
up to those.
Do they do those criticisms not hold true
against them.
Whether woman is that.
That's what I'm doing in that.
So call whoever you can.
Other than Allah.
And if you really are truthful.
In your claim.
Rather they denied what that whose knowledge.
They could not encompass.
The Allah.
They kept rejecting it.
The revelation of the Qur'an.
They kept rejecting it.
And when it's interpretation.
Has not yet come to them.
That's how those before them denied.
Them not being able to understand it.
Them not being able to.
Come to terms with how.
Its interpretation is going to come in due
time.
In their case in the form of Allah.
That's just how the people before them couldn't.
They couldn't hold off.
They had this claim of absolute knowledge.
That any progression in time.
Would not in any way.
Go out.
Incomplete inadequate wrong.
And they were just.
Fixate themselves upon whatever it is that they
claimed as eternal absolute truth.
That I look at that.
I've been I'm in public.
I'm going to give a kind of.
I mean, so look, what was the.
End of the people who did this.
These oppressors.
What was their conflict?
How did they end up?
They were holding on to the same logic
as you.
They had the same attitude as you.
They had the same behaviors.
And some of them believe in it.
While others do not.
And your rabbi Rasulullah is fully aware.
Of these.
These corruptors.
And if they continue to reject you Rasulullah.
Then tell them for me is my action.
And for you is yours.
You have nothing to do with what I
do.
You have so.
You have such big problems with what I
do.
None of your business.
Let me do what I have to do.
You're not responsible for.
If it's all as wrong as you think
it is.
I'm going to have to answer for it.
And I got nothing to do.
With what you're doing.
I stand clear.
And there are some who apparently listen to
you.
Can you make the deaf hear?
Even they don't do not use.
Their brains.
Their intellect.
Their reason.
Nothing.
They listen.
But whatever it is required.
To process what they're listening.
To make sense of what they're listening.
That's gone.
I mean.
If you come with.
Preconceived conclusions.
You're not listening.
You're not going to think about what you
hear.
You're just looking to.
What else can I use to reject?
What else can I use to.
Anything you would ever listen.
Yes but.
That yes means nothing.
What comes after the but.
Is what you're really about.
And that you carried into the room.
Into the conversation.
Before you heard.
Anything at all.
And you blurted out the same.
Your pre-prepared speech.
They're not going to think.
I'm going to use.
Their.
Ability to reason.
وَمِنْهُمَ يَنظُرُ إِلَيْكَ And then there's.
The one who looked towards you.
Apparently.
أَفَعَمْتَ تَهْدِي الْعُمْيَةِ But can you show.
The way.
Can you guide the one who.
Is blind.
وَلَوْ كَانُوا لَا يَبْصُرُونَ If they're not going
to see.
They're not looking to see anything.
They're looking but they're not going to see.
إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْءًۭ Allah without
a doubt is not going to be unjust.
To people.
He is not unjust to people.
وَلَكِنَّ النَّاسَ أَنفُسٌ يَظْلِمُونَ Except people.
They're unjust to themselves.
They have these incredible faculties.
And being able to hear.
Being able to see.
Like really see.
A processing of reasoning and coming to a
conclusion.
I'm going to use it.
Isn't that.
ظُلْم Against your own faculties.
Abilities.
وَيَوْمَ يَحْشُرُهُمْ On the day he will assemble
them.
كَأَلَّمْ يَلْبَثُوا إِلَّا سَعَةً مِّنَ النَّهَارِ It will
appear to them as if they stayed in
this world an hour of the day.
يَتَعَارَفُونَ بَيْنَهُمْ Recognizing one another.
قَدْ خَتْرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ They will
have lost themselves.
Those who denied the meeting with Allah.
وَمَا كَانُوا مُهْتَدِينَ And they were not guided.
وَإِنْ مَا نُرِيَنَّكَ بَعْضَ الَّذِينَ عِدُوهُمْ And whether
we were to show you some of what
we promised them.
أَوْنَ تَوَفَّيَنَّكَ Or we take you away in
death.
فَإِلَيْنَ مَرْجِعُهُمْ They have to return to us
anyway.
ثُمَّ اللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ And then
Allah is a witness over what they do
either way.
Whether you remain with them, Ya Rasulullah.
Or we take you away.
However this ends up.
Allah is watching over them.
He knows.
وَلِكُلِّ أُمَّةٍ رَسُولٌ And there is a messenger
for every community.
فَإِذَا جَاءَ الرَّسُولُهُمْ And so when their messenger
comes.
قُضِيَ بَيْنَهُمْ بِالْقِصْطُ It will be judged between
them in justice.
وَهُمْ لَا يُظْلَمُونَ And no injustice is going
to be done to them.
وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِن كُنْتُمْ صَادِقِينَ And
they say, when will this promise be fulfilled?
Tell us if you really are true.
قُلْ لَا أَمْلِكُ لِنَفْسِي بَرًّا وَلَا نَفْعَى Tell
them, I have no control over any harm
or benefit, even to myself.
إِلَّا مَا شَاءَ اللَّهِ Except whatever Allah wills.
لِكُلِّ أُمَّةٍ أَجَلُ There is a deadline for
every community.
For every community.
إِذَا جَاءَ أَجَلُهُمْ And so when their deadline
approaches.
فَلَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ They're not going
to be able to delay it for a
moment, nor will they be able to advance
it.
قُلْ أَرَأَيْتُمْ إِنَّ تَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا
Ask them, have you ever considered if this
punishment were to hit you during night, or
even at daytime.
مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ Which part of it
would the criminals want to bring on?
Hate them?
Which part of it do they want should
come earlier?
أَثُّمَّ إِذَا مَا وَقَآءَ آمَنْتُمْ بِهِ Would you
then believe in it when it actually happens?
أَلْآنَ نَاوْ وَقَدْ كُنْتُمْ بِهِ تَسْتَعْجِلُونَ While all
this time you've been asking to bring it
on, bring it earlier.
ثُمَّ قِيلَ لَلَّذِينَ ظُلَمُوا Then the oppressors will
be told ذُقُوا عَذَابَ الْخُلْطِ Haste the eternal
punishment.
هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنْتُمْ تَكْسِبُونَ Have you
adequately been compensated for that which you used
to do, which you used to earn?
وَيَسْتَنْبِعُونَكَ أَحَقُّنْهُ And they ask you, is it
really true?
قُلْ فَإِي وَرَبِّي إِنَّهُ لَحَقٌ Yes, by my
Rabb it is absolute truth.
وَمَا أَنْتُمْ يَعُجَزِينَ And you're not going to
be able to escape.
The conviction of Rasulullah ﷺ, his bearing witness
as a testimony to the truth of what
is being brought and as establishing a case
against the rejecters.
وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الْأَرْضِ
Even if every single individual that oppressed, possessed,
all that is on earth لَفْتَتْ بِهِ He
would want to offer it as ransom.
وَأَصَرُّ النَّذَامَ And they will feel remorse within
themselves.
لَمَّا رَأَوْا الْعَذَابِ As soon as they see
the punishment.
وَقُضِيَ بَيْنَهُمْ بِالْقِسْتِ And they will be judged
in justice.
وَهُمْ لَا يُظْلَمُونَ And they will not be
oppressed.
It is this aura of invincibility that they
carry that they think that they're just not
going to die.
That they're just not vulnerable in any way.
And so they continue to do what they
do.
أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَوَاتِ وَالْأَرْضِ Unquestionably
all that's in heavens and the earth belongs
to Allah for sure.
أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌ And unquestionably Allah's
promise is true for sure.
وَلَكِنَّ أَكْسَرَهُمْ لَا يَعْلَمُونَ But most people just
don't know.
Most of them have no idea.
هُوَ يُحْيِي وَيُمِيتُ وَإِلَيْهِ تُرْجِعُونَ He is the
one who brings to life and puts to
death.
And towards Him, you will all be brought
back.
يَا أَيُّهَا النَّاسِ فَتْجَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ People,
a heart-softening speech has come to you.
This admonition from your Rabb, this Qur'an
having come to you from the one who
brings life from the dead.
So you can just as well be barren,
dead spiritually of heart.
But if you give that chance, the Qur
'an can bring your heart to life.
It can bring your heart to life.
The Rabb that brought you pretty much everything
else that you see around yourself in the
form of life, this is brought to you
by the same Rabb.
This is His Kalam.
وَشِفَاءٌ لِّمَا فِي الصُّدُورِ And it is a
shifa, it is a cure for the diseases
of the chest, of whatever it is that
is inside of you.
It is shifa, but if the heart is
too hard, the shifa does not penetrate.
There's a very strong barrier, walls that are
put up in the heart.
The shifa is not able to get in.
So the Qur'an is also maw'iba.
It is a means of softening the heart,
taking down those walls, those barriers.
So the shifa can actually penetrate.
It brings you both.
The Qur'an comes with this ability to
lower these walls behind which your real self
is hiding, your spiritual potential is hiding.
It has that power, that penetration that can
get right to you, to your spiritual core,
and then heal that which is in there.
وَشِفَاءٌ لِّمَا فِي الصُّدُورِ All these diseases.
And it's interesting to look at this with,
and whenever we do talk about Surah Noor
and the ayat of Noor, and how the
Qur'an and the spirituality of the person,
the heart, the chest, how all of that
gets put together.
وَهُدًا وَرَكْمَةٌ لِّلْمُؤْمِنِينَ And a guidance and a
mercy for the believers.
So there's this natural tendency within a person
to grow, to find their, to get to
their destination on the Sirap al-Mustaqim.
But then there's obstacles that come up in
the path of that natural growth, walls that
we put up.
The Qur'an can transcend those walls, help
lower those walls, bring them down, and so
whatever it is that is holding you back,
it can help you take care of it
so you can get on.
You can start.
You can know where you have to go.
You can know where that potential leads you.
You can know in the external world, what
does it look like.
وَرَحْمَةٌ And on top of that, it's a
mercy.
It is grace.
It gives you so much more than just
that.
It is a facilitation along that journey as
well.
It is a forgiveness along that journey as
well.
That Allah does not just, I mean you
can, there's multiple ways of telling people how
to get to a destination, what the way
is, and how do you, you know, follow
the way, and what does it look like
when you reach the end of the way.
But it's a completely different guiding if it
is done with an incredible amount of love.
They're the facilitation along the way as well.
That the kindness with which it is done,
the grace that you experience, the mistakes that
you make, that every time you're getting off
the path and getting back on, and getting
off the path and getting back on, the
رَحْمَةُ stays with you.
وَرَحْمَةٌ لِّلْمُؤْمِنِ And it is a mercy.
It is a grace for the believers.
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ So say, for this
fadl of Allah, this incredible bounty of Allah,
and His mercy, فَبِذَلِكَ فَلْيَفْرَحُ So for that,
they should rejoice.
For that, this is the cause for celebration.
The Qur'an ought to be celebrated.
In a lot of ways, Ramadan is a
celebration of Qur'an.
Laylatul Qadr is a celebration of Qur'an.
فَبِذَلِكَ فَلْيَفْرَحُ So this, they should rejoice.
وَخَيْرٌ مِّمَّا يَجْمِعُونَ It is better than all
that they can accumulate.
قُلْ أَرَأَيْتُمْ مَا أَنزَلَ اللَّهُ لَكُمْ مِّن رِزْقٍ
Have you seen whatever, say to them, يا
رسول الله, have you seen whatever Allah has
sent down for you from provision?
فَجَعَلْتُمْ مِّنْهُ حَرَامٌ وَحَلَالًا You have made from
it unlawful and lawful.
قُلْ أَللَّهُ أَذِنَ لَكُمْ A'atham, has Allah
permitted you to do that?
What authority do you have to do that?
Allah is giving you this authority in the
form of the Qur'an which does tell
you based on ilm and you're just on
the basis of assumption?
Arbitrarily?
Just some people, whatever they feel like doing?
أَمْ عَلَى اللَّهِ تَفْتَرُونَ Are you ascribing lies
to Allah?
وَمَا ذَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ
الْقِيَامَةِ And what do they think those who
ascribe all of these false things to Allah
regarding the day of resurrection?
إِنَّ اللَّهَ لَذُو فَضْلِنَا لِلنَّاسِ For sure, Allah
is full of grace for people.
وَلَكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ But most of them
are not grateful.
Just a quick word on the ayah that
we just read, ayah number 57.
And I know this ties in with what
we read in surah Taqara and surah Ali
Imran with respect to the du'a of
Ibrahim ﷺ and how it finds its fulfillment
in Rasulullah ﷺ and how Rasulullah ﷺ he
recites the ayat of Allah يَتْلُو عَلَيْهِمْ آيَاتِهِ
وَيُسَكِّهِمْ وَيُعَلِّمُهُمْ الْكِتَابُ وَالْحِكْمَةِ We look at those
four functions of the Prophet ﷺ and we
look at how the Qur'an facilitates those
avenues in a very similar way.
The shifa that is mentioned here and the
tazkiyah that Rasulullah ﷺ performs it's important to
consider given what we have said from the
get-go that the people the Qur'an
addresses are religious people the idea that there
can be irreligious religiosity impious piety unrighteous righteousness
this danger being there if there is no
shifa if there is no tazkiyah then it's
not just a possibility it is a probability
that any level of guidance that you get
from the Qur'an that guidance may be
used for all the wrong reasons in all
the wrong directions for all the wrong ends
right and it will not end up being
a mercy for people for humanity in any
way it will end up being injustice so
to have this very important aspect of the
maw'iza that the Qur'an is and
the shifa that the Qur'an is and
how both of those come together in the
tazkiyah that Rasulullah ﷺ performs and the tilawat
ayat that Rasulullah ﷺ does and so when
guidance comes after that the kitab and the
hikmah come after that they're going to be
genuinely fruitful it's going to be genuine it's
that's genuine religiosity that's the kind of religiosity
you'd want um scripture to provide you human
beings to manifest that representation of God is
going to bring goodness truth and beauty into
the world you leave that out you take
that those aspects for granted you take your
spiritual health for granted as being pristine as
being awesome as being just a potential that
has to be actualized and that's trouble that's
problematic in any case moving right along and
whatever affair you are engaged in and whatever
portion of the Qur'an you may be
reciting and whatever act you are doing except
that we are witnessing over it so again
Rasulullah ﷺ and the Sahaba ﷺ by extension
in Mecca all of what they're doing and
all the opposition that they're facing all the
difficulties that they're confronted with these ayat coming
in to keep them going to hold them
strong to let them know that Allah is
with them if when you are deeply involved
in it وَمَا يَعْزَبُ أَن رَّبِّكَ وَمَا يَعْزَبُ
أَن رَّبِّكَ and not absent from your Rabb
مِمْ مِثْقَالِ ذَرَّةِ something as tiny as a
particle فِي الْأَرْضِ وَلَا فِي السَّمَاءِ neither on
earth nor in the heaven وَلَا أَصْغَرَ مِن
ذَٰلِكَ وَلَا أَكْبَرَ neither smaller nor greater إِلَّا
فِي كِتَابِ مُّبِينِ except it is in a
manifest book Allah sees all of that and
all of everything because it happens that when
you're engaged in work for the sake of
Allah and you don't see immediate results for
any work especially work for the sake of
Allah which is big work you don't see
immediate results rather you may see distress you
may see difficulty you may see opposition internal,
external, you name it all going to come
in and in seeing that distress it is
but natural to feel very alone to feel
that it's not working to feel that it's
not going anywhere and so as natural as
that feeling is because feelings are triggered by
environmental triggers by immediate experiences the consolation that
comes in the reminder that comes in no,
no, no, you're not alone Allah's watching everything
everything counts your effort is not going to
go to waste precisely this which looks to
you to yield no results is in good
time you're going to see it returned to
you you're going to see the fruits of
your labor even if right now you see
the fruits being taken away from you and
not sprouting up at all Allah is engaged
and involved with every single thing that you
do He's with you and
so without a doubt the friends of Allah
لا خوف عليهم ولا هم يحزنون there's no
fear on them and there's no nor do
they grieve and why is this encouragement why
is this consolation necessary precisely because the خوف
and حزن they become a real experience they
become a reality and so it is in
that midst that these ayaat are most relevant
but don't worry don't don't be afraid don't
be sad I'm with you I got your
back keep going I'm your friend and you're
my friend that's the consolation that's coming in
you did this for me don't think I'm
gonna let you go for it لا خوف
عليهم ولا هم يحزنون الذين آمنوا وكانوا يتقون
those who believed and had taqwa لهم البشر
في الحياة الدنيا they will have glad tidings
there are glad tidings for them here in
this world وفي الآخرة and in the hereafter
that there is no this is not just
an after-world affair this is not just
an after-life affair there is fruits that
you're going to see here there is loss
that you're going to experience here and there's
compensation that you're going to experience here and
so the fear that is a part of
life that when you're going to be traveling
the journey وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ we will
test you something of fear with something of
fear and it's really faith at that point
to do what you have to do despite
the experience of fear there is there's fear
for physical safety that you'll be you'll incur
some harm to yourself physically that there's physical
dangers on the path they were very real
very probable for Rasulullah ﷺ and the Sahaba
less so for us in this day and
age not completely gone but definitely less and
they're less because Rasulullah ﷺ and the Sahaba
faced the worst of them it is their
hard work and then hard work of generations
after them that we don't have that physical
insecurity that fear of coming to a physical
harm and then of course there's fear at
a psychological level this uncertainty of what is
going to how is this going to happen
when is this going to happen what if
it doesn't happen of being betrayed of being
forsaken of being of having to face oppositions
criticisms and God knows what else that it
raises an apprehension it raises a worry the
fear of being cut off the fear of
being isolated the fear of losing friends the
fear of losing family the fear of not
having support those are all very real fears
and what you fear for yourself physically and
what you fear for yourself psychologically and then
you experience that actually will be a cause
for grief when something of that fear actually
does come true you do experience harm physical
and psychological and that would be a source
of grief grief that emanates from loss but
to be able to overcome this this fear
and this grief felt as a reality physically
and psychologically through a spiritual commitment through trusting
Allah through having the taqwa of Allah through
believing in Allah and persevering in action therefore
not that this when fear manifests itself spiritually
and becomes a persistent state that's the problem
and what does it mean that it manifests
itself spiritually and becomes persistent is when action
or how it is supposed to translate into
sabr sabr meaning perseverance that goes away you
give up you lose hope the feeling of
hopelessness is at a psychological level that's natural
the believing in that feeling and being hopeless
and therefore giving up that's problematic that's not
problematic in instances that it takes place because
we know for a fact that within the
spiritual dimension the room for tawbah is very
expansive it's great it's a necessary option it
is something that we will have to resort
to rather having to resort to it makes
us all the more spiritually stronger but when
that is its persistent state when that hopelessness
it's not a phase it's not an episode
it is just what it is and it's
not looking to change that's going to be
problematic in the context of iman in the
context of taqwa and that is going to
manifest as having given up altogether not doing
anything or not doing anything substantial so the
iman and the taqwa and the state of
overcoming fear and grief spiritually especially when you
feel it very strongly psychologically and physically that's
the greatness of the human being that's the
capacity that the human being has that makes
us human because the feeling of fear and
loss at a psychological level is incredibly overwhelming
it can be incredibly overbearing but for a
state of fear and loss or grief at
a psychological level it is also essentially it
cannot it as overwhelming as intense as it
can be it can't be it can't last
forever it decreases in intensity it can't sustain
itself unless it is accompanied by demonic beliefs
that the hopelessness that the depression and anxiety
make you feel you believe it to be
the truth and then spiritual belief spiritually demonic
belief that which emanates which is going around
in the sudur in the chest and therefore
it does not allow for what is in
the qalb the potential for iman for
hope it doesn't allow for that to come
out the light and that spiritually demonic belief
then that sustains the psychological state of grief
and that psychological state of anxiety and so
the behavior the conduct is altogether one of
having given up of having lost of not
doing sabr and shukr and that's the problem
that's what has to be contended but of
course not to say that all kinds of
depression anxiety are just that and nothing else
that's not true that is not true they
can be more persistent more chronic physical and
psychological states of anxiety and depression as well
but nevertheless there are spiritual resources that can
be developed that can be nurtured that can
be strengthened so even those persistent and strong
overwhelming psychological and physical reasons or causes for
that depression and anxiety can be addressed anyways
allatheena aamanu wakano yattaqun those who believed and
had taqwa lahumul bushra fil khayati dunya wa
fil akhira there is a glad tiding for
them both in this world and in the
hereafter how this hopefulness this optimism that is
inspired which is not naive it is not
making any false promises of immediate gratification that
boom you recite this and all of a
sudden all feelings of fear and grief are
gone disappeared as if they never were no
for some people maybe good for them but
generally that's not it's a commitment that is
being made for a long term it's a
long haul it's a marathon a pretty long
one la tabdila li kalimatillah the words of
Allah are not going to change are not
going to change we studied this in surah
Baqarah that this really gets the situation gets
so overwhelmingly hopeless to the point that really
the strongest of iman the question becomes a
reality when is the help of Allah coming
mata nasrullah it is at that point that
the help actually comes we will see when
we study surah Hajj Allah says straight out
if you can't hold on to this hope
then fine let go of it see how
they have what good that gives you see
how that helps you out it's like a
person holding onto the rope ascending to the
heavens and then I don't know if this
rope is going to get me to the
heavens okay let go of the rope see
what that see what good that brings you
it's that bad it gets that daunting it
gets that intimidating it gets that difficult la
tabdila lika lima afila but the words of
Allah are not going to change and what
are the words of Allah that if it
is if the path is prophetic if that
is of rasulullah if it is of his
nusrah then there's there is success it may
take a long while in coming it may
be very distant the light at the end
of the tunnel and the end of the
tunnel is like not in sight but that's
what you have to believe in like the
dark clouds that cover the sky and they
cover it for so long that is there
even a sun becomes a real question and
you don't have the sight of the sun
to help answer the question the best you
can do is believe no no no I've
seen it somewhere in the past or there's
people that I trust who saw it who
experienced it it is going to come all
that you have is that belief to keep
you going maybe not at express speed maybe
not like 100 miles an hour but nevertheless
little but consistent slow but sure your spirituality
as a human being and your connection with
a source of a mature optimism revelation, scripture,
Quran it gives you that it lets you
hold strong this is how it's relevant in
the long haul in that marathon لَا تَبْدِلَ
لِكَ لِمَاتِ اللَّهِ like Uzair when he goes
around and sees the death in the society
like how in the world is Allah going
to revive this?
it becomes a question لَا تَبْدِلَ لِكَ لِمَاتِ
اللَّهِ the words of Allah the kalimat of
Allah they're meaningful they're definitive they will reach
their end and so just faith in those
words when the world is telling you otherwise
it's what keeps you going and then you
become this source through whom those words become
the world that you're living in a better
place the kalimat of Allah because you believed
in them you were able to bring them
to life as goodness in the world as
truth in the world as beauty in the
world that's your testimony that's your shahada that's
how you bear witness to their truth and
if you're not going to do it somebody
else will but it is going to happen
you not doing it may mean not too
much goodness opposite of goodness injustice ugliness that
may prevail as far as your vicinity and
your time is concerned but somebody else is
going to come along and those kalimats of
Allah they're going to come true and that
is the awesome achievement that is a grand
achievement you see those fruits so
do not let their remarks what they say
grieve you Ya Rasulullah and again in the
very next few surahs we're going to see
the Qur'an testifying we know Ya Rasulullah
that their remarks do grieve you see that's
the problem with looking at this looking at
all the ayat of the Qur'an with
just this one lens of these commands that
are coming that you have to obey that
says do not be grieved oh my god
it's like a sin to grieve do not
be afraid oh my god it's like a
sin to be afraid relax their exhortations their
encouragement their consolations there's reassurance it's not God
talking down to you come on you're not
dealing with a Fir'aun and there's when
you say don't worry don't worry is an
expression of it's an expression of empathy it's
an expression of love it's an expression of
mercy it's an expression of support why does
it always have to be an expression of
a command don't worry who does that who
talks like that what kind of a what
kind of a conception kind of an understanding
of God how degenerate does it have to
be for us to just look at to
not be able to see anything more than
that in the ayats what kind of a
Fir'aun do we imagine him to be
so don't let their remarks grieve you Ya
Rasulullah don't worry about them don't let it
get to you whatever they're saying don't worry
about it our for sure belongs to Allah
all of it he's listening he knows for
sure everyone in the heavens and everyone on
earth belongs to Allah and those who invoke
those who follow and those others those who
call on others other than Allah they follow
nobody other than their assumptions other
than their assumptions this is either fabrication this
without any corresponding truth in reality simply fabrications
of their own mind and they do nothing
but lie again this incredible amazing miraculous ability
for language that human beings possess that allow
for us to relate with reality understand it
better even create it but then if this
amazing ability is misused whatever it is that
you're fabricating is against your experience in reality
it has nothing that corresponds to it in
reality but because your words are so strong
in the impact that it can have in
the world ideas have consequences concepts have consequences
they have a bearing on the lives of
people and how they act and that act
can be good or bad it can be
painful for people so whatever it is that
you're coming up with is just assumptions those
assumptions are going to take the form of
reality they're going to have real-time consequences
in the world and if they're not based
in truth then they will result in injustice
if they are based in truth then they
will result in goodness if they're not based
in truth they will result in ugliness if
they are based in truth they will result
in beauty and if they correspond to external
truth and you understand them as such then
what when your will aligns itself with Allah's
your truth becomes a living reality in the
world as well Allah helps you do that
it's an incredibly collaborative process Allah is very
honoring of the human being provided what is
coming from the human being is coming from
the best place He is the one who's
made the night for you so you can
relax in it and the day giving sight
and for sure there are signs in that
for the people who listen is day and
night part of the but very honored signs
of Allah and they say Allah has begotten
a son He is exalted above that He
is rich, He is independent He doesn't need
a son the finitude of human beings requires
for them to have progeny Allah is not,
Allah is He is ever living to Him
belongs everything in the heavens and everything in
the earth إِنْ عِندَكُمْ مِنْ سُلْطَانٍ بِهَذَا Do
you have any proof, any authority on the
basis of what you're saying that or do
you say against Allah what you have no
idea about what you have no knowledge of
say those who invent lies against Allah they're
not going to succeed maybe a provision for
them in this world maybe that brings you
some good here temporary, immediate gains again indicating
that this fabrication is for some immediate benefit
without having any correspondence to truth without having
any authority again what we started this surah
with when you exalt God His transcendence so
much that He becomes absolutely irrelevant to what
goes on in this world and so injustice
and evil can reign free but then again
people's spiritual needs get the better of them
and they have to have some relationship with
spirituality, with divinity boom in come these assumptions
foundationless, baseless as far as real knowledge is
concerned and they look to fill in the
gaps and those gaps that are filled in
whether with idols or with children of God
those gaps they fulfill those spiritual religious needs
somewhat but the overall free reign of evil
is left untouched and so it gets even
worse now that spiritual potential is in the
service of that evil then their return is
to us alone and then we will make
them taste the severe punishment as they used
to deny so recite to them the story
of Nuh alayhi salam if qala li qawmi
hiya qawmi when he said to his people
my people im kana kabura alaykum maqami wa
tadkiri bi ayati Allah if my stance and
my reminder through the ayat of Allah is
burdensome upon you I have put my trust
entirely on Allah fa admi'u amrakum wa
shurakaakum so do whatever you can bring it
all together your plan, your helpers, associates other
than Allah thumma laa yakun amrukum alaykum huma
and do not let your plan be obscured
to you be very firm in your plan
don't be indecisive don't be unclear in what
you want to do to me thumma qudu
ilayya then do what you gotta execute that
plan against me wa laa kuntiroona do not
give me any chance fa hintu alaytum if
you turn away I got nothing to lose
I don't again the hurt of Nuh alayhi
as-salam with respect to his people and
how it manifests itself the challenge that he's
throwing out to them do what you can
bring your best possible plan, resources put everything
together and let me have it give me
the best shot you got but remember fa
maa fa'altukum min ajreen I never asked
you for a reward I'm not a storyteller
I'm not doing this for myself in any
way min ajree illa al Allah my reward
is entirely on Allah wa umirtu wa nakuna
minal muslimeen and I've been commanded to be
of those who submit fa kathabuhum but they
denied him fa najjaynaahu wa man ma'ahu
fil fulki so we saved him and those
with him in the ship wa ja'alnaahum
khalaif and we made them successors on earth
wa aghraqna allatheena kathabu bi ayatina and we
drowned those who denied our ayat famdhur kayfa
kana aqibatul munzareen so see how was the
end of those who were warned now that
they've been warned now the azab is justified
against them adequately warned thumma ba'athna min
ba'dihi rusulan illa qawmihim then we sent after
him messengers to their people fa ja'uhum
bil bayyinat they came to them with clear
signs fama kanu li yu'minu bima kathabuhu bihi
min qabl but they were not to believe
in that which they were already denying they
went on holding on to the fixity of
whatever it is that they had and didn't
budge nothing of what the prophets brought to
them led them they didn't take that i
mean necessarily when the prophets come when ayat
come and your previous understanding of reality or
dunya or life or yourself or whatever whatever
you're holding on to ayat challenge that understanding
prophets challenge that understanding they lead for you
to doubt your previous beliefs if you don't
take those doubts seriously you're not going to
open yourself up to the ayat that are
coming in front of you you deny them
all together and persist in whatever you were
holding on to before do not allow for
those beliefs to mature and so they weren't
going to believe in what they had been
rejecting from before kathalika nattuba'u ala qulubil
mu'tadeen and that is how we seal the
hearts to those who exceed limits now their
actions as they were carrying them out their
transgressions and their transgressions were showing them the
shortcomings in their prior beliefs they weren't taking
that seriously the ayats and the prophets made
it explicit they still continue to not take
it seriously and then after them we sent
musa and harun towards fir'aun and his
chiefs with our ayat so what we saw
in araaf as the entire series of of
prophets from rusul i mean from nuh alaihissalam
all the way to musa alaihissalam and with
all of them covered in between three pre
-abrahamic three post-abrahamic we don't find the
middle ones mentioned but we find the first
one and the last one of the six
mentioned nuh alaihissalam and musa alaihissalam ibrahim alaihissalam
being the critical center the middle of the
this line of six prophets that we saw
mentioned now of course there's isa alaihissalam as
well after musa alaihissalam but there is a
difference in his particular role than these six
and we will see how and then of
course there's other prophets that are also relevant
of whom yunus alaihissalam is going to be
mentioned in a bit but what we saw
in araaf we see just the first and
the last of those prophets being mentioned here
fama ba'athna min ba'dihim musa wa haruna
ila fir'auna wa ma la'ihi bi
-aayatina fa-istakbar but they were arrogant wa
kaanu qallam mujrimi as they were criminals their
jurm leads to this istikbar what is this
istikbar?
not taking the ayat of allah seriously what
does that reflect?
exaltation of your own self to this place
of greatness where you can't learn anything can't
be taught anything don't have to reflect upon
the shortcomings shortcomings are weaknesses that great people
don't have and they're great people this greatness
and this narcissism that is their istikbar falamma
ja'ahumul haqqu minAAindina so when the truth
from us came to them qalu innaa hadhaa
la sihrun mubeen they said this is definitely
a clear magic qala musa musa said taquluna
lil haqqi lamma ja'akum as sihrun hadhaa
are you going to say when truth has
come to you that this is magic wala
yuflihus sahirun magicians do not succeed they're never
going to succeed qalu waj'itana they said
have you come to us tikal fitana AAamma
wajadna AAalihi aba'ana are you going to
come have you come to us to turn
us away from what we found our forefathers
doing wathakuna lakumal kibriya'u fil aad you
want to have supremacy on the land wa
maa nahnu lakumaa bimu'mineena we're not going to
believe in you at all qala fir'aunu
utooni bikulli sahirin AAaleem and fir'aun said
bring to me every skillful magician falamma ja
'a as sahara and so when the magicians
came qala lahum musa musa said to them
alqu maa antum mulqoon throw whatever you have
to throw falamma alqawun when they threw qala
musa musa said maa ja'tum bihi as sihr
what you've brought is just magic for sure
Allah will expose its worthlessness how batil it
is and Allah does not allow the practice
of those who are corrupt to be reformed
and Allah will establish the truth he will
vindicate the truth by his kalimat even if
the criminals detest it what these stories mean
to Rasulullah ﷺ and Sahaba at that time
in Makkah this triumph of Nuh ﷺ of
Musa ﷺ what this reminds them of that
apparently nothing is going your way everything there's
like an impasse rather the support that you
have had seems to be receding the death
of Abu Talib of Sadiqah ﷺ and whatever
believers are coming in they're trickling in those
grand conversions that of Hamza and Umar they
happened a few years ago and so for
him to hear these ayats of the success
of Musa ﷺ of the success of Nuh
ﷺ success in the sense that they were
saved and those opposing them were destroyed what
it means to him and the Sahaba ﷺ
so Allah's truth will be established even if
these مُجْرِمِين مُجْرِمون detest it فَمَا آمَنَ لِمُوسَى
إِلَّا ظُرِّيَةٌ مِّن قَوْمِهِ so nobody believed in
Musa except some of the young people from
his nation from the Bani Israel أَلَا خَوْفٍ
مِّن فِرْعَانَ وَمَلَيْهِمْ despite the fear of Firaun
and their own chief the خَوْف was there
the threat was real it's as real as
Firaun as much of a dictator as you
can possibly imagine and the threat is for
your life the theme of the magicians being
whatever happened to the magicians crucifixion and having
your arms and feet from opposing sides cut
off yet those young people from Bani Israel
said we're in يا موسى despite the fear
أَن يَفْتِنَهُمْ that they will persecute them وَإِنَّ
فِرْعَونَ لَعَالٍ فِي الْأَرْضِنِ for sure Firaun was
strong was mighty in the land وَإِنَّهُ لَمِنَ
الْمُسْرِفِينَ and he was of those who transgress
all boundaries وَقَالَ مُوسَى يَا قَوْمِ إِن كُنتُمْ
آمَنْتُمْ بِاللَّهِ and Musa said my people if
you really believe in Allah فَعَلَيْهِ تَوَكَّلُوا then
depend upon him إِن كُنتُمْ مُسْلِمِينَ if you
really are Muslim فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا they
replied we put our trust in Allah alone
رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِقَوْمِ الظَّالِمِينَ our Rabb
do not make us a child for the
oppressing people now that we have publicly claimed
that we believe in Allah now that we
have publicly claimed that we are with the
Prophet of Allah our conduct is going to
be used to judge the veracity of the
truth that we claim so what does believing
in this truth due to a person's character
conduct behavior what do they become the more
you falter the more you deviate the more
the more immoral a believer is that becomes
a fitna for the rest of humanity ah
look at these people they claim to believe
in God they claim to be monotheists they
claim to believe in prophets they claim to
believe in the hereafter and they say you
believe in all of this and you're going
to become better people and the world is
going to become a better place and it's
going to become better and that's going to
become better and look at them they got
nothing of that better they're no better than
us in fact there are so many ways
in which they are worse than us so
the people the young people from Bani Israel
knew this very fully realized this vulnerability and
expressed it in front of Allah and said
ya Allah do not make us a fitna
for these unjust people and save us through
your mercy from these disbelieving people and we
revealed to Musa and his brother provide your
people dwellings in Egypt and make your houses
facing the Qibla so they're living in Egypt
that's where Fir'aun is ruling over them
they have to get out of there Musa
and Harun are required to organize their people
and part of that is to face their
houses that they've taken facing the Qibla again
the Qibla being a direction for them to
orient them that Abrahamic orientation that Tawheed that
is the legacy of Ibrahim that brings them
together facing one direction establish prayer and give
good tidings to the believers Musa said our
Rabb you've given Fir'aun and his chiefs
you've given them so much they have power
they have wealth splendor and wealth and life
of this world so they're misleading people from
your way that's why you gave them all
of this it says Musa Alayhi Salaam it
says I complain to you Allah they have
so much what we see Rasulullah Sallallahu Alaihi
Wasallam and Sahaba feeling very very acutely a
reality of their time towards the end of
Makkah these people are so strong these people
have so much wealth these people have so
much power what he felt in Ta'if
what he expressed in that Dua after Ta
'if we see Musa Alayhi Salaam reflecting something
along those lines ya Allah you've given them
so much that they mislead people from your
path our Rabb destroyed their riches and hardened
their hearts so they never come to believe
until and unless they see the punishment itself
the painful punishment again the hurt of Musa
Alayhi Salaam the grief of Musa Alayhi Salaam
but he doesn't want them to believe he's
like enough is enough they're not they're not
getting through that's not fair and I believe
no no not after this point and Allah
agrees Allah says okay that's fine he's not
gonna believe Allah said your prayer has been
accepted your prayer has been accepted so be
firm and do not follow the path of
those who know nothing and we led Bani
Israel across the sea and Firaun and his
soldiers pursued them in their tyranny and their
animosity until drowning overtook them and
so they cried out I believe that there
is no god except the one whom the
Bani Israel believe in I am of the
Muslims how utterly humiliating this person who went
on in his entire life enslaving denigrating killing
off Bani Israel treating them as nothing better
than cattle just before he passes he didn't
even just pass away he was tortured and
drowned painfully brought to an end just before
that happens the last words that come from
his tongue is his acceptance of Bani Israel
and they're unacceptable what now you believe before
that you were disobedient and you were of
those ones who did the corruption that you
caused we will preserve you in body so
that you become a sign for those after
you a sign of what a sign of
no matter how much pomp, glory, power, wealth
that you have what remains of you as
mummified as it may be the corpse a
humiliated corpse the athab that again consistent with
the theme of the surah what is the
contention of the people Rasulullah ﷺ is engaging
with in Mecca and behind that all their
arguments and demands and this and that and
religious creed and dogma and beliefs that they
have and the demands they're making Rasulullah ﷺ
behind all of that what does Allah say
it is they just don't want to meet
us they just love this and so Allah
shows us as a sign in Fir'aun
and his preserved mummified version that this is
the reality of it doesn't last it comes
to an end and if you don't make
it count when you are at the pinnacle
of that hour then when you're just about
to lose everything acknowledging, professing faith Allah doesn't
want that it doesn't make a difference and
for sure most of the people are definitely
heedless of our ayat وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ
مُبَوَّأَ الصِّدْقِينَ and we did settle Bani Israel
in a good settlement وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ and
we provided them from good things again a
prophecy for Rasulullah ﷺ and Sahaba you're not
going to remain in this state forever you're
going to have a settlement you're going to
get out of here you're going to be
in a place where you're more secure you
have provisions فَمَغْتَلَقُوا حَتَّى جَاءَهُمُ الْعِلْمِ but they
did not defer the Ikhtilaf did not come
in them until after knowledge had come إِنَّ
رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ and for sure
your Rabb will judge among them on the
day of resurrection Ikhtilaf comes after knowledge comes
knowledge comes with this baggage and people are
going to believe in it others will not
and that is going to be the distinction
فِي مَا كَانُوا فِيهِ يَقْضِيبُونَ Allah is going
to decide between them concerning all that they
used to defer فَإِن كُنتَ فِي شَكٍّ مِّمَّا
أَنْزَلْنَا إِلَيْكَ and if you are in doubt
concerning whatever we have revealed to you فَاسْأَلِ
الَّذِينَ يَقْرَأُونَ الْكِتَابَ مِنْ قَبْلٍ so then ask
those who have been reading scripture before you
again Rasulullah ﷺ in the singular is being
addressed يا رسول الله if there's any doubt
about what we're revealing to you which source
do you affirm this from?
go to the Bible go to the Torah
go to the Injeel ask those people who
are authorities in reading the scripture فَاسْأَلِ الَّذِينَ
يَقْرَأُونَ الْكِتَابَ those who recite the scripture from
before you لَقَدْ جَأَكَ الْحَقُ مِنْ رَبِّكَ that
this is the truth that has come to
you from your Rabb فَلَا تَكُنَنَّ مِنَ الْمُمْتَلِينَ
so do not ever be of those who
are in doubt so you have so many
resources outside of the scripture itself that affirm
to its truth from which your doubts can
be addressed so what reason do you have
to persist in those doubts?
وَلَا تَكُنَنَّ مِنَ الَّذِينَ كَذَّبُوا بِآيَاتِ الْأَيَاتِ and
do not be of those who deny our
ayat فَتَكُنَ مِنَ الْخَاسِرِينَ lest you become of
those who are losers again Rasulullah ﷺ already
knows this this has been revealed to him
so many times within the Quran itself but
it's become all the more relevant now because
the Bani Israel settled in Medina it is
going to be Medina they're going to be
in contact more and more and because at
that time in that state in Mecca all
the reassurance all the reminder that is necessary
is being given وَلَا تَكُنَنَّ مِنَ الَّذِينَ كَذَّبُوا
بِآيَاتِ الْأَيَاتِ and never ever be of those
who deny our ayat فَتَكُنَ مِنَ الْخَاسِرِينَ إِنَّ
الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ and for those
for sure those against whom the word the
decision the decree of your Rabb has come
into effect لا يؤمنون they're not going to
believe just like Firaun his belief did him
no good at the moment the عذاب was
in front of him just like that there's
some people in Mecca the decision has been
made for them no point and they're not
going to believe there's no their heart are
sealed their hearts are sealed وَلَوْ جَاءَتْهُمْ كُلُّ
آيَةٍ even if every single sign comes to
them حَتَّى يَرَوُوا الْعَذَابِ الَّذِينَ until they see
the painful punishment with their own eyes then
they might that's no good فَلَوْ لَا كَانَتْ
قَرْيَةٌ آمَلَتْ فَنَفْعَهَا إِيمَانُهَا there has not been
a single city that believed after seeing the
signs of punishment and its Iman actually benefited
it إِلَّا قَوْمَ يُنَسٍ except the people of
Yunus so now how why will that be?
Firaun wasn't given that privilege that chance that
his Iman was accepted of them it seems
like the Quraysh are not going to be
given that either why did people of Yunus
get it?
لَمَّا آمَنُوا كَشَفْنَ عَنْهُمْ عَذَابِ الْخِزِي when they
believed we did draw off the punishment the
humiliating punishment from them فِي الْحَيَاةِ الدُّنْيَا and
the life of this world وَمَتَّعْنَاهُمْ إِلَى حِنْ
and we gave them more time we gave
them more of a chance their deadline was
extended it was وَلَوْ شَاءَ رَبُّكَ had your
Rabb willed لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ أَجْمَعِينَ
all everyone on earth would have been believed
would have believed all together أَفْأَنْتَ تُكْرِهُ النَّاسِ
are you going to compel people حَتَّى يَكُونُوا
مُؤْمِنِينَ until they turn to be believers again
Yunus Alayhis Salaam is alluded to but the
details are left for future surahs for others
in terms of how they're organized within the
Mus'haf and of course they have been
revealed to Rasulullah Sallallahu Alaihi Wasallam before Yunus
Alayhis Salaam left early Yunus Alayhis Salaam we
saw Musa Alayhis Salaam's du'a and Allah's
response to the du'a telling Musa okay
we've accepted your du'a what does that
mean?
now you can go now you can go
we know for a fact that when permission
was granted that the sahaba did not migrate
until permission was granted we will see in
surah Nahal the ayaat that represent that permission
is being granted but even then Rasulullah did
not leave Rasulullah left as permission is granted
in surah Bani Israel in surah Al-Israa
that was his permission in the form of
a du'a how beautiful that's when he
felt confident okay now I can leave now
it's not premature now the case has been
settled against the people of Makkah I don't
have any responsibility Yunus Alayhis Salaam he left
early so the people were given an exemption
on account of the Prophet and the Prophet
had to spend that time in the belly
of the whale it is not possible for
anyone to believe except by the permission of
Allah and Allah casts filth on those who
do not use their reason look at that
look at that for an entire segment of
our population and even scholarly population looking to
reason condescendingly looking towards any use of intellect
logic and all of that as if something
so hideous so hideous the exact opposite that
those who don't use their aqal that's hideousness
that's filth Allah casts filth on those who
do not use their reason say look what
is in the heavens and the earth but
the ayat and the warnings are not going
to benefit people who are not inclined to
believe so are they just waiting for something
similar to the days of those who passed
away before them then they can wait I
will surely wait with you then we saved
our messenger and those who believe in the
same manner Rescuing the believers is a due
upon us we've obligated upon ourselves that we're
going to rescue mu'mineen we're going to save
the mu'mineen and it's very interesting that the
surah is called surah yunus and yunus alayhis
salam is barely alluded to as a part
of an ayah that's it and so what
we've been starting our conversation about this surah
as to how with respect to the global
responsibility of rasulullah salallahu alayhi wasalam the importance
of a messenger are the ayahs to be
explicitly portrayed undeniably so before the people before
the athab is justified against them in front
of the people before the athab is justified
against them and the hikmah of the quran
particularly relevant in this day and age and
the example of yunus alayhis salam as to
what happens when you don't do your job
fully and of course yunus alayhis salam is
as close to an example as you can
get of course because prophets their standards were
high as far as we're concerned as the
ummah of rasulullah salallahu alayhi wasalam our performance
doesn't even come close to how much yunus
alayhis salam had struggled how far he had
gotten that the signs of athab were nigh
they were actually there the athab was nigh
but still it was give or take a
few days and that was held against him
qul ya ayyuhan naas say people in kuntum
fee shakim min deeni if you are in
doubt about my deen or what my life
is or what my conduct in life is
supposed to be like or what my beliefs
are I don't worship those which you worship
besides Allah but I worship Allah the one
who is going to capture you in death
and I have been commanded to be of
the believers and I've been commanded direct yourself
resolutely for the deen with full dedication for
this ibadah of Allah dedicate yourself commit yourself
for it sincerely and do not be of
those who do shirk and do not call
on anyone other than Allah which can neither
benefit nor harm you for if you do
that you will be of the zalim of
those who are unjust and if Allah afflicts
you there is no one who can remove
it except him and if he intends for
you good there is no one who can
withhold his fadl he brings it to whoever
of his ibad he wills whoever of his
ibad wants him he is extremely forgiving ever
merciful say people again we see in surah
A'raf and all the prophets were mentioned
Rasulullah ﷺ's global relevance or his being a
messenger for all people for all times it
was highlighted as so it's being done over
here as well the truth has come to
you from your Rabb whoever is guided for
sure he's guided for his own self and
whoever goes astray he will go astray only
against himself it has been made clear with
these ayahs these are like Rasulullah ﷺ's concluding
address to the people of Quraysh this is
bye-bye i'm leaving my train is coming
pretty soon anytime now now if you're not
listening it's all on you i've done my
job i'm not a manager over you i'm
not responsible for you you believe you don't
believe you act you don't not my business
anymore so ya Rasulullah follow what is revealed
to you and be patient keep going keep
going until Allah judges until Allah decides and
he is the best of the judges we
continue with Surah Hud slightly shorter Surah as
compared to Surah Yunus ever so slightly shorter
but nevertheless the mirror imaging that we saw
in Surah Anfal and A'raf we will
see with Yunus and Hud as we said
so before towards the end of Yunus with
the amba ur-rusul started briefly not in
a lot of detail predominantly the surah dealt
with the other themes that Meccan surahs talk
about particularly those towards the end of the
Meccan period and now Hud complements that with
carrying some of those themes forward yes but
also more detail on the amba ur-rusul
okay so moving right along Bismillahirrahmanirrahim A'udhu
Billahi Minash Shaitanir Rajeem Bismillahirrahmanirrahim Alif Lam Ra
Kitabun Quhkimat Ayatuhu These are this is a
book whose ayat are made muhkam muhkam in
the sense of being very concise but very
rife with meaning very packed with with depth
then they are explained from the one who
is wise and aware the hikmah of Allah
as it reflects in the ayat the knowledge
of Allah the awareness of Allah how he
is deeply concerned and related with what goes
on with people in this world with Rasulullah
ﷺ and Sahaba and their opposition that they're
facing the more muhkam ayats we see revealed
earlier to Rasulullah ﷺ in the very beginning
of Mecca the earliest part of the Quran
which we find towards the very end of
the Quran as the 29th and the 30th
juz actually 28th, 29th, 30th but a lot
of 28th is Madani in any case the
Meccan surahs that come towards the very end
so that's off all the way to surah
Nas those Meccan surahs are power packed shorter
ayat very muhkam and then we find their
elaboration more detail the tafseel in the longer
Meccan surahs as surah Hud being one of
them and then the more longer Madani surahs
all of this reflecting the hikmah of Allah
and Allah being khabir la ta'budu illa
Allah what is the gist of that message?
what is the muhkam aspect that you need
to be very clear on that Allah there
is no no one worthy of worship that
you take as your ma'bud to become
ibad of other than Allah that's the muhkam
categorical declaration that you hold on to and
then it's elaboration what does that entail?
what does that mean?
you find the explanation of that innani lakum
minhu nadheerun wa basheer another muhkam ayah or
another muhkam aspect of the Quran that keeps
repeating itself Muhammadur Rasulullah salallahu alayhi wa sallam
as nadheerun basheer who comes from Allah towards
humanity as a warner and a bringer of
glad tidings wa anastaghfiru rabbukum and that you
seek forgiveness from your Rabb that you do
istighfar before your Rabb summatu buru ilayh and
that you turn towards him repentant so you
do istighfar you ask for his forgiveness and
then you turn towards him as well that
you practically reform that istighfar or tawbah there
are steps there are phases in it an
acknowledgement of what has been done wrong or
what needs to be improved and then actually
making up for it removing that from your
conduct or adding that to your conduct whatever
the tawbah entails yumatta'akum mata'an hasana
he will give you a good provision ila
ajalin musamma' till a specified period not just
a good provision a beautiful provision but to
a specified period ultimately you're gonna die ultimately
time's gonna be up and that urgency means
that that beautiful provision that you're given make
the most of it wayu'ti kullathee fadbin fadla
and he will grant his favor to everyone
who deserves it whoever is the one to
whom the fadl should be given wa'in
thawallaw fa'inni akhaafu AAalaykum AAadhaa fa yawmin
kabirin if you turn away I fear the
punishment of a great day to be given
to you ila Allahi marjiAAukum towards Allah is
your ultimate return wahuwa AAala kulli shay'in
waqadirin he is able to do everything so
tawheed prophethood and iman and akhirah resurrection facing
the consequences of your action all three of
them brought together in a very muhkam way
and then elaborated alaa innahum yathnoona sudoorahum so
unquestionably now they fold up their chests liyattaghfoo
min in order to hide from him alaa
heena yastaghshoona thiyabahum and for sure even when
they cover themselves with their garments ya'alamu
ma yusirroona wa ma yu'ulinoon he knows
what they conceal and what they reveal innahu
alimum bidaatis sudoor and for sure he is
knowing even of the innermost secrets of the
chest so there is that which you consciously
reveal and that which you consciously conceal and
then there is that which is unconscious even
for you you don't even know what's going
on inside of you but it's inside of
you so the secrets of the chest of
the human being that of course meaning what
is in the depth of the human being
wa ma min dhaabatin fil ard and there
is no moving creature on earth illa alallahi
risquha but upon Allah is its provision so
the one who knows all of these various
dimensions of knowledge revealed, concealed, unconscious he's taking
care of every creature on earth wa ya
'alamu mustaqarraha wa mustawda'aha he knows it's
living in its resting place he knows where
it's going to live he knows where it's
going to rest he knows where it's going
to be incubated and he knows where it's
going to live and die kullun fee kitaabin
mubeen everything is in a clear book wa
huwa allathee for it to be in a
book as to how it the regularities that
it depicts and those regularities reflecting the knowledge
of Allah the sunnah of Allah like you
would find and that is a divine document
wa huwa allathee qalaqat samawati wal adhni he's
the one who created the heavens and the
earth fee sitati ayaam in six days wa
kaana aqshuhu alal maa and his throne was
on water liyabluwakum aijukum ahsanu amala why did
he do all of this?
so that he gives you these opportunities to
see which of you is most beautiful in
action to see which of you rise up
to the challenge and show that they're capable
of he knows you're capable he put that
capability in you to see which of you
actually bring it forth in the most beautiful
way walainqulta innakum ab'uthuna min ba'dil mawthana
if you tell them Ya Rasulullah you're going
to be resurrected after death layaqulanna allatheena kafaroo
the disbelievers would say in hatha illa sihrun
but there's nothing but clear magic he's coming
at us here reminding us of our death
of the earth's being consequences after death no
no no no this is magic they don't
want to talk about death they don't want
to talk about what comes after death they
don't want to talk about that accountability that
responsibility too much you don't don't don't we
put that death anxiety to rest in so
many different ways in so many different defenses
that we've propped up so many different distractions
that we have in our lives don't bring
that issue up with us and when you
bring it up in a way that it
has to be taken seriously it is so
profound no no no no we have to
challenge that profundity by making it come off
as magic walain akharna AAanhumul AAadhaab and even
if we delay the punishment from them illa
ummatin ma'dooda for a limited time layaqulanna ma
yakhbisu then they're gonna see what prevents it
what's holding your AAadhaab back from us now
alaa yawma ya'tihim for sure the day when
it comes to them laytha masroofan AAanhum there
is not it's not going to be averted
from them it's not going to be turned
away from them wahaqa bihim ma kanu bihi
yastahzikun and it will envelop they will be
enveloped by that which they use to ridicule
exactly that which they use to make fun
of is going to surround them it is
going to envelop them the AAadhaab of Allah
in their case it was Rasulullah ﷺ and
Sahaba literally the people that they made the
most fun of besieged them enveloped them took
over walain athaqna alinsana minna rahma and definitely
when we allow a human being to taste
of our mercy thumma naza'naa minhu and
then we withdraw it from him innahu la
ya'oosun kafoori for sure he becomes despairing
and ungrateful hopeless and ungrateful walain athaqnaahu na'maa
ba'da darra'masathu and if we let him taste
a favor after distress has afflicted him la
yaqoolanna zahaba al-sayyi'atum anni he says
all evil has moved away from me has
disappeared everything is awesome now these either of
those states were temporary but your instinctive these
gut reactions reflective of this impatience within you
that is natural yes but something that you
have to overcome something that you have to
grow out of how long are you going
to continue to live at that lower brain
level at that limbic level you're human and
it is precisely on account of being human
that you shouldn't be passing such absolute judgments
on reality based on post-sectional experiences good
and evil that of suffering and that of
privilege or that of affluence either way recognize
it's not gonna last it is not gonna
last do not think in your times of
affluence that there is nothing of suffering in
this world that you've gotten it you've achieved
it it is inevitable you will have to
suffer it is as much of a reality
as anything else you make your peace with
it that it's going to happen otherwise just
denying it fighting it is going to make
it worse when when all he's like all
problems have gone and he's jubilant boasting so
proud of himself for having gotten rid of
all his problems except those who are steadfast
patiently perseverant constant in their action and perform
righteous deeds their a'mal their good these are
the people for whom there will be forgiveness
and a great reward what does sabr depict
what does amal al-saleh depict that these
are human beings they're not reactive creatures they're
not stimulus response creatures they don't make these
so for in times of difficulty the sabr
indicates that this person recognizes that what matters
most is how i conduct myself how i
carry myself what is it that i'm able
to achieve what if what is it that
i'm able to actualize what is it that
is emanating from me in the form of
goodness what is it that i can possibly
do sabr depicts his recognition that even in
times of suffering there is there there is
responsibility less perhaps but responsibility nevertheless maybe all
the responsibility that is there is to endure
endure with a dignity maybe that's all of
what you can do and how even that
is so appreciated even that is so impactful
but nevertheless the sabr that depicts that a
human being can look at a reality greater
than what his immediate perception or experience is
telling him that this is all there is
and that is that is the limbic reality
limbic system of the brain lower brain it
has this tendency of telling you this is
all there is it's very overwhelming it's very
strong and it has to do that because
survival depends on that that those absolute notions
but then if that's a persistent state if
you're never able to see beyond that if
as a human being you're not able to
reflect in time past and in time future
this wonderful capacity that you have and therefore
resolve on being perseverant tolerant and keep going
then you're not human if you can't do
that the capacity to do that and therefore
do good and when you have affluence to
continue to do with that sabr and with
that amal in affluence knowing that this comes
with a responsibility don't be boastful of oh
look at me and how awesome I've been
and how much I've brought how much good
that I've brought in my own life so
much about me me me me me and
not what is a responsibility that I owe
as a result of what I have again
looking at that state or that time of
privilege to be absolute to be eternal as
if it's never gonna end so you may
leave out something of what has been revealed
to you and you may be distressed in
your hearts with it or you may be
distressed in your heart with when they say
why has there a treasure not been sent
down to him so the pressure of Rasulullah
so much so strong on him so first
he's reminded that this impulsivity does not behoove
people of higher stature and what was that
pressure on him their repeated demand for an
ayah and since the situation of the Muslims
in Mecca is becoming more and more difficult
this challenge that they're throwing at Rasulullah is
also becoming all the more all the more
difficult for him to stand in front of
and so the Quran on repeated occasions addresses
Rasulullah fairly strictly that it may distress you
maybe it may even drive you to the
point of wanting to leave out something of
the Quran that they're making all of these
demands and why doesn't just that demand be
fulfilled or an angel just accompanies him remember
you are just a warner Allah is the
one who's going to take care of everything
he's the disposer of affairs and do they
say he has forged it then tell them
bring 10 similarly forged surahs if he's made
it why don't you make it up he
got better poets he has no background in
poetry he has no training in poetry he
has no experience in poetry he has no
nothing of poetry that you can ever associate
with he doesn't even understand poetry the way
people of literary taste do he gets poetry
wrong if he ever quotes it sallallahu alayhi
wasallam and you are attributing this to him
that he's made it all up so why
don't you do something similar bring 10 like
it and call to help those besides Allah
anyone you can if you really are true
but if they do not respond to you
then you should know that indeed it is
Allah it is revealed with Allah's knowledge it
is Allah revealing this and that there is
no other than him so will you then
become Muslim so whoever is in pursuit of
the world life of this world and its
glitter he will repay him in full for
their deeds here and they're not going to
be deprived of it they're working hard and
they're bringing the best of their potential to
earn here and now in this dunya then
by all means they'll get it but on
the day of judgment they have nothing these
people other than the fire and lost is
whatever they did therein and worthless meaningless is
what they used to do so he's the
one who stands on a clear proof from
their Rab وَيَتْلُوهُ شَاهِدٌ مِّنْ and a witness
from him recites it so the revelation is
testifying is a shahid for Rasulullah ﷺ for
the truth of Rasulullah ﷺ وَمِنْ قَبْلِهِ كِتَابُ
مُوسَى and also a witness for him so
how many testimonies do you have in the
favor of Rasulullah ﷺ the claim that he's
making is it uh self-referential is it
just him from himself one you have the
Qur'an which couldn't be conceived as his
fabrication as something he came up with two
you have كِتَابُ مُوسَى the Tawrads إِمَامًا وَرَحْمًا
as a guide and a source of mercy
that's been there the legacy that it has
established أُولَئِكَ يُؤْمِنُونَ بِهِ those people will believe
in it وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ but
whoever disbelieves in it from these groups فَالنَّارُ
مَوْعِدُهُ his place is going to be in
the hellfire فَلَا تَكُفِ مِرْيَةٍ مِّنْ so never
be in doubt about it إِنَّهُ الْحَقُّ مِنْ
رَبِّكَ this is for sure the truth from
your Rabb وَلَكِنَّ أَكْثَرَنَّا فِي الْاٰيِ وَأْمِنُونَ but
most people just do not believe وَمَنْ أَظْلَمُ
مِنْ مَنْ اِفْتَرَ عَلَى اللَّهِ كَذِبًا and who
can be more unjust than the one who
fabricates a lie against Allah أَوْ لَيَكَ يُعْرَضُونَ
عَلَى رَبِّهِمْ these people are going to be
reduced before their Rabb وَيَقُولُوا الْأَشْهَادِ and the
witnesses will testify all these testimonies that are
coming in they're going to be brought on
the day of judgment as well هَا أُولَٰي
الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ that these are the
people who lied against their Rabb or
that it is revelation and you reject it
عَلَى لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ without a doubt
the first of Allah is on the ones
who are unjust who are ظالم الَّذِينَ يَسُدُّونَ
عَنْ سَبِيلِ اللَّهِ those who avert others stop
them from the path of Allah وَيَبْغُونَهَا عِفَجًا
and seek to make it crooked وَهُمْ بِالْآخِرَةِ
هُمْ كَافِرُونَ and they are the ones who
deny the hereafter their reality they just can't
the truth of the hereafter is something they
can't swallow they don't want to even when
they do claim to believe in the hereafter
it's not the hereafter it is a fabrication
of their own imagination it is their fantasy
it is their fairy tale وَلَئِكَ لَمْ يَكُونُوا
مُعْجِبِينَ فِي الْأَرْضِ these people will neither be
able to frustrate Allah on earth or defeat
Allah in any way وَمَا كَانَ لَهُمْ مِن
دُونِ اللَّهِ مِنْ أَوْلِيَةٍ nor will they find
any protectors besides Him يُضَاعَفُ لَهُمُ الْعَذَابِ punishment
will be multiplied for them مَا كَانُوا يَسْتَطِعُونَ
السَّمْعَةِ they were unable to hear وَمَا كَانُوا
يُبْصِرُونَ nor did they see وَلَئِكَ الَّذِينَ خَسِرُوا
أَنفُسَهُمْ these are the ones who have lost
themselves they failed themselves they were not able
to live up to themselves they had good
potential they had strengths, abilities but they also
had evil evil prevailed وَبَلْ عَنْهُمْ مَا كَانُوا
يَفْتِرُونَ all that they used to fabricate, invent
it had left them stranded لَا جَرَ مَا
أَنَّهُمْ no doubt they are في الآخرة in
the hereafter هُمُ الْأَخْسَرُونَ the greatest losers إِنَّ
الَّذِينَ آمَنُوا أَمِنُوا الصَّالِحَاتِ those who believed and
acted righteously وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ and they humbled
themselves before their Rabb وَلَئِكَ أَصْحَابُ الْجَنَّةِ these
are the dwellers of paradise هُمْ فِيهَا خَالِدُونَ
they will live therein forever مثل الفريقين the
example of these two groups is كَالْأَعْمَى وَالْأَصَمْ
like the blind and the deaf وَالْبَصِيرُ وَالسَّمِيعُ
and again the seer and the hearer the
one who can see and the one who
can hear as opposed to the ones who
can't do either of that not in the
form of physical disability but in the sense
of being able to make sense of things
see things for what they really are and
that's a very human place to be in
أَلْيَسْتَوِيَنِ مَثَلًا are they similar in comparison?
أَفَلَا تَذَكَّرُونَ then will you not remember وَلَقَدْ
أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ and we did send
Nuh to his people إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ
and he's for sure a warner a clear
warner for you أَلَّا تَعْبُدُوا إِلَّا اللَّهُ telling
you what?
that there is no one worthy of worship
other than Allah إِنِّي أَخَافُوا عَلَيْكُمْ عَذَابَ يَوْمٍ
أَلِيمٍ I fear for you the painful punishment
of a day a punishment of a painful
day فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِن قَوْمِهِ but
the chiefs, the leaders of those who denied
from among his people said مَا نَرَاكَ إِلَّا
بَشَرًا إِثْلَنَا we don't see you except to
be a man like us a human being
like us وَمَا نَرَاكَتَّ بَعْدٍ and we don't
see anyone following you إِلَّا الَّذِينَ هُمْ أَرَاضِلُنَا
بَعْدِ الرَّأْي except the lowest of us the
most immature in judgment وَمَا نَرَا لَكُمْ عَلَيْنَ
مِنْ فَضْلٍ we don't see you as having
any privilege over us فَلْنَذُنُّكُمْ كَذِبِينَ now that
we think that you are lying so their
judgment is based on what standards?
you're a man like us you're not any
richer or stronger than us those following you
I mean come on the lowest of us
the idiots from among us the weakest of
us on the basis of these criteria you
proclaim that you are a liar قال نوع
عليه السلام responded يَا قَوْمِ أَرَأَيْتُمْ إِن كُنْتُ
عَلَىٰ بَيْجِنَةٍ نَرْغُبِ my people look if I'm
bringing clear proof I'm on a clear proof
from my Rabb وَآتَانِ رَحْمَةً مِّنْ عِنْدِي and
if he has given me a mercy from
himself he has chosen me he has made
me a prophet فَأُمِّيَتْ عَلَيْكُمْ and that has
been made so obscure to you you can't
even see it أَنُوزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ can
we force you to accept it while you
are averse from it is there anything we
can do to force you وَيَا قَوْمِ لَا
أَسْأَلُكُمْ عَلَيْهِ مَا لَا my people I ask
you no wealth for it إِنْ أَدْرِيَ إِلَّا
عَلَىٰ اللَّهِ and my reward is only on
Allah وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا and I
am not going to drive away those who
believed نَوْمُ لَعَقُوا رَبِّهِمْ they are going to
meet their Rabb and this was a consistent
pressure on Rasulullah ﷺ get, change the Quran
get rid of these people that are around
you what does this riffraff you want us
to sit on the same table as them
these slaves these former slaves these immigrants those
non-Maktans, non-citizens how dare you demand
us to be the same as them Rasulullah
ﷺ is being told this has been the
case since the very beginning Nuh ﷺ had
this problem they had, they made these demands
of him and he said no way I'm
not getting rid of any of these people
they're going to meet their Rabb they're going
to tell on me they're going to stand
in front of Allah and be the, be
witnesses against me that I got rid of
them they are Allah's Ibad He is their
Rabb and on account of that they're, they
have rights and they have rights over me
such that they can get me in trouble
despite being a prophet Innahum walaqoo rabbihim walakinni
arakum aw man tajhaloon rather I see that
you are an ignorant people you're a people
overwhelmed by your by your emotions and your
instinctive drivenness or power or whatever is immediately
in front of you for not wanting to
give up your habits of sin that's so
much, that's so overwhelming you don't want to,
you don't want to listen wa yaa qawm
my people man yansuruni minallahi yanturattuhum if I
drive these away if I drive all of
them away who's going to save me from
the punishment of Allah?
afala tadhakkaroon when you will not then remember
you will not be reminded is this no
good for you?
wa laa aqoolu lakum indi khaza'innullah I
did not say that I have the treasures
of Allah wa laa a'lamu alghayb nor
do I claim to have the knowledge of
the unseen wa laa aqoolu inni malak neither
do I say that I'm an angel wa
laa aqoolu lilladheena tadhdari a'yoonukum nor do
I say of those who are lowly in
your eyes laa yu'tiahumullahu khayra that Allah will
not bless them with a fortune allahu a
'lamu maa fianfusim Allah knows best what's inside
of them what's in their hearts inni idhalla
minaddhalimeen if I do that I will be
of those who are unjust if I do
what you're asking me to do turning them
away qaalu they responded yaa nu'uf qad
jadaltanaa faa aqtattajidhaa lanaa you've argued enough with
us we've had long arguments with you faa
itinaa bimaa taAAidunaa bring us what you're promising
us whatever you're threatening us with in kuntaa
minasadiqun if you really are truthful qaala innama
yaateekum bihillaa they responded only Allah can bring
it and He will bring it upon you
insha'Allah if He wants wa maa antum
bimaa ajadzeena when that happens you're not going
to be able to defeat Him wa laa
yanfa'ukum nusfii in arattuan ansaha lakum and
my counsel my advice will not benefit you
even though I did give you the best
advice I could I wanted your best I
had your best interest at heart in kaanallahu
yuridu an yukhviyakum if Allah has decided to
mislead you huwa rabbukum He is your Rabb
wa ilayhi turuja'oon and you will be
brought back to Him am yaquluna iftaraa so
do they say He has forged it qul
say iniftaraitu who if really I have invented
it fa alaiyaa ijraami then the responsibility of
this crime is on me wa ana baree
'um mimmaa tujrimoon and I have nothing to
do with the crimes you are committing let's
close with this wa aakhiru da'wana alhamdulillahi
rabbil alameen