Zia Sheikh – Tafseer Of Surah Bani Israel Session 13

Zia Sheikh
AI: Summary ©
The importance of worshipping Allah's teachings and avoiding mercy of Islam is discussed, as well as the need for people to get closer to Allah. The speakers also touch on the use of waimim to prevent people from being punished and its potential consequences, as well as the risk of Islam subhanahu wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa wa
AI: Transcript ©
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In the name of God, the

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Most Gracious, the Most Merciful.

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In the

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name

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of God, the Most Gracious, the Most Merciful.

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Say, Call upon those whom you have claimed

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besides Him, for they have no power to

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remove harm from you, nor to change it.

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They are the ones who call, seeking the

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means to their Lord.

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Which of them is nearer, hoping for His

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mercy, and fearing His punishment?

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Verily, the punishment of your Lord is to

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be warned.

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And there is not a town, save that

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We will destroy it before the Day of

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Resurrection, or punish it with a severe punishment.

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That is written in the Book.

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And We have not prevented that We should

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send signs, except that the former people denied

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them.

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And We gave Thamud the she-camel as

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a witness, but they wronged her.

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And We do not send signs, except in

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fear.

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We are starting inshallah from ayah number 56

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of Surah Bani Israel.

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If you remember, in the last week's lesson,

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we have been talking about the importance of

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Tawheed, and how these particular ayahs, or this

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section of ayahs, talk about the importance of

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only worshipping Allah subhanahu wa ta'ala.

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The first ayah basically goes along that same

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pattern, and challenges the kuffar of Quraysh that

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they should only call Allah subhanahu wa ta

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'ala.

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And if they are calling other than Allah

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subhanahu wa ta'ala, then those things, statues,

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idols, gods, whatever you want to call them,

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they have no power to do anything in

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front of Allah subhanahu wa ta'ala, and

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in comparison to Allah subhanahu wa ta'ala,

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they obviously do nothing.

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As many ayahs of the Qur'an they

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suggest, that if, for example, a fly was

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to try to take away their food, they

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would not be able to push away this

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fly.

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This is how powerless they are.

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If you've probably seen, in many cultures, in

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many religions, they put offerings of food in

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front of the statues.

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For barakah, or whatever it is, that they

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give to the statues.

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Flies, and insects, and everything, take away that

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food, but you see that those same statues,

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they cannot do anything.

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So this ayah, it is along those same

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lines.

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Allah says, qul, O Prophet of Allah, tell

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them, call those that you wish, whatever you

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wish, whatever you want, call them, meaning make

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dua to them, call out to them, whatever

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you want, whoever you want, other than him,

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other than Allah subhanahu wa ta'ala.

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فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ They will not

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be able to have the power to remove

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harm from you, وَلَا تَحْوِيلَ, or to take

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it away, or to change it, or to

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turn it away.

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Removing, or at least turning away, none of

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the two, those statues, and those idols, they

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don't have the power to do that.

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So this is a challenge to anybody who

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is committing shirk.

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So what they used to say was, Allah

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says in other verses in the Quran, وَلَا

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إِن سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ

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If you ask them that who created the

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heavens and the earth, they will say Allah.

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Allah created the heavens and the earth.

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So they believed in Allah.

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But at the same time they used to

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worship those idols.

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And they used to say, مَا نَعْبُدُهُمْ إِلَّا

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لِيُقَرِّبُونَ إِلَى اللَّهِ زُلْفَةٌ We only worship them

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so that they get us closer to Allah.

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They are a وسيلة to Allah.

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They are a means to get closer to

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Allah.

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Otherwise we believe in one Allah.

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And particularly, again throughout the Quran, Allah gives

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the example that when they used to be

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in huge trouble.

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And the example given in the Quran again

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and again is that if they are caught

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in the middle of a storm, in the

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middle of the sea, what do they do?

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They call only to Allah.

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But then when they are on the land

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and Allah saves them from that storm, then

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they turn back to the idols and they

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start worshipping the statues again and again.

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So again when they used to be in

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turmoil and difficulty, they only used to worship

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Allah and call out to Him.

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So here Allah places that challenge to them

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and tells them that call whoever you want

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other than Allah, they have no power.

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Going back to that ayah that I just

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mentioned, مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَ إِلَى اللَّهِ زُلْفَةٌ

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We only worship them so that they get

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us closer to Allah.

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This is something that a lot of people,

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especially in the Indian subcontinent, they are engaged

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in, in terms of going to graves and

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worshipping there, prostrating and even making tawaf around

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the graves and doing strange innovations at the

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graves of pious people.

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Irrespective of who those people were and how

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pious they were and how close they were

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to Allah, not discounting their status with Allah

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but to do these types of things, this

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is contrary to the concept of tawheed and

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it takes a person into committing shirk and

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associating partners with Allah.

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So any person who is doing that with

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this excuse, the same excuse that the kuffar

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of Quraish had, that we only worship them

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so that they get us closer to Allah,

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this is not acceptable to Allah and only

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Allah we ask and we make tawaf only

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to Allah.

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After that Allah says, أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ

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إِلَىٰ رَبِّهِمُ الْوَسِيلَ أَيُّهُمْ أَقْرَبُوا وَيَرْجُونَ رَحْمَتَهُ

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وَيَخَافُونَ عَذَابًا Those that they are calling, those

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that they are calling, meaning those statues, those

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idols, or in some cases Isa that the

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Christians worship, or the malaika that some people

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used to worship, or Uzair that some Jews

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said was the son of Allah, those that

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they are calling other than Allah, what do

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they do?

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يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَ They themselves are looking

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for a way to Allah.

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They are seeking a way to Allah.

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They need Allah.

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They worship Allah.

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And they are competing with each other.

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أَيُّهُمْ أَقْرَبُوا وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابًا

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And they fear his punishment.

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So this is a very loaded ayah with

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so many lessons to be learned from it.

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First of all, the main gist of the

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ayah is that those people that worship other

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than Allah, those same things, or the same

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people, or the same prophets like Isa, they

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are seeking a way to Allah and they

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want to get closer to Allah themselves.

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They worship Allah themselves.

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And we ask this question to people who

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believe Isa to be God or son of

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God.

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We say that it is well known that

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Isa used to pray.

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If he is God himself, then what is

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the purpose of him praying?

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It doesn't make sense, right?

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So, similarly is the case with all of

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the things that people worship.

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We've heard earlier in the surah that everything,

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وَإِمِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ Everything makes the

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tasbih of Allah.

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Stones, rocks, trees, etc.

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So all of these things, they themselves are

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making the tasbih of Allah.

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So they are in need of Allah themselves.

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So how can you turn to them and

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ask them to help you and assist you?

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So this is one thing.

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And they are all competing with each other

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in trying to get closer to Allah.

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So as we should do, we should all

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compete.

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وَفِي ذَلِكَ فَلْيَ تَنَافِسٍ مُتَنَافِسُونَ So competition, تنافس

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and competition with each other should be in

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trying to get as close to Allah as

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much as possible.

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Whereas what we do is الحاكم التكاثر.

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We try to compete each other in worldly

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things and materialistic things.

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The thing that we need to be competing

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in is to get closer to Allah.

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The next thing that's mentioned here, يَرْجُونَ رَحْمَتَهُ

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وَيَخَافُونَ عَذَابَ All of these things that you

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worship, they have this thing which is known

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and which we also should have within us,

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الإيمان بين الخوف والرجاء.

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Iman is between the hope and the fear

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of Allah.

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This is a very important principle in Islam.

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If we go to either extreme, if a

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person is more inclined towards the mercy of

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Allah, then a person, he will continue to

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commit sins and he will say, Allah is

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going to forgive my sins, so I'm just

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going to continue committing sins.

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So this is one aspect.

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And if the other aspect is there, that

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a person just thinks that he's going to

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be punished, then he's going to think that

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I've committed so many sins, Allah is not

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going to forgive me anyway, so I'm going

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to just lead my life and continue anyway

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because I'm not going to be forgiven.

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So both of these extremes, they are important

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to avoid and we have to stay in

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the middle.

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And it's a well-known saying of Umar

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r.a who used to say that if

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all of humanity was in front of Allah

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and if it was announced on the Day

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of Judgment that there's only one person that

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is going to be forgiven from the whole

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of humanity, I would hope that I'm that

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person.

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And if it was the opposite, that if

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it was announced that the whole of humanity

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is going to the punishment of a hellfire

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and only one person is going to be

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forgiven and one person is going to be

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punished, then I would think that I'm that

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person and I would fear that I'm that

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person.

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So iman bayn al khufi wal rajat, this

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is what it's about.

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The hope has to be there in his

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mercy and the fear of the punishment also

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has to be there.

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Combined, they keep a person balanced.

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So one of the other things that Christians

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say, and this is a question that comes

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up all the time nowadays, maybe they read

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it on the right-wing websites or the

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Christian websites, that Muslims are basically doing deeds

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and their deeds are accumulated and those deeds

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are then weighed on the Day of Judgment,

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which is true.

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But at the same time, we do rely

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on the mercy of Allah subhanahu wa ta

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'ala, not our deeds.

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The deeds that we do are basically to

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get that mercy of Allah subhanahu wa ta

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'ala to us and to attract the mercy

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of Allah subhanahu wa ta'ala.

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It's a very important principle to understand.

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I don't have time to get into it

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in detail, otherwise we're going to get left

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behind.

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So wa yarjoona rahmata huwa yakhaafoona a'dhaba.

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All of these things that you worship, they

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have that iman bayn al khufi wal rajat,

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they have hope in his mercy and they

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fear his punishment.

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Inna a'dhaba rabbika kana mahdhura.

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Indeed, the punishment of your Lord is something

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to be feared.

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It is something to be aware of and

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to be fearful of, that if he chooses

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to punish, if he chooses to bring down

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a punishment in this world or the hereafter,

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then we are going to be in big

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trouble.

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After that Allah subhanahu wa ta'ala says,

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wa im min qaryatin illa nahnu muhlikuha qabla

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yawmi al qiyamati aw mu'adhibuha a'dhaban shadeeda

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kana dhalika fil kitabi wa sura.

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Indeed, every village, meaning every locality, every dwelling,

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Allah subhanahu wa ta'ala is going to

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destroy it or he's going to give it

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a severe punishment.

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It's a very blanket statement that Allah subhanahu

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wa ta'ala brings here.

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Every single locality, every single town, every single

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village is going to be destroyed by Allah

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subhanahu wa ta'ala or punished severely.

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What does this mean?

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Firstly, if we take the ayah at face

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value and we take it according to the

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exact translation, it means that a day will

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come when everything will be destroyed.

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The day of judgement is going to come,

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everybody is going to be destroyed or prior

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to that, what's going to happen is Allah

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is going to bring some kind of punishment

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to a locality if they are disobeying Allah

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subhanahu wa ta'ala.

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So basically both things fit.

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Everybody is going to be destroyed before the

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day of judgement.

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Everything is going to be destroyed before the

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day of judgement and if not, then prior

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to that, because of people's misdeeds, punishments, trials

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and tribulations will come down upon localities.

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So this is one meaning.

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Another meaning is kind of you have to

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get a little bit deep into the grammar

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of words.

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Sometimes in Arabic what is done is that

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an adjective is omitted from the sentence.

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An adjective is omitted from a sentence because

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of the verses surrounding it, a person automatically

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understands what it actually means.

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And the ayahs surrounding it, they are talking

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about people who are not engaging in tawheed,

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they are committing shirk, they are disobeying Allah

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subhanahu wa ta'ala.

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So what does that mean?

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Then it means that those villages that are

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disobedient to Allah subhanahu wa ta'ala, Allah

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subhanahu wa ta'ala is going to destroy

00:15:05 --> 00:15:05

them.

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This is what it means.

00:15:06 --> 00:15:10

And the example of that is in the

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story of Musa alayhi salam when Khadr is

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breaking down the boat, Allah subhanahu wa ta

00:15:21 --> 00:15:25

'ala just describes it as safina, as a

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boat, but there is no description of it

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as it being a perfectly fine boat.

00:15:31 --> 00:15:36

But after that he says, I put a

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fault in it.

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That means that it was perfectly good in

00:15:39 --> 00:15:40

the first place.

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The adjective is omitted because it says that

00:15:43 --> 00:15:46

I put a fault in it afterwards.

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So that's another aspect of this ayah, that

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Allah subhanahu wa ta'ala has omitted the

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adjective and what it means is that all

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villages, all localities, all towns that have disobedience

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in them, Allah subhanahu wa ta'ala is

00:15:59 --> 00:16:03

going to destroy them or punish them severely.

00:16:05 --> 00:16:07

This is something that has been written in

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the book, meaning, Allah subhanahu wa ta'ala

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has written it before the creation, that who

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is going to exist for whatever amount of

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time, when the punishments are going to come

00:16:19 --> 00:16:21

down, when the trials and tribulations, when the

00:16:21 --> 00:16:23

volcanoes, when the earthquakes are going to come

00:16:23 --> 00:16:26

down, all of that has been written before

00:16:26 --> 00:16:28

by Allah subhanahu wa ta'ala in Al

00:16:28 --> 00:16:28

-Lawh Al-Mahfuz.

00:16:30 --> 00:16:34

Now the question also is that why doesn't

00:16:34 --> 00:16:36

Allah subhanahu wa ta'ala send down miracles

00:16:36 --> 00:16:38

so that the Prophet salallahu alayhi wa sallam

00:16:38 --> 00:16:39

can just show them.

00:16:40 --> 00:16:43

And this is the answer is given in

00:16:43 --> 00:16:44

the next ayah.

00:16:44 --> 00:16:46

Allah subhanahu wa ta'ala says, وَمَا مَنَعَنَا

00:16:46 --> 00:16:50

أَن نُرْسِلَ بِالْآيَاتِ إِلَّا أَن كَذَّبَ بِهَا الْأَوَّلُونَ

00:16:50 --> 00:16:53

The only thing that prevents us from sending

00:16:53 --> 00:16:56

signs is that the people that came before,

00:16:56 --> 00:16:57

they rejected them.

00:16:57 --> 00:17:01

For example, another example is given right after

00:17:01 --> 00:17:01

that.

00:17:02 --> 00:17:06

وَآتَيْنَا ثَمُودَ النَّاقِطَ مُبْصِرَةً فَظَلَمُوا بِهَا We gave

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the people of Thamud a she-camel, a

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very clear miracle, but they did dhulm with

00:17:13 --> 00:17:15

it, they destroyed it.

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The story goes, Salih alayhi salam calls people

00:17:18 --> 00:17:20

towards Allah subhanahu wa ta'ala, tells them

00:17:20 --> 00:17:23

to obey Allah, stop committing shirk, and they

00:17:23 --> 00:17:24

say okay give us a miracle.

00:17:24 --> 00:17:26

What miracle do you want?

00:17:26 --> 00:17:29

Okay, we want from that mountain a camel

00:17:29 --> 00:17:31

to come out of it, out of the

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mountain, we want a she-camel to come

00:17:33 --> 00:17:35

out of it, and we want that she

00:17:35 --> 00:17:37

-camel to give birth straight after it comes

00:17:37 --> 00:17:38

out.

00:17:38 --> 00:17:40

So, they asked for it, it was given

00:17:40 --> 00:17:43

to them, now the she-camel comes out,

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and just as they had wanted, it was

00:17:47 --> 00:17:50

a huge camel, now the camel is here,

00:17:50 --> 00:17:52

now it has to be fed and looked

00:17:52 --> 00:17:52

after.

00:17:52 --> 00:17:56

So, Salih alayhi salam told them, make sure

00:17:56 --> 00:17:58

you take care of this camel, now your

00:17:58 --> 00:18:00

animals, they go to the stream or the

00:18:00 --> 00:18:04

spring or the river to drink water, one

00:18:04 --> 00:18:06

day your animals are going to go, the

00:18:06 --> 00:18:08

next day the camel is going to go.

00:18:08 --> 00:18:11

Because it needs that much water, it's that

00:18:11 --> 00:18:12

big and that huge.

00:18:12 --> 00:18:15

So, this continued for a while, then the

00:18:15 --> 00:18:15

people got tired.

00:18:16 --> 00:18:19

Our animals need water, our animals need the

00:18:19 --> 00:18:21

grass and the pasture, and this camel is

00:18:21 --> 00:18:22

just taking everything.

00:18:22 --> 00:18:25

So, they decide that they have to kill

00:18:25 --> 00:18:26

this camel.

00:18:26 --> 00:18:29

So, they killed it, and then the punishment

00:18:29 --> 00:18:30

of Allah came down.

00:18:31 --> 00:18:33

So, Allah is saying here that people that

00:18:33 --> 00:18:37

came before, they rejected the ayat that was

00:18:37 --> 00:18:39

sent to them, and the signs and the

00:18:39 --> 00:18:41

miracles that were sent to them, and that's

00:18:41 --> 00:18:44

why Allah is not sending clear miracles for

00:18:44 --> 00:18:44

them.

00:18:44 --> 00:18:47

And this was actually what the kuffar of

00:18:47 --> 00:18:48

Quraysh asked the Prophet salallahu alayhi wa sallam.

00:18:48 --> 00:18:51

They asked him, there are various riwayat, they

00:18:51 --> 00:18:54

said, these mountains that are around us, turn

00:18:54 --> 00:18:57

them into gold, or remove these mountains so

00:18:57 --> 00:19:02

that we can make fields of crops, instead

00:19:02 --> 00:19:05

of having these barren mountains around Mecca, we

00:19:05 --> 00:19:07

want to have flat fields so that we

00:19:07 --> 00:19:09

can do something with them.

00:19:09 --> 00:19:12

So, if you are a Prophet, then make

00:19:12 --> 00:19:12

that happen.

00:19:13 --> 00:19:15

So, Jibreel alayhi salam came and said, O

00:19:15 --> 00:19:18

Prophet of Allah, if you want, these signs

00:19:18 --> 00:19:20

can be given, and these miracles can be

00:19:20 --> 00:19:22

given, the mountains can be turned into gold,

00:19:22 --> 00:19:25

they can be removed, people can use them

00:19:25 --> 00:19:29

for pasture and field and growing things, but

00:19:29 --> 00:19:31

with the condition that if they then still

00:19:31 --> 00:19:34

continue to reject, then the punishment of Allah

00:19:34 --> 00:19:35

is going to come.

00:19:35 --> 00:19:38

Or the option is that we just wait

00:19:38 --> 00:19:40

for them, and we give them a chance,

00:19:40 --> 00:19:42

and we wait for them to have iman

00:19:42 --> 00:19:45

on their own, so the Prophet salallahu alayhi

00:19:45 --> 00:19:47

wa sallam said, no, I prefer to give

00:19:47 --> 00:19:49

them an opportunity to take iman on their

00:19:49 --> 00:19:52

own, and I don't want to risk the

00:19:52 --> 00:19:54

fact that they might reject and be punished

00:19:54 --> 00:19:55

by Allah subhanahu wa ta'ala, so the

00:19:55 --> 00:19:57

Prophet salallahu alayhi wa sallam refused.

00:19:57 --> 00:20:00

So, this is what this ayah is saying.

00:20:01 --> 00:20:04

The only thing that prevented us, Allah subhanahu

00:20:04 --> 00:20:06

wa ta'ala, to send signs is that

00:20:06 --> 00:20:09

the previous people, they rejected the ayat that

00:20:09 --> 00:20:10

was sent to them.

00:20:14 --> 00:20:17

And we sent the people of Thamud, a

00:20:17 --> 00:20:20

she-camel, very clear miracle, but they did

00:20:20 --> 00:20:22

dhulm with it, they wronged it, they killed

00:20:22 --> 00:20:25

it, and then finally Allah subhanahu wa ta

00:20:25 --> 00:20:30

'ala says, And when we do send some

00:20:30 --> 00:20:34

certain signs, sometimes there's a tornado, sometimes a

00:20:34 --> 00:20:38

hurricane, sometimes an earthquake, sometimes a huge thunderstorm

00:20:38 --> 00:20:41

and lightning that destroys certain things, sometimes a

00:20:41 --> 00:20:44

flood, so why do these things happen?

00:20:47 --> 00:20:49

Sometimes the signs Allah subhanahu wa ta'ala

00:20:49 --> 00:20:52

sends, they are simply to put the fear

00:20:52 --> 00:20:53

of Allah subhanahu wa ta'ala inside, and

00:20:53 --> 00:20:55

to make us remember Allah subhanahu wa ta

00:20:55 --> 00:20:57

'ala, and to think how helpless we are

00:20:57 --> 00:20:58

in front of him.

00:20:58 --> 00:21:05

This is, sometimes minor signs are sent, simply

00:21:05 --> 00:21:06

to put the fear of Allah subhanahu wa

00:21:06 --> 00:21:08

ta'ala inside us, and to make us

00:21:08 --> 00:21:09

aware of Allah subhanahu wa ta'ala.

00:21:10 --> 00:21:12

With that we finish, and inshallah we will

00:21:12 --> 00:21:14

continue the next ayah next week.

00:21:14 --> 00:21:15

I pray that Allah subhanahu wa ta'ala

00:21:15 --> 00:21:18

gives us tawfiq to understand and practice what

00:21:18 --> 00:21:18

has been said and heard.

00:21:34 --> 00:21:35

Al

00:21:35 --> 00:21:45

Fatiha.

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