Allah starts the surah by saying, “O people,” and He’s talking to Ahl al-Makkah. It’s Ta’ala Makkah, but when He says “ghayrihim,” it’s saying that this is not just to the people of Makkah. It’s also 'Am as well. It’s addressed to the people of Makkah, but the meaning is 'Am for everyone. “Ittaqo rabbakum,” fear your Lord. Why? Why fear your Lord? What’s one of the reasons? Because inna zulzalatil sa’aa bi antutin’uhu. So “fear Him” meaning comply with him. The verily the shaking of the hour was the shaking of the hour. Al harakat al shadida lil ard. The violent movement of the earth allati yakuunu ba’daha that which will happen will be after it to du’ru’ushams rising of the sun from the west alladi huwa qurbu sa’a that which is going to be really close to that.

Hour. So this is happening right towards the end. Yes. So what is the ta’ali of the amr of taqwa? That it takur rabbukum. And why to be saved from the fears of such things that are going to happen? Because if you fear Allah and He brings you into His presence, in al mutaqina fi maqabin ameen. Then He will. And also as well the zilzalat al sa’is. Is the mustak is doing idhafa of isfa’il but the maf’ul is ma’huful. The maf’ul is al ardh. The shaking of the hour of the earth isn’t it? Shay’un 'adhim is a grave matter. Fi iz-ajin nasi in the disturbing of the people.

Every murdi’a, every nursing mother will be distracted because of its sabab. I’m going to put my money in.

Just to go over quickly, what I mentioned in the previous lesson where we said regarding the verse ‘A’ ud, hu billahi, min ash-, shay, tani, r-, raji, m’ and ‘B, ismi, llah, ir Rahmanir, R, ahi m’. In mention on verse one hundred and eleven in Surah Al Anbiya. The ulama mentioned a few things regarding this that 'la ‘allahu’ is linked to the fitna. The mata is not linked to the la’allaahu. That’s one way of looking at it. There are others that say no, that the mata’oon is doing 'atfa on the la’allaahu as well, but he’s looking at it al-Imam As-Sab, rahmatullahi alayhi. He’s saying it’s a separate sentence. So he’s saying that Nabi sallallahu alayhi wa sallam is telling them that perhaps it meaning him not knowing when the azab is, is a fitna, is a trial. This is perhaps because perhaps means uncertainty.

Nabi says he doesn’t know, so the ‘la’allahu’ in a way is linked to the uncertainty which is true. But what is hundred percent true? There’s nothing about ‘la’allahu’ that it’s a mta’un, it’s a taking benefit for a certain amount of time which is true, isn’t it? He doesn’t know whether he doesn’t know it, and that’s a fitna because again, that person thinks that him not knowing the time. Him not getting azab is he’s getting away with it. He’s got security, but really that in itself is the fitna. That they don’t know the time, they think that okay everything’s cool. That therefore we’re not doing anything wrong. Do you understand? But Nabi Sallam is then saying that what is for sure is that you are taking benefit for a time? And then boom you are going to pass over. And then you are going to be in punishment. That was mentioned.

Surah Al-Hajj, we started it and we mentioned. I did read the beginning part because I wanted to get straight into it. It says ‘M aki y yatun.’ Most of the scholars say that is all of it is revealed in Makkah, except for ‘W amin annas, ma ya’budu, A llah,’ the other two ayat or some have said, there are seven ayat from starting from ‘H, ada anik hos mani’ that from Medina ya. Madaniyat, yeah, these are Madaniyat. And it is either seventy four, seventy five, seventy six, seventy seven ayat according to different scholars. And this surah is a bit ajib in that.

It was revealed this two surah parts of it were revealed in the night, parts of it revealed in the day, parts of it were revealed in Safar, parts of it were revealed in Rajab, parts were revealed in Makkah, parts were revealed in Madinah. Parts were revealed that what ab nasikh mansukh muhkam mutashabih yeah. So part were revealed. In war and not in war. So it’s got quite a lot of it’s got some. It’s got. It’s got all of these qualities. So we mentioned yesterday that Allah subhanahu wa

ta’ala is painting the picture that fear. Your Lord, why? Because this earthquake is going to happen, And He mentioned as well. That is going to be a heavy shaking of the earth, which happens, which after it’s going to happen, the rising of the sun from the west. So it’s pointing out that this zulzalah is happening in the dunya, not in akhirah. And another thing that proves that this shaking is happening in the dunya.

And now in Al Khira, is that the next ayah which you read? That every nursing mother, when you see it, meaning you see the zilzala or you see the day of judgment. Tadhhalu kullu umrda’aa. That every nursing mother will be distracted bil fali. Amma ardaat bil fali in the action itself, what’s the action. So it’s painting a picture of a nursing mother. Is literally in the act of breastfeeding, and as soon as the shake will happen, it’ll be so severe that she’ll just leave that baby. That’s the picture that’s being painted. “Amma’aradha dha’atuhu” which she is, and “amama” over here is “mama usul al ladhi”, and al ladhi aradha 'atuhu, That which she is suckling or it could be mama stariya in which case, it would be her suckling.

An irda’ihā, her circling. Did we stop there? Is it right or did we not do that? Just we stopped halfway through there. Yawma tarawnahā, the day in which you will see it, tadhalu, you will overlook or will be distracted. Will this be distracted bissababiha because of the sabab of it because of the zulzalah, etc., every murdi’a. Breastfeeding woman, meaning at the time of the action of breastfeeding, amma. Regard will every be distracted from. The one that she has breastfed or her breastfeeding. What does that mean by she will forget it, she won’t care about it. What do you call that?

I hope, la, and will deliver or drop. Place sorry, every carrying one. Ham is what is that which you carry in the stomach? That’s at the top of a tree. Him is what you carry on your back. So ham is what every will We place everyone who’s carrying something in their stomach, meaning a pregnant woman. Her stomach load, which is the baby. What are, and you will see the people drunk because of the severity of the fear. They will not be drunk from alcohol for normally because of drinking going to be.

In that state because of the scariness of it. But the punishment of Allah is severe. They will be terrified of it. So when you have, however, what happens there’s something before. The however, isn’t it? You can’t just have however I am happy, however I am unhappy about. So what’s the bit that was “walakin”? So you’re saying this is hidden. It says, “These things are not in themselves, these things happening are not that severe. But the punishment of Allah is severe.” Is these two ayat said about this ayahs that it was revealed in.

At night, the people came around him and then he recited these verses. It says that you should basically never see you. There was such you’ve never seen. So many people were crying at night. And when it was morning time, they left their

saddles on their animals. They didn’t put the tents up. They didn’t cook any food, because the people were either in two groups. They were either crying or they were sitting down in sorrow. So these verses were so heavy on them. Then did you have another ayah? This was revealed in respect to Nadr ibn al Harith and his jama’at and his companions.

And also, it is revealed for a specific person. But also anybody else who fits into this character and who argues, again, argues in respect of Allah, not with Allah. Fits in this character. Women and us. And from the people is the one whom argues with respect to Allah in the state that he does not have any ilm. I am saying in a state of his because bighairi ilm is in the hal of the mujadidu, the fa’iq of mujadidu. Qalu they say “al malaaikatu banaatullah” that the angels are the daughters of Allah. “wa al qur’aanu, asaatu, al awwa, leen,” and the Quran is the stories of the previous ones, of the ancients. “wa ankaro al ba’ath an” they deny the resurrection. " wa ahyaab man, saarat rabba n " and the bringing back to life of the one whom has become dust. “wayat tabi’ou” and he follows in his arguing.

Every rebellious devil. Rebellious, the one that’s rebellious. So who is this devil? One opinion is that he’s the head of the kafirs that calls others towards kufr. Or is Iblis and his army, and this who would akrob. This the shaitan himself. It has been decreed upon him. Has been decreed upon shaitan. It was been decreed was a nai file annuhu man yawla man tawallahu.

ٍ ﺮﻴِ ﻌﺴﻟا ِ باَ ﺬَ ﻋ ﻰَ ﻟإِ ِ ﻪﻳِ ﺪْ ﻬﻳََ و ُ ﻪ ﻠِﻀﻳُ ُ ﻪ ﻧِ ﺈﻓَ that verily he the one that befriends him. I what did he mean by befriending shaytan. ُ ﻪْ ﻌَﺒْ ﺗأ ُ ﻪْ ﻌَﺒْ ﺗأ that he follows him. ُ ﻪ ﻧِ ﺈﻓَ that verily he ُ ﻪ ﻠِﻀﻳُ misguides him ِ ﻪﻳِ ﺪْ ﻬﻳََ و and guides him ﻮُ ﻋْﺪَ ﻳ who says bring ﻮُ ﻋْﺪَ ﻳ who calls him? Because guiding is normally has a good connotation. But over here, Allah is using it to mock them. Guides them to the adhab al sa’ir, to the blaze. To the blaze and he says “an-nar”. Why do you say “an-nar”? Because the blaze is actually a level in Jahanam. So it doesn’t mean that; it means any of the levels of Jahanam. That’s why he said “an-nar”. Ya yuwa al nas all people.

So previous ayah is talking about that person who doesn’t believe in the akhirah, doesn’t believe in bath. And he’s arguing respect to the qudrat of Allah without ilm. So Allah brings two proofs of this saying, Look, you need to believe in akhirah and the bath and the power of Allah. Because look at these two things. That all people meaning Ahlul Makkah if you are in doubt from al- bath in respect to that. Resurrection, for inna khalaqnakum, then verily we have created you. Meaning, aslakum Adam. Your origin, Adam mean to rob from dust.

Then we created his progeny from a sperm drop. So first it was torob, then after that the progeny forwards that on with a sperm drop. Then from a clot. This is going in order. This is congealed blood. This and this congealed blood. Then from a lump of flesh. What is this lump of flesh? This is a flesh, which is the amount of that, which is chewed. Formed and not fully formed.

In the shape which is complete creation, that means that you know in the womb when you have your hands, you have your head, you have your two arms and your two legs. That’s in a way you can say that’s fully formed. And not fully formed in the sense that it’s one of those is missing. Why? So that we can make clear for you, and the maf’ul bihi is missing. What’s the maf’ul bihi? Gamal al qudratina. That’s why he’s brought that. The completeness of our power, li tasta’dilu biha fi fitdai al khalki ala i’adatihi. That you can then infer through it by looking at this, a miracle every day that you see on your offspring.

The initiation of creation and its restoration, and its restoration. And we establish this is a new sentence in brackets. In the wombs, whatever we will. To a specified time, what’s the specified time? The time of his coming out. Then we take you out from the bellies of your mothers as a child. As a child, it’s in the meaning of when you say ‘tiful.’ Tiful is anyone from when you’re born all the way up to puberty is tiful. It’s saying that it’s coming a singular tiful meaning like generic. You’re born as a child, then we give you life.

So that you reach your strength. Ay al qama al quwa. The coming of the max that the completeness of power. What is this? Wa huma bayna thalaathin ila arba3ina sanaa. And what is this age? It’s between thirty and forty years of age in one opinion some say forty. Wa min kum may yutawaffa and from you are those and from you are those that we make pass away. We make them pass away. He dies before the reaching of this coming of strength. And from you are those who we return to. We return them to

The most abject of ages, the most despicable from its aging and senility, being senile.

So that he does not know. After having ilm, anything yeah Ali Ikrama. Whoever regularly praises the Quran, then he will never reach. This will not reach him. This hala of being old and having dementia, a person who prays the Quran, then what did Ikram say? Man qara al Quran lam yasir biha al hala. He will not reach lekayla ila arda al umur. And that gives another proof of believing in ba’ath and believing in the power of Allah.

In the previous ayah, it was the person arguing. Now Allah’s giving, look at the earth, how it’s barren and then all of a sudden it gives life. This is telling you that Allah’s qudrah and you see all the time. Why do you believe?

Just to go over quickly, what I mentioned in the previous lesson where we said regarding the verse ‘A’ ud, hu billahi, min ash-, shay, tani, r-, raji, m’ and ‘B, ismi, llah, ir Rahmanir, R, ahi m’. In mention on verse one hundred and eleven in Surah Al Anbiya. The ulama mentioned a few things regarding this that 'la ‘allahu’ is linked to the fitna. The mata is not linked to the la’allaahu. That’s one way of looking at it. There are others that say no, that the mata’oon is doing 'atfa on the la’allaahu as well, but he’s looking at it al-Imam As-Sab, rahmatullahi alayhi. He’s saying it’s a separate sentence. So he’s saying that Nabi sallallahu alayhi wa sallam is telling them that perhaps it meaning him not knowing when the azab is, is a fitna, is a trial. This is perhaps because perhaps means uncertainty.

Nabi says he doesn’t know, so the ‘la’allahu’ in a way is linked to the uncertainty which is true. But what is hundred percent true? There’s nothing about ‘la’allahu’ that it’s a mta’un, it’s a taking benefit for a certain amount of time which is true, isn’t it? He doesn’t know whether he doesn’t know it, and that’s a fitna because again, that person thinks that him not knowing the time. Him not getting azab is he’s getting away with it. He’s got security, but really that in itself is the fitna. That they don’t know the time, they think that okay everything’s cool. That therefore we’re not doing anything wrong. Do you understand? But Nabi Sallam is then saying that what is for sure is that you are taking benefit for a time? And then boom you are going to pass over. And then you are going to be in punishment. That was mentioned.

Surah Al-Hajj, we started it and we mentioned. I did read the beginning part because I wanted to get straight into it. It says ‘M aki y yatun.’ Most of the scholars say that is all of it is revealed in Makkah, except for ‘W amin annas, ma ya’budu, A llah,’ the other two ayat or some have said, there are seven ayat from starting from ‘H, ada anik hos mani’ that from Medina ya. Madaniyat, yeah, these are Madaniyat. And it is either seventy four, seventy five, seventy six, seventy seven ayat according to different scholars. And this surah is a bit ajib in that.

It was revealed this two surah parts of it were revealed in the night, parts of it revealed in the day, parts of it were revealed in Safar, parts of it were revealed in Rajab, parts were revealed in Makkah, parts were revealed in Madinah. Parts were revealed that what ab nasikh mansukh muhkam mutashabih yeah. So part were revealed. In war and not in war. So it’s got quite a lot of it’s got some. It’s got. It’s got all of these qualities. So we mentioned yesterday that Allah subhanahu wa

ta’ala is painting the picture that fear. Your Lord, why? Because this earthquake is going to happen, And He mentioned as well. That is going to be a heavy shaking of the earth, which happens, which after it’s going to happen, the rising of the sun from the west. So it’s pointing out that this zulzalah is happening in the dunya, not in akhirah. And another thing that proves that this shaking is happening in the dunya.

And now in Al Khira, is that the next ayah which you read? That every nursing mother, when you see it, meaning you see the zilzala or you see the day of judgment. Tadhhalu kullu umrda’aa. That every nursing mother will be distracted bil fali. Amma ardaat bil fali in the action itself, what’s the action. So it’s painting a picture of a nursing mother. Is literally in the act of breastfeeding, and as soon as the shake will happen, it’ll be so severe that she’ll just leave that baby. That’s the picture that’s being painted. “Amma’aradha dha’atuhu” which she is, and “amama” over here is “mama usul al ladhi”, and al ladhi aradha 'atuhu, That which she is suckling or it could be mama stariya in which case, it would be her suckling.

An irda’ihā, her circling. Did we stop there? Is it right or did we not do that? Just we stopped halfway through there. Yawma tarawnahā, the day in which you will see it, tadhalu, you will overlook or will be distracted. Will this be distracted bissababiha because of the sabab of it because of the zulzalah, etc., every murdi’a. Breastfeeding woman, meaning at the time of the action of breastfeeding, amma. Regard will every be distracted from. The one that she has breastfed or her breastfeeding. What does that mean by she will forget it, she won’t care about it. What do you call that?

I hope, la, and will deliver or drop. Place sorry, every carrying one. Ham is what is that which you carry in the stomach? That’s at the top of a tree. Him is what you carry on your back. So ham is what every will We place everyone who’s carrying something in their stomach, meaning a pregnant woman. Her stomach load, which is the baby. What are, and you will see the people drunk because of the severity of the fear. They will not be drunk from alcohol for normally because of drinking going to be.

In that state because of the scariness of it. But the punishment of Allah is severe. They will be terrified of it. So when you have, however, what happens there’s something before. The however, isn’t it? You can’t just have however I am happy, however I am unhappy about. So what’s the bit that was “walakin”? So you’re saying this is hidden. It says, “These things are not in themselves, these things happening are not that severe. But the punishment of Allah is severe.” Is these two ayat said about this ayahs that it was revealed in.

At night, the people came around him and then he recited these verses. It says that you should basically never see you. There was such you’ve never seen. So many people were crying at night. And when it was morning time, they left their

saddles on their animals. They didn’t put the tents up. They didn’t cook any food, because the people were either in two groups. They were either crying or they were sitting down in sorrow. So these verses were so heavy on them. Then did you have another ayah? This was revealed in respect to Nadr ibn al Harith and his jama’at and his companions.

And also, it is revealed for a specific person. But also anybody else who fits into this character and who argues, again, argues in respect of Allah, not with Allah. Fits in this character. Women and us. And from the people is the one whom argues with respect to Allah in the state that he does not have any ilm. I am saying in a state of his because bighairi ilm is in the hal of the mujadidu, the fa’iq of mujadidu. Qalu they say “al malaaikatu banaatullah” that the angels are the daughters of Allah. “wa al qur’aanu, asaatu, al awwa, leen,” and the Quran is the stories of the previous ones, of the ancients. “wa ankaro al ba’ath an” they deny the resurrection. " wa ahyaab man, saarat rabba n " and the bringing back to life of the one whom has become dust. “wayat tabi’ou” and he follows in his arguing.

Every rebellious devil. Rebellious, the one that’s rebellious. So who is this devil? One opinion is that he’s the head of the kafirs that calls others towards kufr. Or is Iblis and his army, and this who would akrob. This the shaitan himself. It has been decreed upon him. Has been decreed upon shaitan. It was been decreed was a nai file annuhu man yawla man tawallahu.

ٍ ﺮﻴِ ﻌﺴﻟا ِ باَ ﺬَ ﻋ ﻰَ ﻟإِ ِ ﻪﻳِ ﺪْ ﻬﻳََ و ُ ﻪ ﻠِﻀﻳُ ُ ﻪ ﻧِ ﺈﻓَ that verily he the one that befriends him. I what did he mean by befriending shaytan. ُ ﻪْ ﻌَﺒْ ﺗأ ُ ﻪْ ﻌَﺒْ ﺗأ that he follows him. ُ ﻪ ﻧِ ﺈﻓَ that verily he ُ ﻪ ﻠِﻀﻳُ misguides him ِ ﻪﻳِ ﺪْ ﻬﻳََ و and guides him ﻮُ ﻋْﺪَ ﻳ who says bring ﻮُ ﻋْﺪَ ﻳ who calls him? Because guiding is normally has a good connotation. But over here, Allah is using it to mock them. Guides them to the adhab al sa’ir, to the blaze. To the blaze and he says “an-nar”. Why do you say “an-nar”? Because the blaze is actually a level in Jahanam. So it doesn’t mean that; it means any of the levels of Jahanam. That’s why he said “an-nar”. Ya yuwa al nas all people.

So previous ayah is talking about that person who doesn’t believe in the akhirah, doesn’t believe in bath. And he’s arguing respect to the qudrat of Allah without ilm. So Allah brings two proofs of this saying, Look, you need to believe in akhirah and the bath and the power of Allah. Because look at these two things. That all people meaning Ahlul Makkah if you are in doubt from al- bath in respect to that. Resurrection, for inna khalaqnakum, then verily we have created you. Meaning, aslakum Adam. Your origin, Adam mean to rob from dust.

Then we created his progeny from a sperm drop. So first it was torob, then after that the progeny forwards that on with a sperm drop. Then from a clot. This is going in order. This is congealed blood. This and this congealed blood. Then from a lump of flesh. What is this lump of flesh? This is a flesh, which is the amount of that, which is chewed. Formed and not fully formed.

In the shape which is complete creation, that means that you know in the womb when you have your hands, you have your head, you have your two arms and your two legs. That’s in a way you can say that’s fully formed. And not fully formed in the sense that it’s one of those is missing. Why? So that we can make clear for you, and the maf’ul bihi is missing. What’s the maf’ul bihi? Gamal al qudratina. That’s why he’s brought that. The completeness of our power, li tasta’dilu biha fi fitdai al khalki ala i’adatihi. That you can then infer through it by looking at this, a miracle every day that you see on your offspring.

The initiation of creation and its restoration, and its restoration. And we establish this is a new sentence in brackets. In the wombs, whatever we will. To a specified time, what’s the specified time? The time of his coming out. Then we take you out from the bellies of your mothers as a child. As a child, it’s in the meaning of when you say ‘tiful.’ Tiful is anyone from when you’re born all the way up to puberty is tiful. It’s saying that it’s coming a singular tiful meaning like generic. You’re born as a child, then we give you life.

So that you reach your strength. Ay al qama al quwa. The coming of the max that the completeness of power. What is this? Wa huma bayna thalaathin ila arba3ina sanaa. And what is this age? It’s between thirty and forty years of age in one opinion some say forty. Wa min kum may yutawaffa and from you are those and from you are those that we make pass away. We make them pass away. He dies before the reaching of this coming of strength. And from you are those who we return to. We return them to

The most abject of ages, the most despicable from its aging and senility, being senile.

So that he does not know. After having ilm, anything yeah Ali Ikrama. Whoever regularly praises the Quran, then he will never reach. This will not reach him. This hala of being old and having dementia, a person who prays the Quran, then what did Ikram say? Man qara al Quran lam yasir biha al hala. He will not reach lekayla ila arda al umur. And that gives another proof of believing in ba’ath and believing in the power of Allah.

In the previous ayah, it was the person arguing. Now Allah’s giving, look at the earth, how it’s barren and then all of a sudden it gives life. This is telling you that Allah’s qudrah and you see all the time. Why do you believe?

Just to go over quickly, what I mentioned in the previous lesson where we said regarding the verse ‘A’ ud, hu billahi, min ash-, shay, tani, r-, raji, m’ and ‘B, ismi, llah, ir Rahmanir, R, ahi m’. In mention on verse one hundred and eleven in Surah Al Anbiya. The ulama mentioned a few things regarding this that 'la ‘allahu’ is linked to the fitna. The mata is not linked to the la’allaahu. That’s one way of looking at it. There are others that say no, that the mata’oon is doing 'atfa on the la’allaahu as well, but he’s looking at it al-Imam As-Sab, rahmatullahi alayhi. He’s saying it’s a separate sentence. So he’s saying that Nabi sallallahu alayhi wa sallam is telling them that perhaps it meaning him not knowing when the azab is, is a fitna, is a trial. This is perhaps because perhaps means uncertainty.

Nabi says he doesn’t know, so the ‘la’allahu’ in a way is linked to the uncertainty which is true. But what is hundred percent true? There’s nothing about ‘la’allahu’ that it’s a mta’un, it’s a taking benefit for a certain amount of time which is true, isn’t it? He doesn’t know whether he doesn’t know it, and that’s a fitna because again, that person thinks that him not knowing the time. Him not getting azab is he’s getting away with it. He’s got security, but really that in itself is the fitna. That they don’t know the time, they think that okay everything’s cool. That therefore we’re not doing anything wrong. Do you understand? But Nabi Sallam is then saying that what is for sure is that you are taking benefit for a time? And then boom you are going to pass over. And then you are going to be in punishment. That was mentioned.

Surah Al-Hajj, we started it and we mentioned. I did read the beginning part because I wanted to get straight into it. It says ‘M aki y yatun.’ Most of the scholars say that is all of it is revealed in Makkah, except for ‘W amin annas, ma ya’budu, A llah,’ the other two ayat or some have said, there are seven ayat from starting from ‘H, ada anik hos mani’ that from Medina ya. Madaniyat, yeah, these are Madaniyat. And it is either seventy four, seventy five, seventy six, seventy seven ayat according to different scholars. And this surah is a bit ajib in that.

It was revealed this two surah parts of it were revealed in the night, parts of it revealed in the day, parts of it were revealed in Safar, parts of it were revealed in Rajab, parts were revealed in Makkah, parts were revealed in Madinah. Parts were revealed that what ab nasikh mansukh muhkam mutashabih yeah. So part were revealed. In war and not in war. So it’s got quite a lot of it’s got some. It’s got. It’s got all of these qualities. So we mentioned yesterday that Allah subhanahu wa

ta’ala is painting the picture that fear. Your Lord, why? Because this earthquake is going to happen, And He mentioned as well. That is going to be a heavy shaking of the earth, which happens, which after it’s going to happen, the rising of the sun from the west. So it’s pointing out that this zulzalah is happening in the dunya, not in akhirah. And another thing that proves that this shaking is happening in the dunya.

And now in Al Khira, is that the next ayah which you read? That every nursing mother, when you see it, meaning you see the zilzala or you see the day of judgment. Tadhhalu kullu umrda’aa. That every nursing mother will be distracted bil fali. Amma ardaat bil fali in the action itself, what’s the action. So it’s painting a picture of a nursing mother. Is literally in the act of breastfeeding, and as soon as the shake will happen, it’ll be so severe that she’ll just leave that baby. That’s the picture that’s being painted. “Amma’aradha dha’atuhu” which she is, and “amama” over here is “mama usul al ladhi”, and al ladhi aradha 'atuhu, That which she is suckling or it could be mama stariya in which case, it would be her suckling.

An irda’ihā, her circling. Did we stop there? Is it right or did we not do that? Just we stopped halfway through there. Yawma tarawnahā, the day in which you will see it, tadhalu, you will overlook or will be distracted. Will this be distracted bissababiha because of the sabab of it because of the zulzalah, etc., every murdi’a. Breastfeeding woman, meaning at the time of the action of breastfeeding, amma. Regard will every be distracted from. The one that she has breastfed or her breastfeeding. What does that mean by she will forget it, she won’t care about it. What do you call that?

I hope, la, and will deliver or drop. Place sorry, every carrying one. Ham is what is that which you carry in the stomach? That’s at the top of a tree. Him is what you carry on your back. So ham is what every will We place everyone who’s carrying something in their stomach, meaning a pregnant woman. Her stomach load, which is the baby. What are, and you will see the people drunk because of the severity of the fear. They will not be drunk from alcohol for normally because of drinking going to be.

In that state because of the scariness of it. But the punishment of Allah is severe. They will be terrified of it. So when you have, however, what happens there’s something before. The however, isn’t it? You can’t just have however I am happy, however I am unhappy about. So what’s the bit that was “walakin”? So you’re saying this is hidden. It says, “These things are not in themselves, these things happening are not that severe. But the punishment of Allah is severe.” Is these two ayat said about this ayahs that it was revealed in.

At night, the people came around him and then he recited these verses. It says that you should basically never see you. There was such you’ve never seen. So many people were crying at night. And when it was morning time, they left their

saddles on their animals. They didn’t put the tents up. They didn’t cook any food, because the people were either in two groups. They were either crying or they were sitting down in sorrow. So these verses were so heavy on them. Then did you have another ayah? This was revealed in respect to Nadr ibn al Harith and his jama’at and his companions.

And also, it is revealed for a specific person. But also anybody else who fits into this character and who argues, again, argues in respect of Allah, not with Allah. Fits in this character. Women and us. And from the people is the one whom argues with respect to Allah in the state that he does not have any ilm. I am saying in a state of his because bighairi ilm is in the hal of the mujadidu, the fa’iq of mujadidu. Qalu they say “al malaaikatu banaatullah” that the angels are the daughters of Allah. “wa al qur’aanu, asaatu, al awwa, leen,” and the Quran is the stories of the previous ones, of the ancients. “wa ankaro al ba’ath an” they deny the resurrection. " wa ahyaab man, saarat rabba n " and the bringing back to life of the one whom has become dust. “wayat tabi’ou” and he follows in his arguing.

Every rebellious devil. Rebellious, the one that’s rebellious. So who is this devil? One opinion is that he’s the head of the kafirs that calls others towards kufr. Or is Iblis and his army, and this who would akrob. This the shaitan himself. It has been decreed upon him. Has been decreed upon shaitan. It was been decreed was a nai file annuhu man yawla man tawallahu.

ٍ ﺮﻴِ ﻌﺴﻟا ِ باَ ﺬَ ﻋ ﻰَ ﻟإِ ِ ﻪﻳِ ﺪْ ﻬﻳََ و ُ ﻪ ﻠِﻀﻳُ ُ ﻪ ﻧِ ﺈﻓَ that verily he the one that befriends him. I what did he mean by befriending shaytan. ُ ﻪْ ﻌَﺒْ ﺗأ ُ ﻪْ ﻌَﺒْ ﺗأ that he follows him. ُ ﻪ ﻧِ ﺈﻓَ that verily he ُ ﻪ ﻠِﻀﻳُ misguides him ِ ﻪﻳِ ﺪْ ﻬﻳََ و and guides him ﻮُ ﻋْﺪَ ﻳ who says bring ﻮُ ﻋْﺪَ ﻳ who calls him? Because guiding is normally has a good connotation. But over here, Allah is using it to mock them. Guides them to the adhab al sa’ir, to the blaze. To the blaze and he says “an-nar”. Why do you say “an-nar”? Because the blaze is actually a level in Jahanam. So it doesn’t mean that; it means any of the levels of Jahanam. That’s why he said “an-nar”. Ya yuwa al nas all people.

So previous ayah is talking about that person who doesn’t believe in the akhirah, doesn’t believe in bath. And he’s arguing respect to the qudrat of Allah without ilm. So Allah brings two proofs of this saying, Look, you need to believe in akhirah and the bath and the power of Allah. Because look at these two things. That all people meaning Ahlul Makkah if you are in doubt from al- bath in respect to that. Resurrection, for inna khalaqnakum, then verily we have created you. Meaning, aslakum Adam. Your origin, Adam mean to rob from dust.

Then we created his progeny from a sperm drop. So first it was torob, then after that the progeny forwards that on with a sperm drop. Then from a clot. This is going in order. This is congealed blood. This and this congealed blood. Then from a lump of flesh. What is this lump of flesh? This is a flesh, which is the amount of that, which is chewed. Formed and not fully formed.

In the shape which is complete creation, that means that you know in the womb when you have your hands, you have your head, you have your two arms and your two legs. That’s in a way you can say that’s fully formed. And not fully formed in the sense that it’s one of those is missing. Why? So that we can make clear for you, and the maf’ul bihi is missing. What’s the maf’ul bihi? Gamal al qudratina. That’s why he’s brought that. The completeness of our power, li tasta’dilu biha fi fitdai al khalki ala i’adatihi. That you can then infer through it by looking at this, a miracle every day that you see on your offspring.

The initiation of creation and its restoration, and its restoration. And we establish this is a new sentence in brackets. In the wombs, whatever we will. To a specified time, what’s the specified time? The time of his coming out. Then we take you out from the bellies of your mothers as a child. As a child, it’s in the meaning of when you say ‘tiful.’ Tiful is anyone from when you’re born all the way up to puberty is tiful. It’s saying that it’s coming a singular tiful meaning like generic. You’re born as a child, then we give you life.

So that you reach your strength. Ay al qama al quwa. The coming of the max that the completeness of power. What is this? Wa huma bayna thalaathin ila arba3ina sanaa. And what is this age? It’s between thirty and forty years of age in one opinion some say forty. Wa min kum may yutawaffa and from you are those and from you are those that we make pass away. We make them pass away. He dies before the reaching of this coming of strength. And from you are those who we return to. We return them to

The most abject of ages, the most despicable from its aging and senility, being senile.

So that he does not know. After having ilm, anything yeah Ali Ikrama. Whoever regularly praises the Quran, then he will never reach. This will not reach him. This hala of being old and having dementia, a person who prays the Quran, then what did Ikram say? Man qara al Quran lam yasir biha al hala. He will not reach lekayla ila arda al umur. And that gives another proof of believing in ba’ath and believing in the power of Allah.

In the previous ayah, it was the person arguing. Now Allah’s giving, look at the earth, how it’s barren and then all of a sudden it gives life. This is telling you that Allah’s qudrah and you see all the time. Why do you believe?

Just to go over quickly, what I mentioned in the previous lesson where we said regarding the verse ‘A’ ud, hu billahi, min ash-, shay, tani, r-, raji, m’ and ‘B, ismi, llah, ir Rahmanir, R, ahi m’. In mention on verse one hundred and eleven in Surah Al Anbiya. The ulama mentioned a few things regarding this that 'la ‘allahu’ is linked to the fitna. The mata is not linked to the la’allaahu. That’s one way of looking at it. There are others that say no, that the mata’oon is doing 'atfa on the la’allaahu as well, but he’s looking at it al-Imam As-Sab, rahmatullahi alayhi. He’s saying it’s a separate sentence. So he’s saying that Nabi sallallahu alayhi wa sallam is telling them that perhaps it meaning him not knowing when the azab is, is a fitna, is a trial. This is perhaps because perhaps means uncertainty.

Nabi says he doesn’t know, so the ‘la’allahu’ in a way is linked to the uncertainty which is true. But what is hundred percent true? There’s nothing about ‘la’allahu’ that it’s a mta’un, it’s a taking benefit for a certain amount of time which is true, isn’t it? He doesn’t know whether he doesn’t know it, and that’s a fitna because again, that person thinks that him not knowing the time. Him not getting azab is he’s getting away with it. He’s got security, but really that in itself is the fitna. That they don’t know the time, they think that okay everything’s cool. That therefore we’re not doing anything wrong. Do you understand? But Nabi Sallam is then saying that what is for sure is that you are taking benefit for a time? And then boom you are going to pass over. And then you are going to be in punishment. That was mentioned.

Surah Al-Hajj, we started it and we mentioned. I did read the beginning part because I wanted to get straight into it. It says ‘M aki y yatun.’ Most of the scholars say that is all of it is revealed in Makkah, except for ‘W amin annas, ma ya’budu, A llah,’ the other two ayat or some have said, there are seven ayat from starting from ‘H, ada anik hos mani’ that from Medina ya. Madaniyat, yeah, these are Madaniyat. And it is either seventy four, seventy five, seventy six, seventy seven ayat according to different scholars. And this surah is a bit ajib in that.

It was revealed this two surah parts of it were revealed in the night, parts of it revealed in the day, parts of it were revealed in Safar, parts of it were revealed in Rajab, parts were revealed in Makkah, parts were revealed in Madinah. Parts were revealed that what ab nasikh mansukh muhkam mutashabih yeah. So part were revealed. In war and not in war. So it’s got quite a lot of it’s got some. It’s got. It’s got all of these qualities. So we mentioned yesterday that Allah subhanahu wa

ta’ala is painting the picture that fear. Your Lord, why? Because this earthquake is going to happen, And He mentioned as well. That is going to be a heavy shaking of the earth, which happens, which after it’s going to happen, the rising of the sun from the west. So it’s pointing out that this zulzalah is happening in the dunya, not in akhirah. And another thing that proves that this shaking is happening in the dunya.

And now in Al Khira, is that the next ayah which you read? That every nursing mother, when you see it, meaning you see the zilzala or you see the day of judgment. Tadhhalu kullu umrda’aa. That every nursing mother will be distracted bil fali. Amma ardaat bil fali in the action itself, what’s the action. So it’s painting a picture of a nursing mother. Is literally in the act of breastfeeding, and as soon as the shake will happen, it’ll be so severe that she’ll just leave that baby. That’s the picture that’s being painted. “Amma’aradha dha’atuhu” which she is, and “amama” over here is “mama usul al ladhi”, and al ladhi aradha 'atuhu, That which she is suckling or it could be mama stariya in which case, it would be her suckling.

An irda’ihā, her circling. Did we stop there? Is it right or did we not do that? Just we stopped halfway through there. Yawma tarawnahā, the day in which you will see it, tadhalu, you will overlook or will be distracted. Will this be distracted bissababiha because of the sabab of it because of the zulzalah, etc., every murdi’a. Breastfeeding woman, meaning at the time of the action of breastfeeding, amma. Regard will every be distracted from. The one that she has breastfed or her breastfeeding. What does that mean by she will forget it, she won’t care about it. What do you call that?

I hope, la, and will deliver or drop. Place sorry, every carrying one. Ham is what is that which you carry in the stomach? That’s at the top of a tree. Him is what you carry on your back. So ham is what every will We place everyone who’s carrying something in their stomach, meaning a pregnant woman. Her stomach load, which is the baby. What are, and you will see the people drunk because of the severity of the fear. They will not be drunk from alcohol for normally because of drinking going to be.

In that state because of the scariness of it. But the punishment of Allah is severe. They will be terrified of it. So when you have, however, what happens there’s something before. The however, isn’t it? You can’t just have however I am happy, however I am unhappy about. So what’s the bit that was “walakin”? So you’re saying this is hidden. It says, “These things are not in themselves, these things happening are not that severe. But the punishment of Allah is severe.” Is these two ayat said about this ayahs that it was revealed in.

At night, the people came around him and then he recited these verses. It says that you should basically never see you. There was such you’ve never seen. So many people were crying at night. And when it was morning time, they left their

saddles on their animals. They didn’t put the tents up. They didn’t cook any food, because the people were either in two groups. They were either crying or they were sitting down in sorrow. So these verses were so heavy on them. Then did you have another ayah? This was revealed in respect to Nadr ibn al Harith and his jama’at and his companions.

And also, it is revealed for a specific person. But also anybody else who fits into this character and who argues, again, argues in respect of Allah, not with Allah. Fits in this character. Women and us. And from the people is the one whom argues with respect to Allah in the state that he does not have any ilm. I am saying in a state of his because bighairi ilm is in the hal of the mujadidu, the fa’iq of mujadidu. Qalu they say “al malaaikatu banaatullah” that the angels are the daughters of Allah. “wa al qur’aanu, asaatu, al awwa, leen,” and the Quran is the stories of the previous ones, of the ancients. “wa ankaro al ba’ath an” they deny the resurrection. " wa ahyaab man, saarat rabba n " and the bringing back to life of the one whom has become dust. “wayat tabi’ou” and he follows in his arguing.

Every rebellious devil. Rebellious, the one that’s rebellious. So who is this devil? One opinion is that he’s the head of the kafirs that calls others towards kufr. Or is Iblis and his army, and this who would akrob. This the shaitan himself. It has been decreed upon him. Has been decreed upon shaitan. It was been decreed was a nai file annuhu man yawla man tawallahu.

ٍ ﺮﻴِ ﻌﺴﻟا ِ باَ ﺬَ ﻋ ﻰَ ﻟإِ ِ ﻪﻳِ ﺪْ ﻬﻳََ و ُ ﻪ ﻠِﻀﻳُ ُ ﻪ ﻧِ ﺈﻓَ that verily he the one that befriends him. I what did he mean by befriending shaytan. ُ ﻪْ ﻌَﺒْ ﺗأ ُ ﻪْ ﻌَﺒْ ﺗأ that he follows him. ُ ﻪ ﻧِ ﺈﻓَ that verily he ُ ﻪ ﻠِﻀﻳُ misguides him ِ ﻪﻳِ ﺪْ ﻬﻳََ و and guides him ﻮُ ﻋْﺪَ ﻳ who says bring ﻮُ ﻋْﺪَ ﻳ who calls him? Because guiding is normally has a good connotation. But over here, Allah is using it to mock them. Guides them to the adhab al sa’ir, to the blaze. To the blaze and he says “an-nar”. Why do you say “an-nar”? Because the blaze is actually a level in Jahanam. So it doesn’t mean that; it means any of the levels of Jahanam. That’s why he said “an-nar”. Ya yuwa al nas all people.

So previous ayah is talking about that person who doesn’t believe in the akhirah, doesn’t believe in bath. And he’s arguing respect to the qudrat of Allah without ilm. So Allah brings two proofs of this saying, Look, you need to believe in akhirah and the bath and the power of Allah. Because look at these two things. That all people meaning Ahlul Makkah if you are in doubt from al- bath in respect to that. Resurrection, for inna khalaqnakum, then verily we have created you. Meaning, aslakum Adam. Your origin, Adam mean to rob from dust.

Then we created his progeny from a sperm drop. So first it was torob, then after that the progeny forwards that on with a sperm drop. Then from a clot. This is going in order. This is congealed blood. This and this congealed blood. Then from a lump of flesh. What is this lump of flesh? This is a flesh, which is the amount of that, which is chewed. Formed and not fully formed.

In the shape which is complete creation, that means that you know in the womb when you have your hands, you have your head, you have your two arms and your two legs. That’s in a way you can say that’s fully formed. And not fully formed in the sense that it’s one of those is missing. Why? So that we can make clear for you, and the maf’ul bihi is missing. What’s the maf’ul bihi? Gamal al qudratina. That’s why he’s brought that. The completeness of our power, li tasta’dilu biha fi fitdai al khalki ala i’adatihi. That you can then infer through it by looking at this, a miracle every day that you see on your offspring.

The initiation of creation and its restoration, and its restoration. And we establish this is a new sentence in brackets. In the wombs, whatever we will. To a specified time, what’s the specified time? The time of his coming out. Then we take you out from the bellies of your mothers as a child. As a child, it’s in the meaning of when you say ‘tiful.’ Tiful is anyone from when you’re born all the way up to puberty is tiful. It’s saying that it’s coming a singular tiful meaning like generic. You’re born as a child, then we give you life.

So that you reach your strength. Ay al qama al quwa. The coming of the max that the completeness of power. What is this? Wa huma bayna thalaathin ila arba3ina sanaa. And what is this age? It’s between thirty and forty years of age in one opinion some say forty. Wa min kum may yutawaffa and from you are those and from you are those that we make pass away. We make them pass away. He dies before the reaching of this coming of strength. And from you are those who we return to. We return them to

The most abject of ages, the most despicable from its aging and senility, being senile.

So that he does not know. After having ilm, anything yeah Ali Ikrama. Whoever regularly praises the Quran, then he will never reach. This will not reach him. This hala of being old and having dementia, a person who prays the Quran, then what did Ikram say? Man qara al Quran lam yasir biha al hala. He will not reach lekayla ila arda al umur. And that gives another proof of believing in ba’ath and believing in the power of Allah.

In the previous ayah, it was the person arguing. Now Allah’s giving, look at the earth, how it’s barren and then all of a sudden it gives life. This is telling you that Allah’s qudrah and you see all the time. Why do you believe?

Just to go over quickly, what I mentioned in the previous lesson where we said regarding the verse ‘A’ ud, hu billahi, min ash-, shay, tani, r-, raji, m’ and ‘B, ismi, llah, ir Rahmanir, R, ahi m’. In mention on verse one hundred and eleven in Surah Al Anbiya. The ulama mentioned a few things regarding this that 'la ‘allahu’ is linked to the fitna. The mata is not linked to the la’allaahu. That’s one way of looking at it. There are others that say no, that the mata’oon is doing 'atfa on the la’allaahu as well, but he’s looking at it al-Imam As-Sab, rahmatullahi alayhi. He’s saying it’s a separate sentence. So he’s saying that Nabi sallallahu alayhi wa sallam is telling them that perhaps it meaning him not knowing when the azab is, is a fitna, is a trial. This is perhaps because perhaps means uncertainty.

Nabi says he doesn’t know, so the ‘la’allahu’ in a way is linked to the uncertainty which is true. But what is hundred percent true? There’s nothing about ‘la’allahu’ that it’s a mta’un, it’s a taking benefit for a certain amount of time which is true, isn’t it? He doesn’t know whether he doesn’t know it, and that’s a fitna because again, that person thinks that him not knowing the time. Him not getting azab is he’s getting away with it. He’s got security, but really that in itself is the fitna. That they don’t know the time, they think that okay everything’s cool. That therefore we’re not doing anything wrong. Do you understand? But Nabi Sallam is then saying that what is for sure is that you are taking benefit for a time? And then boom you are going to pass over. And then you are going to be in punishment. That was mentioned.

Surah Al-Hajj, we started it and we mentioned. I did read the beginning part because I wanted to get straight into it. It says ‘M aki y yatun.’ Most of the scholars say that is all of it is revealed in Makkah, except for ‘W amin annas, ma ya’budu, A llah,’ the other two ayat or some have said, there are seven ayat from starting from ‘H, ada anik hos mani’ that from Medina ya. Madaniyat, yeah, these are Madaniyat. And it is either seventy four, seventy five, seventy six, seventy seven ayat according to different scholars. And this surah is a bit ajib in that.

It was revealed this two surah parts of it were revealed in the night, parts of it revealed in the day, parts of it were revealed in Safar, parts of it were revealed in Rajab, parts were revealed in Makkah, parts were revealed in Madinah. Parts were revealed that what ab nasikh mansukh muhkam mutashabih yeah. So part were revealed. In war and not in war. So it’s got quite a lot of it’s got some. It’s got. It’s got all of these qualities. So we mentioned yesterday that Allah subhanahu wa

ta’ala is painting the picture that fear. Your Lord, why? Because this earthquake is going to happen, And He mentioned as well. That is going to be a heavy shaking of the earth, which happens, which after it’s going to happen, the rising of the sun from the west. So it’s pointing out that this zulzalah is happening in the dunya, not in akhirah. And another thing that proves that this shaking is happening in the dunya.

And now in Al Khira, is that the next ayah which you read? That every nursing mother, when you see it, meaning you see the zilzala or you see the day of judgment. Tadhhalu kullu umrda’aa. That every nursing mother will be distracted bil fali. Amma ardaat bil fali in the action itself, what’s the action. So it’s painting a picture of a nursing mother. Is literally in the act of breastfeeding, and as soon as the shake will happen, it’ll be so severe that she’ll just leave that baby. That’s the picture that’s being painted. “Amma’aradha dha’atuhu” which she is, and “amama” over here is “mama usul al ladhi”, and al ladhi aradha 'atuhu, That which she is suckling or it could be mama stariya in which case, it would be her suckling.

An irda’ihā, her circling. Did we stop there? Is it right or did we not do that? Just we stopped halfway through there. Yawma tarawnahā, the day in which you will see it, tadhalu, you will overlook or will be distracted. Will this be distracted bissababiha because of the sabab of it because of the zulzalah, etc., every murdi’a. Breastfeeding woman, meaning at the time of the action of breastfeeding, amma. Regard will every be distracted from. The one that she has breastfed or her breastfeeding. What does that mean by she will forget it, she won’t care about it. What do you call that?

I hope, la, and will deliver or drop. Place sorry, every carrying one. Ham is what is that which you carry in the stomach? That’s at the top of a tree. Him is what you carry on your back. So ham is what every will We place everyone who’s carrying something in their stomach, meaning a pregnant woman. Her stomach load, which is the baby. What are, and you will see the people drunk because of the severity of the fear. They will not be drunk from alcohol for normally because of drinking going to be.

In that state because of the scariness of it. But the punishment of Allah is severe. They will be terrified of it. So when you have, however, what happens there’s something before. The however, isn’t it? You can’t just have however I am happy, however I am unhappy about. So what’s the bit that was “walakin”? So you’re saying this is hidden. It says, “These things are not in themselves, these things happening are not that severe. But the punishment of Allah is severe.” Is these two ayat said about this ayahs that it was revealed in.

At night, the people came around him and then he recited these verses. It says that you should basically never see you. There was such you’ve never seen. So many people were crying at night. And when it was morning time, they left their

saddles on their animals. They didn’t put the tents up. They didn’t cook any food, because the people were either in two groups. They were either crying or they were sitting down in sorrow. So these verses were so heavy on them. Then did you have another ayah? This was revealed in respect to Nadr ibn al Harith and his jama’at and his companions.

And also, it is revealed for a specific person. But also anybody else who fits into this character and who argues, again, argues in respect of Allah, not with Allah. Fits in this character. Women and us. And from the people is the one whom argues with respect to Allah in the state that he does not have any ilm. I am saying in a state of his because bighairi ilm is in the hal of the mujadidu, the fa’iq of mujadidu. Qalu they say “al malaaikatu banaatullah” that the angels are the daughters of Allah. “wa al qur’aanu, asaatu, al awwa, leen,” and the Quran is the stories of the previous ones, of the ancients. “wa ankaro al ba’ath an” they deny the resurrection. " wa ahyaab man, saarat rabba n " and the bringing back to life of the one whom has become dust. “wayat tabi’ou” and he follows in his arguing.

Every rebellious devil. Rebellious, the one that’s rebellious. So who is this devil? One opinion is that he’s the head of the kafirs that calls others towards kufr. Or is Iblis and his army, and this who would akrob. This the shaitan himself. It has been decreed upon him. Has been decreed upon shaitan. It was been decreed was a nai file annuhu man yawla man tawallahu.

ٍ ﺮﻴِ ﻌﺴﻟا ِ باَ ﺬَ ﻋ ﻰَ ﻟإِ ِ ﻪﻳِ ﺪْ ﻬﻳََ و ُ ﻪ ﻠِﻀﻳُ ُ ﻪ ﻧِ ﺈﻓَ that verily he the one that befriends him. I what did he mean by befriending shaytan. ُ ﻪْ ﻌَﺒْ ﺗأ ُ ﻪْ ﻌَﺒْ ﺗأ that he follows him. ُ ﻪ ﻧِ ﺈﻓَ that verily he ُ ﻪ ﻠِﻀﻳُ misguides him ِ ﻪﻳِ ﺪْ ﻬﻳََ و and guides him ﻮُ ﻋْﺪَ ﻳ who says bring ﻮُ ﻋْﺪَ ﻳ who calls him? Because guiding is normally has a good connotation. But over here, Allah is using it to mock them. Guides them to the adhab al sa’ir, to the blaze. To the blaze and he says “an-nar”. Why do you say “an-nar”? Because the blaze is actually a level in Jahanam. So it doesn’t mean that; it means any of the levels of Jahanam. That’s why he said “an-nar”. Ya yuwa al nas all people.

So previous ayah is talking about that person who doesn’t believe in the akhirah, doesn’t believe in bath. And he’s arguing respect to the qudrat of Allah without ilm. So Allah brings two proofs of this saying, Look, you need to believe in akhirah and the bath and the power of Allah. Because look at these two things. That all people meaning Ahlul Makkah if you are in doubt from al- bath in respect to that. Resurrection, for inna khalaqnakum, then verily we have created you. Meaning, aslakum Adam. Your origin, Adam mean to rob from dust.

Then we created his progeny from a sperm drop. So first it was torob, then after that the progeny forwards that on with a sperm drop. Then from a clot. This is going in order. This is congealed blood. This and this congealed blood. Then from a lump of flesh. What is this lump of flesh? This is a flesh, which is the amount of that, which is chewed. Formed and not fully formed.

In the shape which is complete creation, that means that you know in the womb when you have your hands, you have your head, you have your two arms and your two legs. That’s in a way you can say that’s fully formed. And not fully formed in the sense that it’s one of those is missing. Why? So that we can make clear for you, and the maf’ul bihi is missing. What’s the maf’ul bihi? Gamal al qudratina. That’s why he’s brought that. The completeness of our power, li tasta’dilu biha fi fitdai al khalki ala i’adatihi. That you can then infer through it by looking at this, a miracle every day that you see on your offspring.

The initiation of creation and its restoration, and its restoration. And we establish this is a new sentence in brackets. In the wombs, whatever we will. To a specified time, what’s the specified time? The time of his coming out. Then we take you out from the bellies of your mothers as a child. As a child, it’s in the meaning of when you say ‘tiful.’ Tiful is anyone from when you’re born all the way up to puberty is tiful. It’s saying that it’s coming a singular tiful meaning like generic. You’re born as a child, then we give you life.

So that you reach your strength. Ay al qama al quwa. The coming of the max that the completeness of power. What is this? Wa huma bayna thalaathin ila arba3ina sanaa. And what is this age? It’s between thirty and forty years of age in one opinion some say forty. Wa min kum may yutawaffa and from you are those and from you are those that we make pass away. We make them pass away. He dies before the reaching of this coming of strength. And from you are those who we return to. We return them to

The most abject of ages, the most despicable from its aging and senility, being senile.

So that he does not know. After having ilm, anything yeah Ali Ikrama. Whoever regularly praises the Quran, then he will never reach. This will not reach him. This hala of being old and having dementia, a person who prays the Quran, then what did Ikram say? Man qara al Quran lam yasir biha al hala. He will not reach lekayla ila arda al umur. And that gives another proof of believing in ba’ath and believing in the power of Allah.

In the previous ayah, it was the person arguing. Now Allah’s giving, look at the earth, how it’s barren and then all of a sudden it gives life. This is telling you that Allah’s qudrah and you see all the time. Why do you believe?

So we were on. So Allah subhanahu wa ta’ala was talking about Qudrat and His power, people that deny the resurrection, how can that happen? And they doubted from this Qudrat. But Allah said, look at your own self. How He created you. Then Allah’s pointing towards the earth, the dead earth, how He revives it. What’s an al arda hamida? And you see the earth barren yabisah, dry, there’s nothing on it. Then, all of a sudden, we send down upon it water. It thirsts; it moves. How is it moving? The vegetation is growing, isn’t it? What about? It swells up. It becomes; it rises and it becomes and he grows from.

Is Zayda saying, ‘Kuli zujin,’ and it grows every kind, synth type, bahij beautiful hasad. Every type of beautiful vegetation.

That is because Allah is the truth. All of these things is because Allah is the truth. What does that mean? The things that were mentioned. What did Allah mention? Bringing our attention to the initiation of the creation of the human Adam alayhi salam. Then in the new yeah towards the end of this ayah, which was the reviving of the earth. These are signs that Allah is powerful. This is all happening due to the means of that. Verily Allah is the truth. He’s the always there, he’s thabit. There’s never a time that He’s not never been present.

Dying forever. If somebody is a being that’s thabit and doesn’t accept diminishing, and he’s the one that initiated everything, and he knows it. That’s why these things. That’s what this is pointed towards the fact that.

All of these things are happening because Allah is the truth. There is a Allah, ٓ ۥُ ﻪ ﻧِ إَ و and verily He. ٰ ﻰَ ﺗْ ﻮَ ﻤﻟْا ﻲِ ﺤُ ﻳ is the one who gives life to the dead. ﻞُﻛ ٰ ﻰَ ﻠَﻋ ۥُ ﻪ ﻧِ إَ و ٌ ﺮﻳِ ﺪَ ﻗ ٍ ءْ ﻲَ ﺷ And verily He is upon all things able. So there is a bar that’s going to happen. There is Allah’s going to bring you back and again takiid of this power, the takiid of the power is coming now in here ﺎﺑًِ ر َ ﻻ ً اَ و Verily, so if Allah is able to do that, then verily the hour is coming without a doubt. There’s no doubt in it. In regards to it, fiha wa anna allaha, yub’ithu min al qubur and verily Allah subhanahu wa ta’ala. He will raise the ones that are in the grave. It’s not far from him when you’re seeing your own creation and you’re seeing the ground being made alive. Then this is because there is Allah and He’s the truth, and these things are going to happen. Don’t worry about it. You don’t need to doubt about it.

Then this verse says it’s revealed regarding Abu Jahl. But is anybody that has the same? So look, similar to the sentence before. So that previous sentence

that came, the previous ayah that came was regarding bi ghayri ilmin. It was regarding that person who follows other people in kufr. This ayah is regarding those who are the leaders in kufr. And then the next ayah, “ٍ ﻢْ ﻠِﻋِﺮْ ﻴَ ﻐِﺒِ ﻬﻠّﻟﺎﻴِ ﻔُﻟدِﺎﺠَُ ﻴﻨَ ﻤﺳِﺎﻨﻟﺎَ ﻨِ ﻣَ و” is regarding those that are in doubt. They believe with their tongues, but they’re here and there. Allah فﺮﺣ. Yes, so these three are all different. They argue with respect to Allah without any ilm.

No real in that they couldn’t testify to. And without any guidance that’s with them being with them. And they don’t have any enlightening kitab, any wahy. Where our ilm ends, wahy starts. We can’t guess the unseen really can’t guess it for sure. So somebody from the unseen comes and tells you this wahy. And this the ilm, which is much greater than that, in that we have. We’re about to send you that thing now. Everyone’s making intention inshallah. It doesn’t have to be some people have other. There’s other kitab. There’s other compilations of dua as well. You can have your own dua as well.

So we were on. So Allah subhanahu wa ta’ala was talking about Qudrat and His power, people that deny the resurrection, how can that happen? And they doubted from this Qudrat. But Allah said, look at your own self. How He created you. Then Allah’s pointing towards the earth, the dead earth, how He revives it. What’s an al arda hamida? And you see the earth barren yabisah, dry, there’s nothing on it. Then, all of a sudden, we send down upon it water. It thirsts; it moves. How is it moving? The vegetation is growing, isn’t it? What about? It swells up. It becomes; it rises and it becomes and he grows from.

Is Zayda saying, ‘Kuli zujin,’ and it grows every kind, synth type, bahij beautiful hasad. Every type of beautiful vegetation.

That is because Allah is the truth. All of these things is because Allah is the truth. What does that mean? The things that were mentioned. What did Allah mention? Bringing our attention to the initiation of the creation of the human Adam alayhi salam. Then in the new yeah towards the end of this ayah, which was the reviving of the earth. These are signs that Allah is powerful. This is all happening due to the means of that. Verily Allah is the truth. He’s the always there, he’s thabit. There’s never a time that He’s not never been present.

Dying forever. If somebody is a being that’s thabit and doesn’t accept diminishing, and he’s the one that initiated everything, and he knows it. That’s why these things. That’s what this is pointed towards the fact that.

All of these things are happening because Allah is the truth. There is a Allah, ٓ ۥُ ﻪ ﻧِ إَ و and verily He. ٰ ﻰَ ﺗْ ﻮَ ﻤﻟْا ﻲِ ﺤُ ﻳ is the one who gives life to the dead. ﻞُﻛ ٰ ﻰَ ﻠَﻋ ۥُ ﻪ ﻧِ إَ و ٌ ﺮﻳِ ﺪَ ﻗ ٍ ءْ ﻲَ ﺷ And verily He is upon all things able. So there is a bar that’s going to happen. There is Allah’s going to bring you back and again takiid of this power, the takiid of the power is coming now in here ﺎﺑًِ ر َ ﻻ ً اَ و Verily, so if Allah is able to do that, then verily the hour is coming without a doubt. There’s no doubt in it. In regards to it, fiha wa anna allaha, yub’ithu min al qubur and verily Allah subhanahu wa ta’ala. He will raise the ones that are in the grave. It’s not far from him when you’re seeing your own creation and you’re seeing the ground being made alive. Then this is because there is Allah and He’s the truth, and these things are going to happen. Don’t worry about it. You don’t need to doubt about it.

Then this verse says it’s revealed regarding Abu Jahl. But is anybody that has the same? So look, similar to the sentence before. So that previous sentence

that came, the previous ayah that came was regarding bi ghayri ilmin. It was regarding that person who follows other people in kufr. This ayah is regarding those who are the leaders in kufr. And then the next ayah, “ٍ ﻢْ ﻠِﻋِﺮْ ﻴَ ﻐِﺒِ ﻬﻠّﻟﺎﻴِ ﻔُﻟدِﺎﺠَُ ﻴﻨَ ﻤﺳِﺎﻨﻟﺎَ ﻨِ ﻣَ و” is regarding those that are in doubt. They believe with their tongues, but they’re here and there. Allah فﺮﺣ. Yes, so these three are all different. They argue with respect to Allah without any ilm.

No real in that they couldn’t testify to. And without any guidance that’s with them being with them. And they don’t have any enlightening kitab, any wahy. Where our ilm ends, wahy starts. We can’t guess the unseen really can’t guess it for sure. So somebody from the unseen comes and tells you this wahy. And this the ilm, which is much greater than that, in that we have. We’re about to send you that thing now. Everyone’s making intention inshallah. It doesn’t have to be some people have other. There’s other kitab. There’s other compilations of dua as well. You can have your own dua as well.

So we were on. So Allah subhanahu wa ta’ala was talking about Qudrat and His power, people that deny the resurrection, how can that happen? And they doubted from this Qudrat. But Allah said, look at your own self. How He created you. Then Allah’s pointing towards the earth, the dead earth, how He revives it. What’s an al arda hamida? And you see the earth barren yabisah, dry, there’s nothing on it. Then, all of a sudden, we send down upon it water. It thirsts; it moves. How is it moving? The vegetation is growing, isn’t it? What about? It swells up. It becomes; it rises and it becomes and he grows from.

Is Zayda saying, ‘Kuli zujin,’ and it grows every kind, synth type, bahij beautiful hasad. Every type of beautiful vegetation.

That is because Allah is the truth. All of these things is because Allah is the truth. What does that mean? The things that were mentioned. What did Allah mention? Bringing our attention to the initiation of the creation of the human Adam alayhi salam. Then in the new yeah towards the end of this ayah, which was the reviving of the earth. These are signs that Allah is powerful. This is all happening due to the means of that. Verily Allah is the truth. He’s the always there, he’s thabit. There’s never a time that He’s not never been present.

Dying forever. If somebody is a being that’s thabit and doesn’t accept diminishing, and he’s the one that initiated everything, and he knows it. That’s why these things. That’s what this is pointed towards the fact that.

All of these things are happening because Allah is the truth. There is a Allah, ٓ ۥُ ﻪ ﻧِ إَ و and verily He. ٰ ﻰَ ﺗْ ﻮَ ﻤﻟْا ﻲِ ﺤُ ﻳ is the one who gives life to the dead. ﻞُﻛ ٰ ﻰَ ﻠَﻋ ۥُ ﻪ ﻧِ إَ و ٌ ﺮﻳِ ﺪَ ﻗ ٍ ءْ ﻲَ ﺷ And verily He is upon all things able. So there is a bar that’s going to happen. There is Allah’s going to bring you back and again takiid of this power, the takiid of the power is coming now in here ﺎﺑًِ ر َ ﻻ ً اَ و Verily, so if Allah is able to do that, then verily the hour is coming without a doubt. There’s no doubt in it. In regards to it, fiha wa anna allaha, yub’ithu min al qubur and verily Allah subhanahu wa ta’ala. He will raise the ones that are in the grave. It’s not far from him when you’re seeing your own creation and you’re seeing the ground being made alive. Then this is because there is Allah and He’s the truth, and these things are going to happen. Don’t worry about it. You don’t need to doubt about it.

Then this verse says it’s revealed regarding Abu Jahl. But is anybody that has the same? So look, similar to the sentence before. So that previous sentence

that came, the previous ayah that came was regarding bi ghayri ilmin. It was regarding that person who follows other people in kufr. This ayah is regarding those who are the leaders in kufr. And then the next ayah, “ٍ ﻢْ ﻠِﻋِﺮْ ﻴَ ﻐِﺒِ ﻬﻠّﻟﺎﻴِ ﻔُﻟدِﺎﺠَُ ﻴﻨَ ﻤﺳِﺎﻨﻟﺎَ ﻨِ ﻣَ و” is regarding those that are in doubt. They believe with their tongues, but they’re here and there. Allah فﺮﺣ. Yes, so these three are all different. They argue with respect to Allah without any ilm.

No real in that they couldn’t testify to. And without any guidance that’s with them being with them. And they don’t have any enlightening kitab, any wahy. Where our ilm ends, wahy starts. We can’t guess the unseen really can’t guess it for sure. So somebody from the unseen comes and tells you this wahy. And this the ilm, which is much greater than that, in that we have. We’re about to send you that thing now. Everyone’s making intention inshallah. It doesn’t have to be some people have other. There’s other kitab. There’s other compilations of dua as well. You can have your own dua as well.

So we were on. So Allah subhanahu wa ta’ala was talking about Qudrat and His power, people that deny the resurrection, how can that happen? And they doubted from this Qudrat. But Allah said, look at your own self. How He created you. Then Allah’s pointing towards the earth, the dead earth, how He revives it. What’s an al arda hamida? And you see the earth barren yabisah, dry, there’s nothing on it. Then, all of a sudden, we send down upon it water. It thirsts; it moves. How is it moving? The vegetation is growing, isn’t it? What about? It swells up. It becomes; it rises and it becomes and he grows from.

Is Zayda saying, ‘Kuli zujin,’ and it grows every kind, synth type, bahij beautiful hasad. Every type of beautiful vegetation.

That is because Allah is the truth. All of these things is because Allah is the truth. What does that mean? The things that were mentioned. What did Allah mention? Bringing our attention to the initiation of the creation of the human Adam alayhi salam. Then in the new yeah towards the end of this ayah, which was the reviving of the earth. These are signs that Allah is powerful. This is all happening due to the means of that. Verily Allah is the truth. He’s the always there, he’s thabit. There’s never a time that He’s not never been present.

Dying forever. If somebody is a being that’s thabit and doesn’t accept diminishing, and he’s the one that initiated everything, and he knows it. That’s why these things. That’s what this is pointed towards the fact that.

All of these things are happening because Allah is the truth. There is a Allah, ٓ ۥُ ﻪ ﻧِ إَ و and verily He. ٰ ﻰَ ﺗْ ﻮَ ﻤﻟْا ﻲِ ﺤُ ﻳ is the one who gives life to the dead. ﻞُﻛ ٰ ﻰَ ﻠَﻋ ۥُ ﻪ ﻧِ إَ و ٌ ﺮﻳِ ﺪَ ﻗ ٍ ءْ ﻲَ ﺷ And verily He is upon all things able. So there is a bar that’s going to happen. There is Allah’s going to bring you back and again takiid of this power, the takiid of the power is coming now in here ﺎﺑًِ ر َ ﻻ ً اَ و Verily, so if Allah is able to do that, then verily the hour is coming without a doubt. There’s no doubt in it. In regards to it, fiha wa anna allaha, yub’ithu min al qubur and verily Allah subhanahu wa ta’ala. He will raise the ones that are in the grave. It’s not far from him when you’re seeing your own creation and you’re seeing the ground being made alive. Then this is because there is Allah and He’s the truth, and these things are going to happen. Don’t worry about it. You don’t need to doubt about it.

Then this verse says it’s revealed regarding Abu Jahl. But is anybody that has the same? So look, similar to the sentence before. So that previous sentence

that came, the previous ayah that came was regarding bi ghayri ilmin. It was regarding that person who follows other people in kufr. This ayah is regarding those who are the leaders in kufr. And then the next ayah, “ٍ ﻢْ ﻠِﻋِﺮْ ﻴَ ﻐِﺒِ ﻬﻠّﻟﺎﻴِ ﻔُﻟدِﺎﺠَُ ﻴﻨَ ﻤﺳِﺎﻨﻟﺎَ ﻨِ ﻣَ و” is regarding those that are in doubt. They believe with their tongues, but they’re here and there. Allah فﺮﺣ. Yes, so these three are all different. They argue with respect to Allah without any ilm.

No real in that they couldn’t testify to. And without any guidance that’s with them being with them. And they don’t have any enlightening kitab, any wahy. Where our ilm ends, wahy starts. We can’t guess the unseen really can’t guess it for sure. So somebody from the unseen comes and tells you this wahy. And this the ilm, which is much greater than that, in that we have. We’re about to send you that thing now. Everyone’s making intention inshallah. It doesn’t have to be some people have other. There’s other kitab. There’s other compilations of dua as well. You can have your own dua as well.

I think I mentioned this already. He is talking about this verse was revealed regarding Abu Jahl. His name was Amr ibn Hisham, and obviously he was named that.

So from the people is the one who argues with respect to Allah without any ilm and any guidance. Ma’abu with him, any guidance with himself. Walakita munir an. Any not having had any enlightened scripture. Lu nur al ma’abud. This is this for him is the light with that is with him. They’re just making things up. They just of Allah. So they’re just guessing things. Tanya etfihi. Turning his side tanya is and it’s tanyun.

Is Nakira, but because he’s doing idhafat too, a ma’rifah. We said remember when you have ismul fai’il and from the nahwa lessons, it’s idhafatil lafzi. It doesn’t mean that it’s the maf’ool, but it just turning his side. So that means he kind of because the hal is normally nakira. That’s why you’re saying hal.

You’d normally say ‘you’d normally say it’s marifa,’ so how can that be? Hard. You’d say it’s hard because it is nakira in a way because the idhafa is only idhafa. The lovely he’s not giving, he’s not real idhafa which gives which makes him marifa. Turning his side ilawbi or unuqih. Turning his neck. He should have just said this. Lau bihi jombihi. It’s either the right or the left. So when you turn away from something, it’s like you’re moving away from it. So it’s metaphorical. Takabburun an iman. Having takabbur from iman. Well etfu. So the etf, it’s al jani bu an yamin, aw shimal and yamin aw shimal in the east that either the right side or the left side you’re turning away. When you turn away your neck turns away anyway so that you could say he’s turning his neck.

In a way, you see. If it’s ‘liyadilla,’ then it is himself that’s away or astray from the path. So that, and if it’s not, then so that the ta’leel, he because if it’s liyudilla, then it’s making others misguided from the path. And it says that the liyudilla is muta’li to yujadilu. So misguiding.

From the path of Allah, for him in the dunya is disgrace. So in another in other kitabs it says khizun thaqilun. In terms of jalaleh. So because the akhizun is nakira, the tanwin gives a little bit more heaviness in the meaning. So 'adhabun yeah so, a magnificent pain, magnificent adab that’s repeating. And this is because of that ta’min. ٍ ر،ْ،،دَب،َ م،ْوَ،،يَ،،لِ،،تُ،،قَف. And so one of the punishments that

happened to him. And in the dunya, he was disgraced in the battle of Badr. As we know, he was killed by Abdullah ibn Mas’ud. ِ ﻖِﻴْ ﻠِﺤْ ﻟا َ باﺬَ ﻋ ِ ﺔَ ﻣﺎَ ﻴِ ﻘْﻟا َ مْﻮَ ﻳ ُ ﻪُ ﻘﻳِﺬُ ﻧ.

And we shall make him taste on the day of judgment a burning punishment. If Harik is burning, or Harik could be a layer in Jannah, the name of a layer in Jannah. That would be the punishment of the layer of Harik. But I al ihraq burning bin nar through the fire. We will said to him, whilst he’s being punished that you can be my qadimajadak. This is because of what your hands sent forth. What you offered it, where what you offered. So it was referenced.

With the two of them, meaning the two hands, do not read him. I am not other than it; not the other two hands because most actions.

Why didn’t Allah say that what you said, what He set forth? He’s saying that the hands are a metaphor because most of the actions are done with the hands. “wa inna Allah laysa bi al la’mi lil 'abid” - Verily, Allah subhanahu wa ta’ala is not oppressive to the servants. So He says why did he say “bi dhi dhulmin”? The one that has dhulm? He’s trying to indicate that a lamp. It doesn’t mean that, it doesn’t come in coming on like a pattern of extreme, a pattern of mobile. So does that mean that he’s not if you’re trying to say that he’s not? Allah is not very volume. Does that mean that he’s a little bit of volume? So he is saying no, be does I mean he doesn’t have any at all. He’s not indicating towards that and the meaning of zulm in itself is spending.

Doing something in the milkiat of someone else without the permission, and that’s impossible for Allah anyway, because He owns everything. So even if you were to say that stuff for Allah, anything to that effect, then it wouldn’t make sense anyway because Allah owns everything. For you so that He would punish them without any sin. And again, Allah is making it to us that would be that wouldn’t be zulm anyway. Even if Allah was to punish someone due to their not sinning, then that’s not really zulm because He owns you. But because He’s made that promise that He won’t, He will give reward to a person that does good, and He will give sin to. He will punish the one that he doesn’t. Then in a way, that’s what is being ta’bir of zulm. ٍ فﺮﺤﯿﻠﻌَ ﻬﻟال،ُﺪُ ﺒْ ﻌَﻴْ ﻨَ ﻣِ،سﺎ ﻧل،ﺎَﻨِ ﻣَ وfrom the people is the one who he worships Allah.

On the edge. So this is regarding particular Bedouins and Munafiqeen. One of them would come to Medina, and all of a sudden because of the atmosphere, his body became better, his horse became healthier, his wife gave birth to a young boy, and he became wealthy. Something good he had good fortune. So then he would say that this dean is good. It literally was only because of the worldly benefit. If he came and then he said, I’m still going to believe in this because I got some benefit from it. But as if he came into Islam, he came to Medina, and some bad things happened to him. He fell ill. Abu Bakr fell ill. It doesn’t mean that his reasons for becoming a Muslim were wrong in the first place, and if something bad

happened to them, and the wife gave birth to a girl instead of a boy, then this process of coming to religion I’ve had. So they’ve always had that doubt, and Allah compares this to a person on the edge, meaning when you’re at the edge of a mountain.

It’s a very rocky. It might be that rock falls and slips. So it’s giving a metaphor of being in doubt, not secure, not I’tmān. What from the people is the one whom he worships Allah on the edge? He doubts in his ibadah. Doubts in his ya shubha biha ala, harf, al jabal, ala, harf, al jabal, and it is being compared to. The situation when a person is on the edge of a mountain, because of it not being stable. And if goodness reaches him, in his safety and safety in himself and his mouth. It then he’s assured by it.

When a badness, apparent badness reaches him. Just said ordeal, a trial or ill health. In himself or his mouth. Because it’s a fitna because sometimes you can get bad health, something that apparently is bad to you, but then you do sabr on it, and it’s good for you. So it means over here fitna al muradu biha huna kullu makuin lit tabi’i what you naturally dislike. But that could still be good for you. That’s why Allah SWT didn’t say, wa intasabahu sharrun.

He said fitna. He had khair. He didn’t he would have said the opposite is shirk, but Allah didn’t say that. He said fitna because that in itself is showing you that it’s not opposing that which is opposing to khair because that which your soul doesn’t like and it’s shirk to your nafs, but that could still be khair.

It turns back on his face, meaning he returns to kufr. He has lost, made a big loss in dunya and in akhirah. Losing both the dunya and the akhirah by losing out on that, which he had hopes of from it. He thought he had only dunya with hopes; they’ve all gone as well. What about akhirah?

And he loses akhirah because he ends up leaving Islam because of the kufar, and he ends up losing out there. This is the manifest loss, al bayin. So he’s lost out both dunya and akhirah. He calls meaning worships other than Allah from the Idols, but not just the idols. Anyone that a person goes to for help other than Allah. We’ll try and just finish off two more ayahs.

Two minutes. Can I use your ID please? I need to take a look at it.

I think I mentioned this already. He is talking about this verse was revealed regarding Abu Jahl. His name was Amr ibn Hisham, and obviously he was named that.

So from the people is the one who argues with respect to Allah without any ilm and any guidance. Ma’abu with him, any guidance with himself. Walakita munir an. Any not having had any enlightened scripture. Lu nur al ma’abud. This is this for him is the light with that is with him. They’re just making things up. They just of Allah. So they’re just guessing things. Tanya etfihi. Turning his side tanya is and it’s tanyun.

Is Nakira, but because he’s doing idhafat too, a ma’rifah. We said remember when you have ismul fai’il and from the nahwa lessons, it’s idhafatil lafzi. It doesn’t mean that it’s the maf’ool, but it just turning his side. So that means he kind of because the hal is normally nakira. That’s why you’re saying hal.

You’d normally say ‘you’d normally say it’s marifa,’ so how can that be? Hard. You’d say it’s hard because it is nakira in a way because the idhafa is only idhafa. The lovely he’s not giving, he’s not real idhafa which gives which makes him marifa. Turning his side ilawbi or unuqih. Turning his neck. He should have just said this. Lau bihi jombihi. It’s either the right or the left. So when you turn away from something, it’s like you’re moving away from it. So it’s metaphorical. Takabburun an iman. Having takabbur from iman. Well etfu. So the etf, it’s al jani bu an yamin, aw shimal and yamin aw shimal in the east that either the right side or the left side you’re turning away. When you turn away your neck turns away anyway so that you could say he’s turning his neck.

In a way, you see. If it’s ‘liyadilla,’ then it is himself that’s away or astray from the path. So that, and if it’s not, then so that the ta’leel, he because if it’s liyudilla, then it’s making others misguided from the path. And it says that the liyudilla is muta’li to yujadilu. So misguiding.

From the path of Allah, for him in the dunya is disgrace. So in another in other kitabs it says khizun thaqilun. In terms of jalaleh. So because the akhizun is nakira, the tanwin gives a little bit more heaviness in the meaning. So 'adhabun yeah so, a magnificent pain, magnificent adab that’s repeating. And this is because of that ta’min. ٍ ر،ْ،،دَب،َ م،ْوَ،،يَ،،لِ،،تُ،،قَف. And so one of the punishments that

happened to him. And in the dunya, he was disgraced in the battle of Badr. As we know, he was killed by Abdullah ibn Mas’ud. ِ ﻖِﻴْ ﻠِﺤْ ﻟا َ باﺬَ ﻋ ِ ﺔَ ﻣﺎَ ﻴِ ﻘْﻟا َ مْﻮَ ﻳ ُ ﻪُ ﻘﻳِﺬُ ﻧ.

And we shall make him taste on the day of judgment a burning punishment. If Harik is burning, or Harik could be a layer in Jannah, the name of a layer in Jannah. That would be the punishment of the layer of Harik. But I al ihraq burning bin nar through the fire. We will said to him, whilst he’s being punished that you can be my qadimajadak. This is because of what your hands sent forth. What you offered it, where what you offered. So it was referenced.

With the two of them, meaning the two hands, do not read him. I am not other than it; not the other two hands because most actions.

Why didn’t Allah say that what you said, what He set forth? He’s saying that the hands are a metaphor because most of the actions are done with the hands. “wa inna Allah laysa bi al la’mi lil 'abid” - Verily, Allah subhanahu wa ta’ala is not oppressive to the servants. So He says why did he say “bi dhi dhulmin”? The one that has dhulm? He’s trying to indicate that a lamp. It doesn’t mean that, it doesn’t come in coming on like a pattern of extreme, a pattern of mobile. So does that mean that he’s not if you’re trying to say that he’s not? Allah is not very volume. Does that mean that he’s a little bit of volume? So he is saying no, be does I mean he doesn’t have any at all. He’s not indicating towards that and the meaning of zulm in itself is spending.

Doing something in the milkiat of someone else without the permission, and that’s impossible for Allah anyway, because He owns everything. So even if you were to say that stuff for Allah, anything to that effect, then it wouldn’t make sense anyway because Allah owns everything. For you so that He would punish them without any sin. And again, Allah is making it to us that would be that wouldn’t be zulm anyway. Even if Allah was to punish someone due to their not sinning, then that’s not really zulm because He owns you. But because He’s made that promise that He won’t, He will give reward to a person that does good, and He will give sin to. He will punish the one that he doesn’t. Then in a way, that’s what is being ta’bir of zulm. ٍ فﺮﺤﯿﻠﻌَ ﻬﻟال،ُﺪُ ﺒْ ﻌَﻴْ ﻨَ ﻣِ،سﺎ ﻧل،ﺎَﻨِ ﻣَ وfrom the people is the one who he worships Allah.

On the edge. So this is regarding particular Bedouins and Munafiqeen. One of them would come to Medina, and all of a sudden because of the atmosphere, his body became better, his horse became healthier, his wife gave birth to a young boy, and he became wealthy. Something good he had good fortune. So then he would say that this dean is good. It literally was only because of the worldly benefit. If he came and then he said, I’m still going to believe in this because I got some benefit from it. But as if he came into Islam, he came to Medina, and some bad things happened to him. He fell ill. Abu Bakr fell ill. It doesn’t mean that his reasons for becoming a Muslim were wrong in the first place, and if something bad

happened to them, and the wife gave birth to a girl instead of a boy, then this process of coming to religion I’ve had. So they’ve always had that doubt, and Allah compares this to a person on the edge, meaning when you’re at the edge of a mountain.

It’s a very rocky. It might be that rock falls and slips. So it’s giving a metaphor of being in doubt, not secure, not I’tmān. What from the people is the one whom he worships Allah on the edge? He doubts in his ibadah. Doubts in his ya shubha biha ala, harf, al jabal, ala, harf, al jabal, and it is being compared to. The situation when a person is on the edge of a mountain, because of it not being stable. And if goodness reaches him, in his safety and safety in himself and his mouth. It then he’s assured by it.

When a badness, apparent badness reaches him. Just said ordeal, a trial or ill health. In himself or his mouth. Because it’s a fitna because sometimes you can get bad health, something that apparently is bad to you, but then you do sabr on it, and it’s good for you. So it means over here fitna al muradu biha huna kullu makuin lit tabi’i what you naturally dislike. But that could still be good for you. That’s why Allah SWT didn’t say, wa intasabahu sharrun.

He said fitna. He had khair. He didn’t he would have said the opposite is shirk, but Allah didn’t say that. He said fitna because that in itself is showing you that it’s not opposing that which is opposing to khair because that which your soul doesn’t like and it’s shirk to your nafs, but that could still be khair.

It turns back on his face, meaning he returns to kufr. He has lost, made a big loss in dunya and in akhirah. Losing both the dunya and the akhirah by losing out on that, which he had hopes of from it. He thought he had only dunya with hopes; they’ve all gone as well. What about akhirah?

And he loses akhirah because he ends up leaving Islam because of the kufar, and he ends up losing out there. This is the manifest loss, al bayin. So he’s lost out both dunya and akhirah. He calls meaning worships other than Allah from the Idols, but not just the idols. Anyone that a person goes to for help other than Allah. We’ll try and just finish off two more ayahs.

Two minutes. Can I use your ID please? I need to take a look at it.

I think I mentioned this already. He is talking about this verse was revealed regarding Abu Jahl. His name was Amr ibn Hisham, and obviously he was named that.

So from the people is the one who argues with respect to Allah without any ilm and any guidance. Ma’abu with him, any guidance with himself. Walakita munir an. Any not having had any enlightened scripture. Lu nur al ma’abud. This is this for him is the light with that is with him. They’re just making things up. They just of Allah. So they’re just guessing things. Tanya etfihi. Turning his side tanya is and it’s tanyun.

Is Nakira, but because he’s doing idhafat too, a ma’rifah. We said remember when you have ismul fai’il and from the nahwa lessons, it’s idhafatil lafzi. It doesn’t mean that it’s the maf’ool, but it just turning his side. So that means he kind of because the hal is normally nakira. That’s why you’re saying hal.

You’d normally say ‘you’d normally say it’s marifa,’ so how can that be? Hard. You’d say it’s hard because it is nakira in a way because the idhafa is only idhafa. The lovely he’s not giving, he’s not real idhafa which gives which makes him marifa. Turning his side ilawbi or unuqih. Turning his neck. He should have just said this. Lau bihi jombihi. It’s either the right or the left. So when you turn away from something, it’s like you’re moving away from it. So it’s metaphorical. Takabburun an iman. Having takabbur from iman. Well etfu. So the etf, it’s al jani bu an yamin, aw shimal and yamin aw shimal in the east that either the right side or the left side you’re turning away. When you turn away your neck turns away anyway so that you could say he’s turning his neck.

In a way, you see. If it’s ‘liyadilla,’ then it is himself that’s away or astray from the path. So that, and if it’s not, then so that the ta’leel, he because if it’s liyudilla, then it’s making others misguided from the path. And it says that the liyudilla is muta’li to yujadilu. So misguiding.

From the path of Allah, for him in the dunya is disgrace. So in another in other kitabs it says khizun thaqilun. In terms of jalaleh. So because the akhizun is nakira, the tanwin gives a little bit more heaviness in the meaning. So 'adhabun yeah so, a magnificent pain, magnificent adab that’s repeating. And this is because of that ta’min. ٍ ر،ْ،،دَب،َ م،ْوَ،،يَ،،لِ،،تُ،،قَف. And so one of the punishments that

happened to him. And in the dunya, he was disgraced in the battle of Badr. As we know, he was killed by Abdullah ibn Mas’ud. ِ ﻖِﻴْ ﻠِﺤْ ﻟا َ باﺬَ ﻋ ِ ﺔَ ﻣﺎَ ﻴِ ﻘْﻟا َ مْﻮَ ﻳ ُ ﻪُ ﻘﻳِﺬُ ﻧ.

And we shall make him taste on the day of judgment a burning punishment. If Harik is burning, or Harik could be a layer in Jannah, the name of a layer in Jannah. That would be the punishment of the layer of Harik. But I al ihraq burning bin nar through the fire. We will said to him, whilst he’s being punished that you can be my qadimajadak. This is because of what your hands sent forth. What you offered it, where what you offered. So it was referenced.

With the two of them, meaning the two hands, do not read him. I am not other than it; not the other two hands because most actions.

Why didn’t Allah say that what you said, what He set forth? He’s saying that the hands are a metaphor because most of the actions are done with the hands. “wa inna Allah laysa bi al la’mi lil 'abid” - Verily, Allah subhanahu wa ta’ala is not oppressive to the servants. So He says why did he say “bi dhi dhulmin”? The one that has dhulm? He’s trying to indicate that a lamp. It doesn’t mean that, it doesn’t come in coming on like a pattern of extreme, a pattern of mobile. So does that mean that he’s not if you’re trying to say that he’s not? Allah is not very volume. Does that mean that he’s a little bit of volume? So he is saying no, be does I mean he doesn’t have any at all. He’s not indicating towards that and the meaning of zulm in itself is spending.

Doing something in the milkiat of someone else without the permission, and that’s impossible for Allah anyway, because He owns everything. So even if you were to say that stuff for Allah, anything to that effect, then it wouldn’t make sense anyway because Allah owns everything. For you so that He would punish them without any sin. And again, Allah is making it to us that would be that wouldn’t be zulm anyway. Even if Allah was to punish someone due to their not sinning, then that’s not really zulm because He owns you. But because He’s made that promise that He won’t, He will give reward to a person that does good, and He will give sin to. He will punish the one that he doesn’t. Then in a way, that’s what is being ta’bir of zulm. ٍ فﺮﺤﯿﻠﻌَ ﻬﻟال،ُﺪُ ﺒْ ﻌَﻴْ ﻨَ ﻣِ،سﺎ ﻧل،ﺎَﻨِ ﻣَ وfrom the people is the one who he worships Allah.

On the edge. So this is regarding particular Bedouins and Munafiqeen. One of them would come to Medina, and all of a sudden because of the atmosphere, his body became better, his horse became healthier, his wife gave birth to a young boy, and he became wealthy. Something good he had good fortune. So then he would say that this dean is good. It literally was only because of the worldly benefit. If he came and then he said, I’m still going to believe in this because I got some benefit from it. But as if he came into Islam, he came to Medina, and some bad things happened to him. He fell ill. Abu Bakr fell ill. It doesn’t mean that his reasons for becoming a Muslim were wrong in the first place, and if something bad

happened to them, and the wife gave birth to a girl instead of a boy, then this process of coming to religion I’ve had. So they’ve always had that doubt, and Allah compares this to a person on the edge, meaning when you’re at the edge of a mountain.

It’s a very rocky. It might be that rock falls and slips. So it’s giving a metaphor of being in doubt, not secure, not I’tmān. What from the people is the one whom he worships Allah on the edge? He doubts in his ibadah. Doubts in his ya shubha biha ala, harf, al jabal, ala, harf, al jabal, and it is being compared to. The situation when a person is on the edge of a mountain, because of it not being stable. And if goodness reaches him, in his safety and safety in himself and his mouth. It then he’s assured by it.

When a badness, apparent badness reaches him. Just said ordeal, a trial or ill health. In himself or his mouth. Because it’s a fitna because sometimes you can get bad health, something that apparently is bad to you, but then you do sabr on it, and it’s good for you. So it means over here fitna al muradu biha huna kullu makuin lit tabi’i what you naturally dislike. But that could still be good for you. That’s why Allah SWT didn’t say, wa intasabahu sharrun.

He said fitna. He had khair. He didn’t he would have said the opposite is shirk, but Allah didn’t say that. He said fitna because that in itself is showing you that it’s not opposing that which is opposing to khair because that which your soul doesn’t like and it’s shirk to your nafs, but that could still be khair.

It turns back on his face, meaning he returns to kufr. He has lost, made a big loss in dunya and in akhirah. Losing both the dunya and the akhirah by losing out on that, which he had hopes of from it. He thought he had only dunya with hopes; they’ve all gone as well. What about akhirah?

And he loses akhirah because he ends up leaving Islam because of the kufar, and he ends up losing out there. This is the manifest loss, al bayin. So he’s lost out both dunya and akhirah. He calls meaning worships other than Allah from the Idols, but not just the idols. Anyone that a person goes to for help other than Allah. We’ll try and just finish off two more ayahs.

Two minutes. Can I use your ID please? I need to take a look at it.

I think I mentioned this already. He is talking about this verse was revealed regarding Abu Jahl. His name was Amr ibn Hisham, and obviously he was named that.

So from the people is the one who argues with respect to Allah without any ilm and any guidance. Ma’abu with him, any guidance with himself. Walakita munir an. Any not having had any enlightened scripture. Lu nur al ma’abud. This is this for him is the light with that is with him. They’re just making things up. They just of Allah. So they’re just guessing things. Tanya etfihi. Turning his side tanya is and it’s tanyun.

Is Nakira, but because he’s doing idhafat too, a ma’rifah. We said remember when you have ismul fai’il and from the nahwa lessons, it’s idhafatil lafzi. It doesn’t mean that it’s the maf’ool, but it just turning his side. So that means he kind of because the hal is normally nakira. That’s why you’re saying hal.

You’d normally say ‘you’d normally say it’s marifa,’ so how can that be? Hard. You’d say it’s hard because it is nakira in a way because the idhafa is only idhafa. The lovely he’s not giving, he’s not real idhafa which gives which makes him marifa. Turning his side ilawbi or unuqih. Turning his neck. He should have just said this. Lau bihi jombihi. It’s either the right or the left. So when you turn away from something, it’s like you’re moving away from it. So it’s metaphorical. Takabburun an iman. Having takabbur from iman. Well etfu. So the etf, it’s al jani bu an yamin, aw shimal and yamin aw shimal in the east that either the right side or the left side you’re turning away. When you turn away your neck turns away anyway so that you could say he’s turning his neck.

In a way, you see. If it’s ‘liyadilla,’ then it is himself that’s away or astray from the path. So that, and if it’s not, then so that the ta’leel, he because if it’s liyudilla, then it’s making others misguided from the path. And it says that the liyudilla is muta’li to yujadilu. So misguiding.

From the path of Allah, for him in the dunya is disgrace. So in another in other kitabs it says khizun thaqilun. In terms of jalaleh. So because the akhizun is nakira, the tanwin gives a little bit more heaviness in the meaning. So 'adhabun yeah so, a magnificent pain, magnificent adab that’s repeating. And this is because of that ta’min. ٍ ر،ْ،،دَب،َ م،ْوَ،،يَ،،لِ،،تُ،،قَف. And so one of the punishments that

happened to him. And in the dunya, he was disgraced in the battle of Badr. As we know, he was killed by Abdullah ibn Mas’ud. ِ ﻖِﻴْ ﻠِﺤْ ﻟا َ باﺬَ ﻋ ِ ﺔَ ﻣﺎَ ﻴِ ﻘْﻟا َ مْﻮَ ﻳ ُ ﻪُ ﻘﻳِﺬُ ﻧ.

And we shall make him taste on the day of judgment a burning punishment. If Harik is burning, or Harik could be a layer in Jannah, the name of a layer in Jannah. That would be the punishment of the layer of Harik. But I al ihraq burning bin nar through the fire. We will said to him, whilst he’s being punished that you can be my qadimajadak. This is because of what your hands sent forth. What you offered it, where what you offered. So it was referenced.

With the two of them, meaning the two hands, do not read him. I am not other than it; not the other two hands because most actions.

Why didn’t Allah say that what you said, what He set forth? He’s saying that the hands are a metaphor because most of the actions are done with the hands. “wa inna Allah laysa bi al la’mi lil 'abid” - Verily, Allah subhanahu wa ta’ala is not oppressive to the servants. So He says why did he say “bi dhi dhulmin”? The one that has dhulm? He’s trying to indicate that a lamp. It doesn’t mean that, it doesn’t come in coming on like a pattern of extreme, a pattern of mobile. So does that mean that he’s not if you’re trying to say that he’s not? Allah is not very volume. Does that mean that he’s a little bit of volume? So he is saying no, be does I mean he doesn’t have any at all. He’s not indicating towards that and the meaning of zulm in itself is spending.

Doing something in the milkiat of someone else without the permission, and that’s impossible for Allah anyway, because He owns everything. So even if you were to say that stuff for Allah, anything to that effect, then it wouldn’t make sense anyway because Allah owns everything. For you so that He would punish them without any sin. And again, Allah is making it to us that would be that wouldn’t be zulm anyway. Even if Allah was to punish someone due to their not sinning, then that’s not really zulm because He owns you. But because He’s made that promise that He won’t, He will give reward to a person that does good, and He will give sin to. He will punish the one that he doesn’t. Then in a way, that’s what is being ta’bir of zulm. ٍ فﺮﺤﯿﻠﻌَ ﻬﻟال،ُﺪُ ﺒْ ﻌَﻴْ ﻨَ ﻣِ،سﺎ ﻧل،ﺎَﻨِ ﻣَ وfrom the people is the one who he worships Allah.

On the edge. So this is regarding particular Bedouins and Munafiqeen. One of them would come to Medina, and all of a sudden because of the atmosphere, his body became better, his horse became healthier, his wife gave birth to a young boy, and he became wealthy. Something good he had good fortune. So then he would say that this dean is good. It literally was only because of the worldly benefit. If he came and then he said, I’m still going to believe in this because I got some benefit from it. But as if he came into Islam, he came to Medina, and some bad things happened to him. He fell ill. Abu Bakr fell ill. It doesn’t mean that his reasons for becoming a Muslim were wrong in the first place, and if something bad

happened to them, and the wife gave birth to a girl instead of a boy, then this process of coming to religion I’ve had. So they’ve always had that doubt, and Allah compares this to a person on the edge, meaning when you’re at the edge of a mountain.

It’s a very rocky. It might be that rock falls and slips. So it’s giving a metaphor of being in doubt, not secure, not I’tmān. What from the people is the one whom he worships Allah on the edge? He doubts in his ibadah. Doubts in his ya shubha biha ala, harf, al jabal, ala, harf, al jabal, and it is being compared to. The situation when a person is on the edge of a mountain, because of it not being stable. And if goodness reaches him, in his safety and safety in himself and his mouth. It then he’s assured by it.

When a badness, apparent badness reaches him. Just said ordeal, a trial or ill health. In himself or his mouth. Because it’s a fitna because sometimes you can get bad health, something that apparently is bad to you, but then you do sabr on it, and it’s good for you. So it means over here fitna al muradu biha huna kullu makuin lit tabi’i what you naturally dislike. But that could still be good for you. That’s why Allah SWT didn’t say, wa intasabahu sharrun.

He said fitna. He had khair. He didn’t he would have said the opposite is shirk, but Allah didn’t say that. He said fitna because that in itself is showing you that it’s not opposing that which is opposing to khair because that which your soul doesn’t like and it’s shirk to your nafs, but that could still be khair.

It turns back on his face, meaning he returns to kufr. He has lost, made a big loss in dunya and in akhirah. Losing both the dunya and the akhirah by losing out on that, which he had hopes of from it. He thought he had only dunya with hopes; they’ve all gone as well. What about akhirah?

And he loses akhirah because he ends up leaving Islam because of the kufar, and he ends up losing out there. This is the manifest loss, al bayin. So he’s lost out both dunya and akhirah. He calls meaning worships other than Allah from the Idols, but not just the idols. Anyone that a person goes to for help other than Allah. We’ll try and just finish off two more ayahs.

Two minutes. Can I use your ID please? I need to take a look at it.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

Alhamdulillah, I bear witness that there is no god worthy of worship except Allah. He is the Almighty, the Most Merciful.

So Allah says, ‘Alam tara?’ Do you not see? Meaning, do you not know? It’s not seeing with the eyes; it’s to know. Do you not recognize that verily Allah subhanahu wa ta’ala prostrates for Him Man fi al samawat, The one who is mean all of those who are in the skies and all of those who are in the earth. And now He’s going to do a little bit of At of صﺎﺧ on واتﺎﻤﺳ .مﺎﻋ was مﺎﻋ, so what’s in the skies? مﻮﺠﻨﻟوا ﺮﻤﻘﻟوا ﺲﻤﺸﻟوا, the sun, the moon, the stars. And he’s going to do at on the صﺎﺧ رضﻷا ﻲﻓ. He’s going to mention specifically from the earth: ﺮﺠﺸﻟوا لﺎﺒﺠﻟوا وابﺪﻟوا, the mountains, the trees, the creatures, the moving creatures.

Why is he done that? Why did Allah say that? Possibly because these, some of these things are worshipped. Shams Qamar. Why did He do of Aman Khass? Why did He mention these ones from there? Because some people worship the sun, the moon, the stars. Some people worship the creation. They are submissive to Him in what is intended from them. It’s intended that the sun comes out in the morning. That it give out light, it does whatever Allah wants it to do. The tree does whatever Allah wants it to do. This is one explanation that it does what Allah wants you to do. The other explanation is that no, they actually are prostrating to Allah in reality. Says so.

Could also be true. It comes in a hadith as well. That there isn’t in the sky any moon, any star, or any sun. Any sun or moon from the sky except that ilayaqaa sajidan hina yaqib that it goes into prostration when he disappears. And then نﺬﻳ ﻰﺘﺣ ﺐﻠﺴﻨﻳ ﻻ doesn’t move from there until he’s given permission. ٌ ﺮﻴِ ﺜَ ﻛَو and I also many from the people who are even more so, they’ve got a choice of doing disobedience the others don’t. And they still prostrating to Allah and being obedient to Him. ِ عﻮﻀُﺨُْ ﻟا ٍ ةَ دﺎﻳَِ ﺰِ ﺑ ٍ ةَ دﺎﻳَِ ﺰِ ﺑ َ نﻮُ ﻨِ ﻣْ ﺆُ ﻤﻟْا ْ ﻢُ ﻫوَ.

By increasing in that humbleness, in that sujood of salah. ُ باَ ﺬَ ﻌْﻟا ْ ﻢُ ﻫ ٌ ﺮﻴِ ﺜَ ﻛَو ُ باَ ﺬَ ﻌْﻟا ِ ﻪْ ﻴَ ﻠَﻋ And many, the 'adhab has become binding upon them. Who are these? They are the kafirs because they denied the Prostration, which is dependent and hanging upon Iman. They are doing sujood to the creation. Woman, whoever Allah abases, He makes him wretched. The opposite of Saad.

That’s a then there will be no one to honor him. Mus’aid to make him fortunate. In Allah, he does whatever he wills. What from the basic and from the honoring nobody can question these two are. Two contenders, two adversaries. They are contending, arguing in respect to their Lord. So He’s saying that this is

regarding al mu’minuna khasmun that the mu’minun are one contender. It is a jewel here and al kuffar.

What kuffar al khamsu to khamsu, and that the second khasam, the second contender, the second adversary who’s arguing with one another are the five kuffar that were mentioned previously. Wasn’t it mentioned? So that is going to explain that khasam is you think of it as singular. So how could you say it’s all five of them? Then he’s going to say that wa huwa yutlaqu al wāhid wal jama3ah that is xasam is in aṣl. It’s a mabsūd. So it’s used it’s usually used for singular masculine, but obviously it can also be used for jama3ah. Even though the two parties basically and they are arguing in respect to their Lord. They are contending in respect to their Lord, meaning aq, t, s, mawāf, i, d, i, nar, bhim in the religion of their Lord.

That’s why you’re saying ‘fi dinihi’ because this was hidden. So the khosman everybody says is the kafir and the mu’min, but what is it exactly? What’s the sabab of nuzul? Some have said, in a battle of Badr. We know when in a battle of Badr before the battle begins, they have a jeweler. So you have Utbah, Shiba and his brother was called Utbah, and Walid. Sorry, Utbah was the kafir. He comes out, his brother Shayba and his brother his son Walid, and they have a jewel against Ubeed ibn al Harith. And also against So ibn al Harith fights Utbah.

Hamzah radiAllahu anhu fights the brother, Shaybah, and Ali radiAllahu anhu fights the youngest one, Walid. Ali radiAllahu anhu kills Walid and Hamzah kills Shaybah. Utbah and Ubayy ibn Khalaf hit one another, and Ubayy ibn Khalaf gets injured and later dies. Then Ali radiAllahu anhu and Hamzah radiAllahu anhu come and they

Finish off so, then Alirajano used to always say that I will be the first one that this verse is talking about us about me. When we came out to battle I’ll be the first one that’ll be on my knees. And they say I am going to be the first one kneeling on the day of judgment in respect of a khosuma.

Argument or case that’s going to be brought before Allah ta’ala. It’s going to be us and them battle or brother. Some of said, no, it’s a bit more general. Some of said that sorry is regarding the Ahl al Kitab. They said that we are closer to Allah. Our kitab came before yours. Our Nabi came before yours. And the Muslims will say, no, we are. We Muslims said, no. We are more closer to Allah. We believe in your prophet and your kitabs, and we believe in our prophet. And you don’t believe in our prophet, so you wear more. There was they had the argument. واُﺮَ ﻔَﻛ َ ﻦﻳِ ﺬ ﻟﺎﻓَ So as for those who disbelieve, ٍ رﺎَﻧ ْ ﻦِﻣ ٌ بﺎَ ﻴِ ﺛ ْ ﻢُ ﻬﻟَ ْ ﺖَ ﻌﻄﻗُ Will be cut up for them clothes from fire. اَ ذﺎﻫَ ﺎﻧَﻮُ ﺒَ ﻠْﻐُﻳ They would wear it.

Closer on fire, just showing you that it’s perfectly measured. It’s going to cover them from all directions like a cloth does. The plural has been brought to show that there is a lot of fire. So why is he saying that he’s explaining it? Why will

they wear it? And why is Allah saying in that way? Because it will encompass them, the fire will encompass them. Then the clothes are what’s left, the head’s left, isn’t it? So Allah describes how the head will be punished. Yusubbuhu yusubbu bin fawqi ru’usihimul hameem. That hameem, which is extreme level of boiling of water, would be poured from over their heads. Alma’u alma’u albalighu nihayatil hararati. Such water that has reached the extremity of heat.

So that’s the external, now the internal. Yushharu yudhabu would be melted with it that which is in their stomachs means shuhumin wa ghayriha in terms of fat and other than it. Wal julud and what tushwa bihi scorched with it grilled with it the skin. For them will be clubs of iron to hit their heads with it.

Every time they intend to exit from it, and now on account of the anguish that has got to them because of it, they are returned in it. Return to it with the hammers. And the angels will say to them, “Taste the punishment of the burning.”

Adhab al Harik. Adhab is the mauṣūf and Harik is the ṣifah. So it’s idāfah of dhā, ṣifat al mauṣūf. Ay albāriqan niḥayat al iḥrāq. That which has reached extremity of burning. That’s how bad Adhab al Muḥriq. Wa qāla fī l-mu’minīn.

And then Allah says, “Inna Allah yudkhilul ladina amanu” - Verily, Allah will enter those who believe and do good deeds into such gardens in which rivers flow. So for the kuffar, Allah says “fal ladina kafaru” - As for the kuffar, they will be called. When he comes to the mu’minin, he addresses them in a better way. “Inna Allah yudkhilul ladina” - He tells you who is going to do it. This ikram from Allah and this ta’adheem of the shaa’ir of the mu’mineen, yeah? ِ تﺎﺤَِ ﻟﺎﺼﻟا اﻮُ ﻠَﻤﻋْاَو yeah? َ نﻮْ ﻠَﺤُ ﻳ ٍ رِوﺎَﺳَأ ْ ﻦِﻣ ﺎﻬَﻴِ ﻓ they will be made to wear, they will be adorned in it from bracelets. Min over here is min taba’id. Some of the things that’ll be made to wear is bracelets, or it could be zayd. The meaning it could be zayd or it could be.

The bayan of the jinn, min bayanihi. They will be made to wear what type? Asawir min dhabb. Bracelets of gold and pearl. Bil jarb ay minhuma bi an yusarra al lulu bil dhabb. In that the pearls will be set in gold. It is another way of reading it. What will you be made to wear? Bracelets. So that’s mansub and doing meaning on that meaning of maf’ul, it’ll be.

And their clothes in it will be made of silk. What kind of silk? The one that was forbidden; its wearing was forbidden upon the men of the dunya.

And, they will be guided in the dunya, ila, al thayyib, min al qawli from the good and the wholesome from the words, meaning wholesome words. And that is la ilaha illah. Not just that, but also the second part muhammadur rasulullah. What did Rasulullah sallahu alaihi wasallam say abdullu ma qultu anwa an nabiyun min qabli la ilaha illah. No amal will be accepted without it. ِ ﺪْ ﻴِ ﻤﺤَْ ﻟا ِ طاَ ﺮِ ﺻ ٰ ﻰَ ﻟإِ ْ اْ وُﺪُ ﻫوَ

And they will be guided to the praised path, or the path of the praised. I meaning the praise, being al lahil mahmudati.

Praiseworthy way of Allah and his religion. This is the din of Islam. And why is it called Sirat? Because it’s a large path which takes you to Allah. The Hamid is the Tariq ilahi al-Mahmudah, he’s showing you, he said waslum Allah.

Allah is Mahmoud in his actions.

So Siratil la, Siratil Hamid. Inna al ladheena kafaru, verily, those who disbelieve, wayasuddo an sabili Allah, and who stop people from the path of Allah ta’atihi, he’s from his obedience. And also they bar him from the Masjid al Haram. And that which shall we have made it, as a place of nusuk, meaning rites.

Religious rights and a place of worship. Hayya 'ala al-salat for the people. Sawa’un l-aaqif equally for the dweller. Al-aaqif, al-muqim. Equally for the dweller therein and the visitor, the passerby.

In the name of Allah, the Most Gracious, the Most Merciful. Indeed, those who disbelieve and prevent from the way of Allah and from Al-Masjid Al- Haram, which We made for people - their place of abode and their place of pilgrimage - whoever intends to do so with righteousness and faith.

Verily, those who disbelieve and who bar, who stop from the path of Allah. How do they stop from the path of Allah? Ta’atih his obedience and al Masil Haram. So al Masil Haram and the bringing in the 'an shows it doing at under on Sabilillah. They bar from, they stop people from the path of Allah and they stop people from. So what’s that which we made it. We made it as a place of rights.

And the ‘waw’ over here is doing ‘atf’ and is showing ‘atf’ of tafsir. Atf of tafsir. And what does it mean by rights? A place of worship. For the people, saying is low and it’s linked to one second.

Or it could be explaining the meaning of “ja’alna.” Yes, it could be the “saw’an al-akif” will be the maf’ul bihi second maf’ul. That’s one way in which you can look at it. Or ٌ ءاَ ﻮَ ﺳ is مﺪﻘﻣ ﺮﺒﺧ and ُ ءﺎَ ﺒْ ﻟا ﻮﻫ ِ ﻪﻴﻓ ُ ﻒﻛِْﻵا is ﺮﺧﺆﻣ أﺪﺘﺒﻣ and this is also اءاتﺮﻗ. And ُ ﻒﻛِْﻵا is عﻮﻓﺮﻣ because of.

It being the fa’il of sawa’am, which is the meaning of mustar. So j’alnahu mustawiyan fihi al akif. So we made it as a place of rights for the people, the akif, the resident, the one that’s staying on ya mukim and abad, which is supposed to be badi, which is another khilaf. But you just so in our kira, the has gone, and the newcomer. In it is equal. If you go into the haram and you take a place there to pray, whatever is your place for now is yours. Some people have used this verse to say that the newcomer and the resident is the same. So you are not allowed to sell it. There’s no houses all the areas allows you can’t sell the houses.

And so, a lot of the ulama, I’m a three, they’ve gone towards that. But the other opinion is that no, you can’t buy and sell. There’s a once how about sold the house. Then they say oh, so the current government or previous governments they’ll take that ruling down. Obviously it’s MBS’s if he said, you can’t come, you can’t come, but they’ve used this ayah to prove that some.

Also, ‘bad’ normally means body. It means a desert, deserted, from the desert. So he’s brought the word, which means a newcomer, somebody that’s come new from outside because every person that’s coming from outside, coming from

open land. So ‘badi’ doesn’t really mean deserter. Or Bedouin from the desert, it just means anybody that’s new to town. That’s why it’s what the word ‘tarik’ is.

Also, forgot to mention that previous is “in those who disbelieve,” and so that’s past tense. And then “we are doing” is present tense. So you normally can’t do a flag like that. He’s saying that we are doing " is coming in the meaning of past tense. So then why bring it in present tense?

Either you just brought it or you want to bring it for being inaudible here. Who disbelieve, and they continue to disbelieve, and they continue to have istimrar in stopping people. Then it’s okay. And this is probably the most. Some people have said that it’s halal, but others said you can’t make a halal because halal doesn’t come with a vow.

Whoever intends in it deviation, sacrilege, al ba’zayda.

It’s because of it being maf’ul. Whole intense deviation, in terms of ﻢﻠﻇ, ilhad can also be when good fights evil. So by saying ﻢﻠﻇ is giving you and bissabab bihi showing you the ba is for sabab due to ﻢﻠﻇ. Bi anir takaba man hiyan.

Doing by committing manhi and that which is forbidden in it, even if that be cursing the khadim of the masjid. Then we will punish him with a painful punishment.

Ali, the punishment’s not. Is the person that’s going to be in pain in it? That’s what he says. Mu’lim, the one that gives pain because alim is. Under which rivers flow? The rivers don’t flow under there. It’s the water inside there that flows. The river itself doesn’t flow anyway. Some of the chastisement of it. So that’s why some people say that from this ayah as well, even if you intend to do something wrong in Makkah, then you get guna for it and it’s a big guna. And that’s why one of the imams, Imam Malik used to say that if you are from out of Makkah, it’s not good for you to settle in Makkah. Rather, it’s more mandub for you to go to Madinah because of this.

So from this, we had at the beginning condition in it: those who disbelieve and bar from the path of Allah. What and the house of Allah, which is such and such. Then what this is now the jawab of the kind of clause in. The clause that’s been implied. Those who disbelieve, I do what? Bar from the house of Allah. The house of Allah is such a place where everyone’s equal and such a place that whoever does bad in it. Then Nudik bin Alim is giving you the kind of meaning that the kind of jawab of the kind of shortness there. That’s why I said, we mean, how do you have inna? So you have inna.

Those are the mubtada, and then that’s the khabar. What could it be? So id is zarf when we settled when we gave a place. When we give a place, that’s a zarf. That’s when there has to be a hidden verb. That’s muta’lik to it because you can’t get

zarf without a verb. What verbs happening? Remember, when we settled, bayyinna when we made it clear, we pointed out.

To Ibrahim, the place of the house, so that he can build it. Because the house of Allah is saying over here that it was lifted at the time of the flood of Nuh. You are seeing over here that he built it at a time when his son Ismail and his mother, Ismail’s mother, they stayed in Makkah as we know the Zamzam was there. And then Allah ordered that the house be built. So Allah sent the wind, and he uncovered the old foundations of Adam alayhi salam and Asasi Adam. Again, I don’t know. It’s just it’s in the tafsir. So I am just mentioning it. So he made it according to that foundation that was already there.

He’s saying that, that means there’s obviously Allah set like a model of the Kaaba that He should make it like that. And to the sky, He made it as seven.

He entered the hijra into the house, and he did make a roof for it, and he made a door for it, and he made a well for it. And then they put the treasure inside it, and before this Ibrahim alayhi salam, Sheeth alayhi salam made it. And before Sheeth, Adam alayhi salam made it. And before Adam alayhi salam, the Malaika after Ibrahim alayhi salam, the Amalika made it, then Jurhum. Then Qusay, then Quraysh, then Ibn Zubair, then Hajjaj. And then that’s the way it’s been now all the way. And it says it’s going to be like that until the end of times when Gusau will knock it down. And perhaps Isa ibn Maryam will rebuild it. That’s just or I don’t know how like I had to speak to somebody who was building.

Hadith, and say am I allowed to even that? What was this the video or not today? I was thinking that can’t really quote that in, but then why have they put it all there? Do you get it? I don’t see they have all sorts. So says over here, what amarna who and we commanded him. So this showing you that an la tushrik bi shay’a that this doing atf. So the amil is who amarna who. And it’s doing what now? Because it’s completely different. We settled him, and then what we commanded him that do not ascribe partners to me and anything to me, and purify my house. Purify from what? From graven images.

It just means purify it from all physical death, dirt, blood. Just keep it clean. It is a place of cleanliness. For those doing tawaf, for those standing meaning and for those that are residing mukimins staying in there. But rukie sujud and those daa in bowing and those that are in prostration jum uraki in wasajidin.

Rukain and sujud is a plural of raki and sajid, meaning those that pray namaz, the ones that are praying salah. يِ دﺎﻧَ ْ نذأََ و It’s supposed to be nadi. When you have command nadi and call and make adhan, call out in the people. Bill hajj regarding hajj ﺲﻴَ ﺒُ ﻗ ﻲﺑأ ﻞﺒﺟ ﻰﻠﻋ دىﺎﻨﻓ So he called out, standing on the top of Mount Abu Qubays. What did he say? “Ya yunnaas, O people! Inna rabbakum banaa baitan darbali Your Lord has built a house. Wa aujabaa alaykum al hajj ilayhi And it

is made wajib upon you to do intend towards it Hajj. They were meaning Hajj means intending, I mean to do the Hajj. Fa ajibu rabbakum So answer your Lord.”

He moved his face to the right and to the left, to the east and to the west. “ٍ تﺎﻬَﻣُ أ ٍ مﺎَﺣْ رَأَ و ٍ لﺎﺟَِ ر ِ بَ ﻼْﺻَ أ ْ ﻦِﻣ ﺞُ ﺤَ ﻳ ْ نأَ ُ ﻪَ ﻟ َ ﺐِ ﺘُ ﻛ ْ ﻦَﻣ ﻞُﻛ ُ ﻪُ ﺑﺎَ ﺟَ ﺄﻓَ” And answered this call everyone, every such person who was written for him that he would do hajj in the loins of men and in the wombs of women. Labbaik Allahumma Labbaik. So they say that when you are in.

The previous where the souls were or wherever that you’ll do hajj and umrah according to the number of times that you’ve said labik Allahumma labik. How genuine is there I don’t know. He’s mentioning it here. He says that when he stood up, then the mountains, they all bowed down to him. And basically the call became, they went everywhere. And the first to answer it was Ahl al-Yaman. And there isn’t anybody that comes for hajj, except that he answered this call of Ibrahim alayhi salam. And the number of times that you’ve prayed is the number of times that you’ve said labik is the number of times that you. I’ve heard people say that when I am ready here, but I don’t know where that’s from as well. So have to look it up. Will come to you men. It doesn’t mean we’ll come to you. We’ll come to your place where you just made. It’s not coming to us physically.

On foot, is that riding upon every lean camel? That camel which has lost weight. What happens with a lean camel is when they put weight on the camel. Dumbari, you do it. That means normally when you put weight on and then you lose weight and you become lean, and then you can go fast. This is for male or female camel.

ﺎﻨﻴﺗﺄﻳ They will come أي.

ﻰﻨﻌﻤﻟا ﻰﻠﻋ ً ﻼﻤﺣ ﻞﻣاﻮﺿ.

So it’s supposed to be ‘ya tina’ because of the bar mirring the camels. That’s why you’re saying ‘al ma’na’ on the meaning of the camels. From every deep ravine, ‘faj is tarik amik’ means. From far. It doesn’t mean that anybody that’s coming on board. The hajj isn’t wajib on them, because Allah said, for every person that comes walking.

It doesn’t mean that. So that’s what. Also, it comes over here that every single footstep, you get a person, as walking has seven hundred rewards from the Hasan from the good deeds of a muhrim. And every good deed of a muhrim is a thousand. Every step is.

Hundred hasanat and one hasanah is hundred thousand hasanat. And then the rider says, ‘For every step for a rider, he gets seventy hasanat, not seven hundred.’ So Imam Shafi’i says from this: ‘akha dha shaf’i min hadal hadith.’ So it’s ‘ru wahua l- bi ’ awu l mukaddasi fi al- ahadi thal - mu q tarah.’ And Sayyidina

Abdullah ibn Abbas he might just be he might I don’t know how or for Fazilah you could do it anyway. For us to go Hajj every step 700 hasanat and every hasanat is hundred thousand. It says that from this hadith, Imam Shafi’i says that walking is more of the than riding, but Imam Malik, he says, no riding is more because this is more Aqra balishukri.

For shukr, you shouldn’t put yourself through a lot of difficulty. And the Prophet says he did hajj riding. But then it says over here that just because he did it riding doesn’t necessarily mean abzaliya. That you can’t always use that argument. So we didn’t do a lot, but I was getting excited with hajj when I was reading it. It’s the nine months, it’s the nine days. The judge wants to know what these days are, because that’s the hundred days. The nine days.

In the name of Allah, the Most Gracious, the Most Merciful. Indeed, those who disbelieve and prevent from the way of Allah and from Al-Masjid Al- Haram, which We made for people - their place of abode and their place of pilgrimage - whoever intends to do so with righteousness and faith.

Verily, those who disbelieve and who bar, who stop from the path of Allah. How do they stop from the path of Allah? Ta’atih his obedience and al Masil Haram. So al Masil Haram and the bringing in the 'an shows it doing at under on Sabilillah. They bar from, they stop people from the path of Allah and they stop people from. So what’s that which we made it. We made it as a place of rights.

And the ‘waw’ over here is doing ‘atf’ and is showing ‘atf’ of tafsir. Atf of tafsir. And what does it mean by rights? A place of worship. For the people, saying is low and it’s linked to one second.

Or it could be explaining the meaning of “ja’alna.” Yes, it could be the “saw’an al-akif” will be the maf’ul bihi second maf’ul. That’s one way in which you can look at it. Or ٌ ءاَ ﻮَ ﺳ is مﺪﻘﻣ ﺮﺒﺧ and ُ ءﺎَ ﺒْ ﻟا ﻮﻫ ِ ﻪﻴﻓ ُ ﻒﻛِْﻵا is ﺮﺧﺆﻣ أﺪﺘﺒﻣ and this is also اءاتﺮﻗ. And ُ ﻒﻛِْﻵا is عﻮﻓﺮﻣ because of.

It being the fa’il of sawa’am, which is the meaning of mustar. So j’alnahu mustawiyan fihi al akif. So we made it as a place of rights for the people, the akif, the resident, the one that’s staying on ya mukim and abad, which is supposed to be badi, which is another khilaf. But you just so in our kira, the has gone, and the newcomer. In it is equal. If you go into the haram and you take a place there to pray, whatever is your place for now is yours. Some people have used this verse to say that the newcomer and the resident is the same. So you are not allowed to sell it. There’s no houses all the areas allows you can’t sell the houses.

And so, a lot of the ulama, I’m a three, they’ve gone towards that. But the other opinion is that no, you can’t buy and sell. There’s a once how about sold the house. Then they say oh, so the current government or previous governments they’ll take that ruling down. Obviously it’s MBS’s if he said, you can’t come, you can’t come, but they’ve used this ayah to prove that some.

Also, ‘bad’ normally means body. It means a desert, deserted, from the desert. So he’s brought the word, which means a newcomer, somebody that’s come new from outside because every person that’s coming from outside, coming from

open land. So ‘badi’ doesn’t really mean deserter. Or Bedouin from the desert, it just means anybody that’s new to town. That’s why it’s what the word ‘tarik’ is.

Also, forgot to mention that previous is “in those who disbelieve,” and so that’s past tense. And then “we are doing” is present tense. So you normally can’t do a flag like that. He’s saying that we are doing " is coming in the meaning of past tense. So then why bring it in present tense?

Either you just brought it or you want to bring it for being inaudible here. Who disbelieve, and they continue to disbelieve, and they continue to have istimrar in stopping people. Then it’s okay. And this is probably the most. Some people have said that it’s halal, but others said you can’t make a halal because halal doesn’t come with a vow.

Whoever intends in it deviation, sacrilege, al ba’zayda.

It’s because of it being maf’ul. Whole intense deviation, in terms of ﻢﻠﻇ, ilhad can also be when good fights evil. So by saying ﻢﻠﻇ is giving you and bissabab bihi showing you the ba is for sabab due to ﻢﻠﻇ. Bi anir takaba man hiyan.

Doing by committing manhi and that which is forbidden in it, even if that be cursing the khadim of the masjid. Then we will punish him with a painful punishment.

Ali, the punishment’s not. Is the person that’s going to be in pain in it? That’s what he says. Mu’lim, the one that gives pain because alim is. Under which rivers flow? The rivers don’t flow under there. It’s the water inside there that flows. The river itself doesn’t flow anyway. Some of the chastisement of it. So that’s why some people say that from this ayah as well, even if you intend to do something wrong in Makkah, then you get guna for it and it’s a big guna. And that’s why one of the imams, Imam Malik used to say that if you are from out of Makkah, it’s not good for you to settle in Makkah. Rather, it’s more mandub for you to go to Madinah because of this.

So from this, we had at the beginning condition in it: those who disbelieve and bar from the path of Allah. What and the house of Allah, which is such and such. Then what this is now the jawab of the kind of clause in. The clause that’s been implied. Those who disbelieve, I do what? Bar from the house of Allah. The house of Allah is such a place where everyone’s equal and such a place that whoever does bad in it. Then Nudik bin Alim is giving you the kind of meaning that the kind of jawab of the kind of shortness there. That’s why I said, we mean, how do you have inna? So you have inna.

Those are the mubtada, and then that’s the khabar. What could it be? So id is zarf when we settled when we gave a place. When we give a place, that’s a zarf. That’s when there has to be a hidden verb. That’s muta’lik to it because you can’t get

zarf without a verb. What verbs happening? Remember, when we settled, bayyinna when we made it clear, we pointed out.

To Ibrahim, the place of the house, so that he can build it. Because the house of Allah is saying over here that it was lifted at the time of the flood of Nuh. You are seeing over here that he built it at a time when his son Ismail and his mother, Ismail’s mother, they stayed in Makkah as we know the Zamzam was there. And then Allah ordered that the house be built. So Allah sent the wind, and he uncovered the old foundations of Adam alayhi salam and Asasi Adam. Again, I don’t know. It’s just it’s in the tafsir. So I am just mentioning it. So he made it according to that foundation that was already there.

He’s saying that, that means there’s obviously Allah set like a model of the Kaaba that He should make it like that. And to the sky, He made it as seven.

He entered the hijra into the house, and he did make a roof for it, and he made a door for it, and he made a well for it. And then they put the treasure inside it, and before this Ibrahim alayhi salam, Sheeth alayhi salam made it. And before Sheeth, Adam alayhi salam made it. And before Adam alayhi salam, the Malaika after Ibrahim alayhi salam, the Amalika made it, then Jurhum. Then Qusay, then Quraysh, then Ibn Zubair, then Hajjaj. And then that’s the way it’s been now all the way. And it says it’s going to be like that until the end of times when Gusau will knock it down. And perhaps Isa ibn Maryam will rebuild it. That’s just or I don’t know how like I had to speak to somebody who was building.

Hadith, and say am I allowed to even that? What was this the video or not today? I was thinking that can’t really quote that in, but then why have they put it all there? Do you get it? I don’t see they have all sorts. So says over here, what amarna who and we commanded him. So this showing you that an la tushrik bi shay’a that this doing atf. So the amil is who amarna who. And it’s doing what now? Because it’s completely different. We settled him, and then what we commanded him that do not ascribe partners to me and anything to me, and purify my house. Purify from what? From graven images.

It just means purify it from all physical death, dirt, blood. Just keep it clean. It is a place of cleanliness. For those doing tawaf, for those standing meaning and for those that are residing mukimins staying in there. But rukie sujud and those daa in bowing and those that are in prostration jum uraki in wasajidin.

Rukain and sujud is a plural of raki and sajid, meaning those that pray namaz, the ones that are praying salah. يِ دﺎﻧَ ْ نذأََ و It’s supposed to be nadi. When you have command nadi and call and make adhan, call out in the people. Bill hajj regarding hajj ﺲﻴَ ﺒُ ﻗ ﻲﺑأ ﻞﺒﺟ ﻰﻠﻋ دىﺎﻨﻓ So he called out, standing on the top of Mount Abu Qubays. What did he say? “Ya yunnaas, O people! Inna rabbakum banaa baitan darbali Your Lord has built a house. Wa aujabaa alaykum al hajj ilayhi And it

is made wajib upon you to do intend towards it Hajj. They were meaning Hajj means intending, I mean to do the Hajj. Fa ajibu rabbakum So answer your Lord.”

He moved his face to the right and to the left, to the east and to the west. “ٍ تﺎﻬَﻣُ أ ٍ مﺎَﺣْ رَأَ و ٍ لﺎﺟَِ ر ِ بَ ﻼْﺻَ أ ْ ﻦِﻣ ﺞُ ﺤَ ﻳ ْ نأَ ُ ﻪَ ﻟ َ ﺐِ ﺘُ ﻛ ْ ﻦَﻣ ﻞُﻛ ُ ﻪُ ﺑﺎَ ﺟَ ﺄﻓَ” And answered this call everyone, every such person who was written for him that he would do hajj in the loins of men and in the wombs of women. Labbaik Allahumma Labbaik. So they say that when you are in.

The previous where the souls were or wherever that you’ll do hajj and umrah according to the number of times that you’ve said labik Allahumma labik. How genuine is there I don’t know. He’s mentioning it here. He says that when he stood up, then the mountains, they all bowed down to him. And basically the call became, they went everywhere. And the first to answer it was Ahl al-Yaman. And there isn’t anybody that comes for hajj, except that he answered this call of Ibrahim alayhi salam. And the number of times that you’ve prayed is the number of times that you’ve said labik is the number of times that you. I’ve heard people say that when I am ready here, but I don’t know where that’s from as well. So have to look it up. Will come to you men. It doesn’t mean we’ll come to you. We’ll come to your place where you just made. It’s not coming to us physically.

On foot, is that riding upon every lean camel? That camel which has lost weight. What happens with a lean camel is when they put weight on the camel. Dumbari, you do it. That means normally when you put weight on and then you lose weight and you become lean, and then you can go fast. This is for male or female camel.

ﺎﻨﻴﺗﺄﻳ They will come أي.

ﻰﻨﻌﻤﻟا ﻰﻠﻋ ً ﻼﻤﺣ ﻞﻣاﻮﺿ.

So it’s supposed to be ‘ya tina’ because of the bar mirring the camels. That’s why you’re saying ‘al ma’na’ on the meaning of the camels. From every deep ravine, ‘faj is tarik amik’ means. From far. It doesn’t mean that anybody that’s coming on board. The hajj isn’t wajib on them, because Allah said, for every person that comes walking.

It doesn’t mean that. So that’s what. Also, it comes over here that every single footstep, you get a person, as walking has seven hundred rewards from the Hasan from the good deeds of a muhrim. And every good deed of a muhrim is a thousand. Every step is.

Hundred hasanat and one hasanah is hundred thousand hasanat. And then the rider says, ‘For every step for a rider, he gets seventy hasanat, not seven hundred.’ So Imam Shafi’i says from this: ‘akha dha shaf’i min hadal hadith.’ So it’s ‘ru wahua l- bi ’ awu l mukaddasi fi al- ahadi thal - mu q tarah.’ And Sayyidina

Abdullah ibn Abbas he might just be he might I don’t know how or for Fazilah you could do it anyway. For us to go Hajj every step 700 hasanat and every hasanat is hundred thousand. It says that from this hadith, Imam Shafi’i says that walking is more of the than riding, but Imam Malik, he says, no riding is more because this is more Aqra balishukri.

For shukr, you shouldn’t put yourself through a lot of difficulty. And the Prophet says he did hajj riding. But then it says over here that just because he did it riding doesn’t necessarily mean abzaliya. That you can’t always use that argument. So we didn’t do a lot, but I was getting excited with hajj when I was reading it. It’s the nine months, it’s the nine days. The judge wants to know what these days are, because that’s the hundred days. The nine days.

In the name of Allah, the Most Gracious, the Most Merciful. Indeed, those who disbelieve and prevent from the way of Allah and from Al-Masjid Al- Haram, which We made for people - their place of abode and their place of pilgrimage - whoever intends to do so with righteousness and faith.

Verily, those who disbelieve and who bar, who stop from the path of Allah. How do they stop from the path of Allah? Ta’atih his obedience and al Masil Haram. So al Masil Haram and the bringing in the 'an shows it doing at under on Sabilillah. They bar from, they stop people from the path of Allah and they stop people from. So what’s that which we made it. We made it as a place of rights.

And the ‘waw’ over here is doing ‘atf’ and is showing ‘atf’ of tafsir. Atf of tafsir. And what does it mean by rights? A place of worship. For the people, saying is low and it’s linked to one second.

Or it could be explaining the meaning of “ja’alna.” Yes, it could be the “saw’an al-akif” will be the maf’ul bihi second maf’ul. That’s one way in which you can look at it. Or ٌ ءاَ ﻮَ ﺳ is مﺪﻘﻣ ﺮﺒﺧ and ُ ءﺎَ ﺒْ ﻟا ﻮﻫ ِ ﻪﻴﻓ ُ ﻒﻛِْﻵا is ﺮﺧﺆﻣ أﺪﺘﺒﻣ and this is also اءاتﺮﻗ. And ُ ﻒﻛِْﻵا is عﻮﻓﺮﻣ because of.

It being the fa’il of sawa’am, which is the meaning of mustar. So j’alnahu mustawiyan fihi al akif. So we made it as a place of rights for the people, the akif, the resident, the one that’s staying on ya mukim and abad, which is supposed to be badi, which is another khilaf. But you just so in our kira, the has gone, and the newcomer. In it is equal. If you go into the haram and you take a place there to pray, whatever is your place for now is yours. Some people have used this verse to say that the newcomer and the resident is the same. So you are not allowed to sell it. There’s no houses all the areas allows you can’t sell the houses.

And so, a lot of the ulama, I’m a three, they’ve gone towards that. But the other opinion is that no, you can’t buy and sell. There’s a once how about sold the house. Then they say oh, so the current government or previous governments they’ll take that ruling down. Obviously it’s MBS’s if he said, you can’t come, you can’t come, but they’ve used this ayah to prove that some.

Also, ‘bad’ normally means body. It means a desert, deserted, from the desert. So he’s brought the word, which means a newcomer, somebody that’s come new from outside because every person that’s coming from outside, coming from

open land. So ‘badi’ doesn’t really mean deserter. Or Bedouin from the desert, it just means anybody that’s new to town. That’s why it’s what the word ‘tarik’ is.

Also, forgot to mention that previous is “in those who disbelieve,” and so that’s past tense. And then “we are doing” is present tense. So you normally can’t do a flag like that. He’s saying that we are doing " is coming in the meaning of past tense. So then why bring it in present tense?

Either you just brought it or you want to bring it for being inaudible here. Who disbelieve, and they continue to disbelieve, and they continue to have istimrar in stopping people. Then it’s okay. And this is probably the most. Some people have said that it’s halal, but others said you can’t make a halal because halal doesn’t come with a vow.

Whoever intends in it deviation, sacrilege, al ba’zayda.

It’s because of it being maf’ul. Whole intense deviation, in terms of ﻢﻠﻇ, ilhad can also be when good fights evil. So by saying ﻢﻠﻇ is giving you and bissabab bihi showing you the ba is for sabab due to ﻢﻠﻇ. Bi anir takaba man hiyan.

Doing by committing manhi and that which is forbidden in it, even if that be cursing the khadim of the masjid. Then we will punish him with a painful punishment.

Ali, the punishment’s not. Is the person that’s going to be in pain in it? That’s what he says. Mu’lim, the one that gives pain because alim is. Under which rivers flow? The rivers don’t flow under there. It’s the water inside there that flows. The river itself doesn’t flow anyway. Some of the chastisement of it. So that’s why some people say that from this ayah as well, even if you intend to do something wrong in Makkah, then you get guna for it and it’s a big guna. And that’s why one of the imams, Imam Malik used to say that if you are from out of Makkah, it’s not good for you to settle in Makkah. Rather, it’s more mandub for you to go to Madinah because of this.

So from this, we had at the beginning condition in it: those who disbelieve and bar from the path of Allah. What and the house of Allah, which is such and such. Then what this is now the jawab of the kind of clause in. The clause that’s been implied. Those who disbelieve, I do what? Bar from the house of Allah. The house of Allah is such a place where everyone’s equal and such a place that whoever does bad in it. Then Nudik bin Alim is giving you the kind of meaning that the kind of jawab of the kind of shortness there. That’s why I said, we mean, how do you have inna? So you have inna.

Those are the mubtada, and then that’s the khabar. What could it be? So id is zarf when we settled when we gave a place. When we give a place, that’s a zarf. That’s when there has to be a hidden verb. That’s muta’lik to it because you can’t get

zarf without a verb. What verbs happening? Remember, when we settled, bayyinna when we made it clear, we pointed out.

To Ibrahim, the place of the house, so that he can build it. Because the house of Allah is saying over here that it was lifted at the time of the flood of Nuh. You are seeing over here that he built it at a time when his son Ismail and his mother, Ismail’s mother, they stayed in Makkah as we know the Zamzam was there. And then Allah ordered that the house be built. So Allah sent the wind, and he uncovered the old foundations of Adam alayhi salam and Asasi Adam. Again, I don’t know. It’s just it’s in the tafsir. So I am just mentioning it. So he made it according to that foundation that was already there.

He’s saying that, that means there’s obviously Allah set like a model of the Kaaba that He should make it like that. And to the sky, He made it as seven.

He entered the hijra into the house, and he did make a roof for it, and he made a door for it, and he made a well for it. And then they put the treasure inside it, and before this Ibrahim alayhi salam, Sheeth alayhi salam made it. And before Sheeth, Adam alayhi salam made it. And before Adam alayhi salam, the Malaika after Ibrahim alayhi salam, the Amalika made it, then Jurhum. Then Qusay, then Quraysh, then Ibn Zubair, then Hajjaj. And then that’s the way it’s been now all the way. And it says it’s going to be like that until the end of times when Gusau will knock it down. And perhaps Isa ibn Maryam will rebuild it. That’s just or I don’t know how like I had to speak to somebody who was building.

Hadith, and say am I allowed to even that? What was this the video or not today? I was thinking that can’t really quote that in, but then why have they put it all there? Do you get it? I don’t see they have all sorts. So says over here, what amarna who and we commanded him. So this showing you that an la tushrik bi shay’a that this doing atf. So the amil is who amarna who. And it’s doing what now? Because it’s completely different. We settled him, and then what we commanded him that do not ascribe partners to me and anything to me, and purify my house. Purify from what? From graven images.

It just means purify it from all physical death, dirt, blood. Just keep it clean. It is a place of cleanliness. For those doing tawaf, for those standing meaning and for those that are residing mukimins staying in there. But rukie sujud and those daa in bowing and those that are in prostration jum uraki in wasajidin.

Rukain and sujud is a plural of raki and sajid, meaning those that pray namaz, the ones that are praying salah. يِ دﺎﻧَ ْ نذأََ و It’s supposed to be nadi. When you have command nadi and call and make adhan, call out in the people. Bill hajj regarding hajj ﺲﻴَ ﺒُ ﻗ ﻲﺑأ ﻞﺒﺟ ﻰﻠﻋ دىﺎﻨﻓ So he called out, standing on the top of Mount Abu Qubays. What did he say? “Ya yunnaas, O people! Inna rabbakum banaa baitan darbali Your Lord has built a house. Wa aujabaa alaykum al hajj ilayhi And it

is made wajib upon you to do intend towards it Hajj. They were meaning Hajj means intending, I mean to do the Hajj. Fa ajibu rabbakum So answer your Lord.”

He moved his face to the right and to the left, to the east and to the west. “ٍ تﺎﻬَﻣُ أ ٍ مﺎَﺣْ رَأَ و ٍ لﺎﺟَِ ر ِ بَ ﻼْﺻَ أ ْ ﻦِﻣ ﺞُ ﺤَ ﻳ ْ نأَ ُ ﻪَ ﻟ َ ﺐِ ﺘُ ﻛ ْ ﻦَﻣ ﻞُﻛ ُ ﻪُ ﺑﺎَ ﺟَ ﺄﻓَ” And answered this call everyone, every such person who was written for him that he would do hajj in the loins of men and in the wombs of women. Labbaik Allahumma Labbaik. So they say that when you are in.

The previous where the souls were or wherever that you’ll do hajj and umrah according to the number of times that you’ve said labik Allahumma labik. How genuine is there I don’t know. He’s mentioning it here. He says that when he stood up, then the mountains, they all bowed down to him. And basically the call became, they went everywhere. And the first to answer it was Ahl al-Yaman. And there isn’t anybody that comes for hajj, except that he answered this call of Ibrahim alayhi salam. And the number of times that you’ve prayed is the number of times that you’ve said labik is the number of times that you. I’ve heard people say that when I am ready here, but I don’t know where that’s from as well. So have to look it up. Will come to you men. It doesn’t mean we’ll come to you. We’ll come to your place where you just made. It’s not coming to us physically.

On foot, is that riding upon every lean camel? That camel which has lost weight. What happens with a lean camel is when they put weight on the camel. Dumbari, you do it. That means normally when you put weight on and then you lose weight and you become lean, and then you can go fast. This is for male or female camel.

ﺎﻨﻴﺗﺄﻳ They will come أي.

ﻰﻨﻌﻤﻟا ﻰﻠﻋ ً ﻼﻤﺣ ﻞﻣاﻮﺿ.

So it’s supposed to be ‘ya tina’ because of the bar mirring the camels. That’s why you’re saying ‘al ma’na’ on the meaning of the camels. From every deep ravine, ‘faj is tarik amik’ means. From far. It doesn’t mean that anybody that’s coming on board. The hajj isn’t wajib on them, because Allah said, for every person that comes walking.

It doesn’t mean that. So that’s what. Also, it comes over here that every single footstep, you get a person, as walking has seven hundred rewards from the Hasan from the good deeds of a muhrim. And every good deed of a muhrim is a thousand. Every step is.

Hundred hasanat and one hasanah is hundred thousand hasanat. And then the rider says, ‘For every step for a rider, he gets seventy hasanat, not seven hundred.’ So Imam Shafi’i says from this: ‘akha dha shaf’i min hadal hadith.’ So it’s ‘ru wahua l- bi ’ awu l mukaddasi fi al- ahadi thal - mu q tarah.’ And Sayyidina

Abdullah ibn Abbas he might just be he might I don’t know how or for Fazilah you could do it anyway. For us to go Hajj every step 700 hasanat and every hasanat is hundred thousand. It says that from this hadith, Imam Shafi’i says that walking is more of the than riding, but Imam Malik, he says, no riding is more because this is more Aqra balishukri.

For shukr, you shouldn’t put yourself through a lot of difficulty. And the Prophet says he did hajj riding. But then it says over here that just because he did it riding doesn’t necessarily mean abzaliya. That you can’t always use that argument. So we didn’t do a lot, but I was getting excited with hajj when I was reading it. It’s the nine months, it’s the nine days. The judge wants to know what these days are, because that’s the hundred days. The nine days.

**

** Whatever a person had said in the loins of their fathers, meaning or in the wombs of their mothers, meaning before they even came on the earth, whatever Allah had ordained for them of the hajj by them, saying “labb aik Allahumma labb aik”, the number of times they said, this is the number of times that they will do hajj according to Tashriq. And they will come from every distant land, and they will come on every animal, meaning people will come. And that’s what we see happening. Allah Subhanahu wa Ta’ala he continues: “A’udhu billahi min ash-shaytan ir-rajim. Bismillahir-Rahmanir-Rahim.” “Li yashhadu manaf’a alayhim wa yadkuru ismullahi fi ayyamin ma’aloomatin 'ala ma razaqahum 'ala ma razaqahum min bahimatin an’am. Fa kulu minha wa at’imul ba’isal faqir.” So that they may witness, li yashhadu, meaning. **

** They may be present before, so they may witness ‘manaf ala, ala hum’ the beneficial things for them. To them. When you are going on hajj, in the dunya by doing tijarah. So tijarah is allowed whilst you are traveling your haji. That’s not your maksud. Your maksud is hajj, but obviously, on the way, you might be a means of you making some money. Or in the akhira, obviously that’s a given. Or both of them are qalad; these are all valid goals. He didn’t say ‘manaf’i alayhi’ was manaf’i alayhi could be. **

** Duniawi benefit. Could you be akhiri so that they may witness the akhiri benefits of akhirah or in both of them? Person goes for hajj. You can see even spiritual, but he feels it a person. He sees the duniawi and akhiri benefits and that they mentioned the name of Allah in the known days. **

** Appointed days, and mention Allah’s name in the appointed days. So as you are about to do the zabah, you mention Allah’s name also when preparing the hadi. And also, you mention Allah’s name in these days even more than other days. They are the best days to do good actions. So what are these? The ten days of Hajj, Arafah or the Day of Arafah or Nahr. **

** The deal of eat next day tenth, to the end of Yomul Arafah. It’s not in here, but I am quite sure. This is the same reason, one of the reasons why we do after salah. We pray there, but I might be wrong. I think there might be something that they take out from that, and there’ll be other reasons as well. Again, these are all different valid goals upon the fact that on account of what he gave them.

**

** From grazing animal livestock: camels, cows, sheep. That which is sacrificed on the day of Eid, and after it meaning after these animals in terms of. **

** From the offerings and sacrifices, so eat from them if they are permissible. **

** Recommended, so you see, I said permissible because it says that ﺎﻬَﻨِْ ﻣ اﻮُ ﻠُﻜَ ﻓ is something that’s permissible. Why Allah telling you to eat? Because in the time of Jahiliyyah, they used to think that it wasn’t allowed to eat from the Hadia. Allah told them to go against that. So although ulama say that if the Hadia is Nafil, then you can eat from it. But the ijtihad is if the hadi is wajib, that Imam Shafi’i says that you can’t eat from it. Malik says you can’t eat from every hadi. Every wajib, you can eat from the hadi but you can’t eat from the Jizah of the saeed when you are hunting and some others as well. And he says that Imam Abu Hanifa says that you could eat from any of the hadis that’s linked to. **

** Tawaf to al qiran, but you can’t eat from any other wajib that you might have done a nazar. You couldn’t, but you can’t eat from the tawaf to and the qiran one. What are the ones that are extremely poor? **

** Then let them complete their **

** So he’s Alama Jabalil Mahali. He’s saying, ‘Yuzilu.’ So that ‘yuzilu’ is the tafsir of ‘yaqadhu.’ So let them remove their dirt. Tuffathum is when you don’t put oil on and you don’t clean yourself and you get all disheveled. So tuffath is the dirt under your nails used to be called tuffath, but then it means other things as well. So as a haji, you are not allowed. You’re supposed to be in that state of humbleness in front of Allah. Unkemptness when you’re not keep look after yourself. You’re not supposed to beautify yourself, so get rid of that. So let them do away with that self neglect in a way. Got two little buffer, so your nails along you cut it. You get rid of that and cut it. Obviously, hair in your private parts, wherever you clean yourself. **

** And that they should fulfill their vows. What were their vows from their offerings or sacrifices that they brought, or as part of the hajj? This is telling you the things that happen after Muzdalifah. You have to. You could after you become halal. When can you become halal? After you’ve done your hadi, you’ve done ta’awaf. Ta’awaf al ifada. From the ancient house. The old one because it was the first house that was founded for people. It’s also called attic. **

** Because Allah freed it, means to free something. Allah freed this house from any tyrant from having complete control over it for a long time, or Allah freed the house from being drowned at the time of the flood of Noah alayhi salam. So that’s another reason why it’s called ‘Baitul Atiq.’ So you have to do things in order. So you have to do Rami. After Muzdalifah you have to do Rami, then Nahr, then Halq, then Tawaf al ifadah. Tawaf al ifadah. Like I said, if you’re not doing Ifrad,

you’re doing Tamattu’ or you’re doing Qiran, then you have to. You can only become halal after you’ve done after your animal’s been. **

** Sacrifice, but then you still can’t have relations with your wife until you’ve done to offer your father anyway. So this is a khobar. So what’s hidden? The matter or the affair is like this. Meaning, all of these things that you’ve been told to do and what Allah’s talking about in terms of the hajj. Whoever venerates the sacraments of Allah, what is the sacredness of Allah? Here, ﻪﻛﺎﻬﺘﻧا ﻞﺤﻳ ﻻ ﺎﻣ. That is those things that it is not halal. It’s not halal means it’s prohibited. What’s prohibited? Its violation. Its violation is prohibited. So what was. So basically, this is these are all the things that Allah has made a person muqallaf of. **

** Wajib, farz, wajib sunnah, mandub, makruh haram. Being doing ta’adhim, meaning doing the farz, the wajib, the sunnah and staying away from haram. This is metaphorical for venerating. That’s when you are doing for Allah, meaning you follow all Allah’s commands. You accept them, you bow down to them, then this doing ta’adhim. **

** It is better for him with Allah in the akhira than what these are all good things in the eyes of Allah. But if a person doing bad things, then it’s better than that in their eyes. And the cutter have been made halal for you. Meaning, not just anyhow, but after doing after making them halal. Except for that which has been recited upon you in Surah Al-Ma’idah. There was a long list of if you include these animals as a completely separate to those animals that is must istithna munkatib. **

** But if you’re saying that it’s the same as that, then you can make it muttasil. Muttasil and unless the animal has been died before his death or strangled, then it’s depending on how you look at it. **

** And there was tahreem, so it’s halal. But the haram part in the ayah is when he says that when the animals died or when it’s strangled or any. It could be still part of the ayah. Could they still cattle? And in the ayah they say that the cattle are allowed except for these ones. First thing to go read so shun or avoid the filth. The idols. Why am I saying that? Because the min bayani is what you say. So it’s metaphorical. The idols are metaphorical filth. Min lil bayan, al ladhi, huwa al aultan, those al ladhi that which is the idols, wa sh tani qawlu azur an shun false speech. **

** So this is of arm of the ghast. Specific dirt or negativity is the idols, but general speaking is false speech. **

** It’s a way of tawqeef, not taqsees, because al-ibadat al-af’al ra’su zoor. Zoor. I was false speech. I share with Allah doing shirk with Allah because in your talbiyah, what they used to say in the previous times was labbaik la sharika lak ila sharikan huwa lak. Allah we are present. There is no partner for you except such

a partner who is for you. And you own everything that they own. So this says stuff like that shirk, talbiyah. You are not allowed to say that. This is part of that qaulu zul or shahadat al zul or a false witnessing so shun those things. **

** Huna fa’ala, whilst being in the hal, this hal, whilst being hanif to God. Whilst being purely muhlis to Allah. Muhlis. Being Muslims inclining away from every deen apart from His deen. Not being mushriks with Him. So this taqeed because hunafa’ is, Being away from shirk and not doing shirk is being a hanafi. Stakidu ma qablu. It says wa huma meaning hanafai lil lahi and ghayru mushrikin bihi. These are halves of the vow from the istanibu fustanibu. The fa’il inside there. Whoever does shirk with Allah, fakanna ma khara minas samaa that it is as though he has fallen, saqata minas samaa from the sky. **

** ُ ﺮْ ﻴ ﻄﻟا ُ ﻪُ ﻔِﻄﺨَْ ﺘَ ﻓ “And the birds snatch him” meaning they take him quickly. Or that the wind blows him with it. Meaning, the wind rocks him. In a far off place, what is this alluding to? Allah is saying that someone’s falling from the sky. When somebody falls from the sky, then death is inevitable. Doing shirk, destruction is inevitable. At the same time, you don’t have control over where you’re going to land. If you do land, the birds are going to come and eat from you, and they’re going to grab you from the air. **

** And also, there is no way that anybody is going to save you. Doing shirk. There is no way out. That’s why he says, ‘and these things that la yurja khala suhu.’ His saving is not hoped for. A person that’s falling from the sky. His saving is not hoped for. Valika yuqadru qabluhu al amr muta’akidun. Same as before when it came, ‘that the matter is such,’ you know it came before. ‘Al amru dhalik al maz kur’ that the matter or the affair is such that when you offer them to Allah, whoever venerates the sacrificial things of Allah, sacraments of Allah. **

** But Allah is going to go towards a slightly different tafsir. He’s going to say that the signs of Allah, the sacraments of Allah over here, because of the context of the verse, are those camels that are sacrificed. But it can be general meaning as well. It could yes what? For inna ta’adimuhā verily its veneration, veneration of what? What’s this shay’ that he’s talking about? Wa hiya al budunul lati tudalil haram. These are the Beast of sacrifice, the camels that which is offered for the haram to the haram. In that they are made good. You pick the best animals. Umar ibn al Khattab says he picked when he was going to sacrifice the animal, and he picked for his hadith like something that was really expensive. Three hundred dinars he picked. **

** To and that you fatten the animal because you are going to sacrifice it for Allah. Min taqwal qulub is from the piety of the hearts, derives from the piety of the hearts of those individuals. Minhu from them. Wasumiyat shaya’ir and it is named shaya’ir why these animals named shaya’ir li ashariha because of their markings. Bima tuarfu bihi that they are recognized with it that these are Hadi.

When you see the animals, you know that they’re Hadi so they marked out. In that for example what they used to do, they used to cut with iron, they used to jab or pierce its hump, and then the blood used to come out and then used to mark it and say, these are the Hadis or they used to put sandals around their neck.

**

** Whatever a person had said in the loins of their fathers, meaning or in the wombs of their mothers, meaning before they even came on the earth, whatever Allah had ordained for them of the hajj by them, saying “labb aik Allahumma labb aik”, the number of times they said, this is the number of times that they will do hajj according to Tashriq. And they will come from every distant land, and they will come on every animal, meaning people will come. And that’s what we see happening. Allah Subhanahu wa Ta’ala he continues: “A’udhu billahi min ash-shaytan ir-rajim. Bismillahir-Rahmanir-Rahim.” “Li yashhadu manaf’a alayhim wa yadkuru ismullahi fi ayyamin ma’aloomatin 'ala ma razaqahum 'ala ma razaqahum min bahimatin an’am. Fa kulu minha wa at’imul ba’isal faqir.” So that they may witness, li yashhadu, meaning. **

** They may be present before, so they may witness ‘manaf ala, ala hum’ the beneficial things for them. To them. When you are going on hajj, in the dunya by doing tijarah. So tijarah is allowed whilst you are traveling your haji. That’s not your maksud. Your maksud is hajj, but obviously, on the way, you might be a means of you making some money. Or in the akhira, obviously that’s a given. Or both of them are qalad; these are all valid goals. He didn’t say ‘manaf’i alayhi’ was manaf’i alayhi could be. **

** Duniawi benefit. Could you be akhiri so that they may witness the akhiri benefits of akhirah or in both of them? Person goes for hajj. You can see even spiritual, but he feels it a person. He sees the duniawi and akhiri benefits and that they mentioned the name of Allah in the known days. **

** Appointed days, and mention Allah’s name in the appointed days. So as you are about to do the zabah, you mention Allah’s name also when preparing the hadi. And also, you mention Allah’s name in these days even more than other days. They are the best days to do good actions. So what are these? The ten days of Hajj, Arafah or the Day of Arafah or Nahr. **

** The deal of eat next day tenth, to the end of Yomul Arafah. It’s not in here, but I am quite sure. This is the same reason, one of the reasons why we do after salah. We pray there, but I might be wrong. I think there might be something that they take out from that, and there’ll be other reasons as well. Again, these are all different valid goals upon the fact that on account of what he gave them.

**

** From grazing animal livestock: camels, cows, sheep. That which is sacrificed on the day of Eid, and after it meaning after these animals in terms of. **

** From the offerings and sacrifices, so eat from them if they are permissible. **

** Recommended, so you see, I said permissible because it says that ﺎﻬَﻨِْ ﻣ اﻮُ ﻠُﻜَ ﻓ is something that’s permissible. Why Allah telling you to eat? Because in the time of Jahiliyyah, they used to think that it wasn’t allowed to eat from the Hadia. Allah told them to go against that. So although ulama say that if the Hadia is Nafil, then you can eat from it. But the ijtihad is if the hadi is wajib, that Imam Shafi’i says that you can’t eat from it. Malik says you can’t eat from every hadi. Every wajib, you can eat from the hadi but you can’t eat from the Jizah of the saeed when you are hunting and some others as well. And he says that Imam Abu Hanifa says that you could eat from any of the hadis that’s linked to. **

** Tawaf to al qiran, but you can’t eat from any other wajib that you might have done a nazar. You couldn’t, but you can’t eat from the tawaf to and the qiran one. What are the ones that are extremely poor? **

** Then let them complete their **

** So he’s Alama Jabalil Mahali. He’s saying, ‘Yuzilu.’ So that ‘yuzilu’ is the tafsir of ‘yaqadhu.’ So let them remove their dirt. Tuffathum is when you don’t put oil on and you don’t clean yourself and you get all disheveled. So tuffath is the dirt under your nails used to be called tuffath, but then it means other things as well. So as a haji, you are not allowed. You’re supposed to be in that state of humbleness in front of Allah. Unkemptness when you’re not keep look after yourself. You’re not supposed to beautify yourself, so get rid of that. So let them do away with that self neglect in a way. Got two little buffer, so your nails along you cut it. You get rid of that and cut it. Obviously, hair in your private parts, wherever you clean yourself. **

** And that they should fulfill their vows. What were their vows from their offerings or sacrifices that they brought, or as part of the hajj? This is telling you the things that happen after Muzdalifah. You have to. You could after you become halal. When can you become halal? After you’ve done your hadi, you’ve done ta’awaf. Ta’awaf al ifada. From the ancient house. The old one because it was the first house that was founded for people. It’s also called attic. **

** Because Allah freed it, means to free something. Allah freed this house from any tyrant from having complete control over it for a long time, or Allah freed the house from being drowned at the time of the flood of Noah alayhi salam. So that’s another reason why it’s called ‘Baitul Atiq.’ So you have to do things in order. So you have to do Rami. After Muzdalifah you have to do Rami, then Nahr, then Halq, then Tawaf al ifadah. Tawaf al ifadah. Like I said, if you’re not doing Ifrad,

you’re doing Tamattu’ or you’re doing Qiran, then you have to. You can only become halal after you’ve done after your animal’s been. **

** Sacrifice, but then you still can’t have relations with your wife until you’ve done to offer your father anyway. So this is a khobar. So what’s hidden? The matter or the affair is like this. Meaning, all of these things that you’ve been told to do and what Allah’s talking about in terms of the hajj. Whoever venerates the sacraments of Allah, what is the sacredness of Allah? Here, ﻪﻛﺎﻬﺘﻧا ﻞﺤﻳ ﻻ ﺎﻣ. That is those things that it is not halal. It’s not halal means it’s prohibited. What’s prohibited? Its violation. Its violation is prohibited. So what was. So basically, this is these are all the things that Allah has made a person muqallaf of. **

** Wajib, farz, wajib sunnah, mandub, makruh haram. Being doing ta’adhim, meaning doing the farz, the wajib, the sunnah and staying away from haram. This is metaphorical for venerating. That’s when you are doing for Allah, meaning you follow all Allah’s commands. You accept them, you bow down to them, then this doing ta’adhim. **

** It is better for him with Allah in the akhira than what these are all good things in the eyes of Allah. But if a person doing bad things, then it’s better than that in their eyes. And the cutter have been made halal for you. Meaning, not just anyhow, but after doing after making them halal. Except for that which has been recited upon you in Surah Al-Ma’idah. There was a long list of if you include these animals as a completely separate to those animals that is must istithna munkatib. **

** But if you’re saying that it’s the same as that, then you can make it muttasil. Muttasil and unless the animal has been died before his death or strangled, then it’s depending on how you look at it. **

** And there was tahreem, so it’s halal. But the haram part in the ayah is when he says that when the animals died or when it’s strangled or any. It could be still part of the ayah. Could they still cattle? And in the ayah they say that the cattle are allowed except for these ones. First thing to go read so shun or avoid the filth. The idols. Why am I saying that? Because the min bayani is what you say. So it’s metaphorical. The idols are metaphorical filth. Min lil bayan, al ladhi, huwa al aultan, those al ladhi that which is the idols, wa sh tani qawlu azur an shun false speech. **

** So this is of arm of the ghast. Specific dirt or negativity is the idols, but general speaking is false speech. **

** It’s a way of tawqeef, not taqsees, because al-ibadat al-af’al ra’su zoor. Zoor. I was false speech. I share with Allah doing shirk with Allah because in your talbiyah, what they used to say in the previous times was labbaik la sharika lak ila sharikan huwa lak. Allah we are present. There is no partner for you except such

a partner who is for you. And you own everything that they own. So this says stuff like that shirk, talbiyah. You are not allowed to say that. This is part of that qaulu zul or shahadat al zul or a false witnessing so shun those things. **

** Huna fa’ala, whilst being in the hal, this hal, whilst being hanif to God. Whilst being purely muhlis to Allah. Muhlis. Being Muslims inclining away from every deen apart from His deen. Not being mushriks with Him. So this taqeed because hunafa’ is, Being away from shirk and not doing shirk is being a hanafi. Stakidu ma qablu. It says wa huma meaning hanafai lil lahi and ghayru mushrikin bihi. These are halves of the vow from the istanibu fustanibu. The fa’il inside there. Whoever does shirk with Allah, fakanna ma khara minas samaa that it is as though he has fallen, saqata minas samaa from the sky. **

** ُ ﺮْ ﻴ ﻄﻟا ُ ﻪُ ﻔِﻄﺨَْ ﺘَ ﻓ “And the birds snatch him” meaning they take him quickly. Or that the wind blows him with it. Meaning, the wind rocks him. In a far off place, what is this alluding to? Allah is saying that someone’s falling from the sky. When somebody falls from the sky, then death is inevitable. Doing shirk, destruction is inevitable. At the same time, you don’t have control over where you’re going to land. If you do land, the birds are going to come and eat from you, and they’re going to grab you from the air. **

** And also, there is no way that anybody is going to save you. Doing shirk. There is no way out. That’s why he says, ‘and these things that la yurja khala suhu.’ His saving is not hoped for. A person that’s falling from the sky. His saving is not hoped for. Valika yuqadru qabluhu al amr muta’akidun. Same as before when it came, ‘that the matter is such,’ you know it came before. ‘Al amru dhalik al maz kur’ that the matter or the affair is such that when you offer them to Allah, whoever venerates the sacrificial things of Allah, sacraments of Allah. **

** But Allah is going to go towards a slightly different tafsir. He’s going to say that the signs of Allah, the sacraments of Allah over here, because of the context of the verse, are those camels that are sacrificed. But it can be general meaning as well. It could yes what? For inna ta’adimuhā verily its veneration, veneration of what? What’s this shay’ that he’s talking about? Wa hiya al budunul lati tudalil haram. These are the Beast of sacrifice, the camels that which is offered for the haram to the haram. In that they are made good. You pick the best animals. Umar ibn al Khattab says he picked when he was going to sacrifice the animal, and he picked for his hadith like something that was really expensive. Three hundred dinars he picked. **

** To and that you fatten the animal because you are going to sacrifice it for Allah. Min taqwal qulub is from the piety of the hearts, derives from the piety of the hearts of those individuals. Minhu from them. Wasumiyat shaya’ir and it is named shaya’ir why these animals named shaya’ir li ashariha because of their markings. Bima tuarfu bihi that they are recognized with it that these are Hadi.

When you see the animals, you know that they’re Hadi so they marked out. In that for example what they used to do, they used to cut with iron, they used to jab or pierce its hump, and then the blood used to come out and then used to mark it and say, these are the Hadis or they used to put sandals around their neck.

**

** Whatever a person had said in the loins of their fathers, meaning or in the wombs of their mothers, meaning before they even came on the earth, whatever Allah had ordained for them of the hajj by them, saying “labb aik Allahumma labb aik”, the number of times they said, this is the number of times that they will do hajj according to Tashriq. And they will come from every distant land, and they will come on every animal, meaning people will come. And that’s what we see happening. Allah Subhanahu wa Ta’ala he continues: “A’udhu billahi min ash-shaytan ir-rajim. Bismillahir-Rahmanir-Rahim.” “Li yashhadu manaf’a alayhim wa yadkuru ismullahi fi ayyamin ma’aloomatin 'ala ma razaqahum 'ala ma razaqahum min bahimatin an’am. Fa kulu minha wa at’imul ba’isal faqir.” So that they may witness, li yashhadu, meaning. **

** They may be present before, so they may witness ‘manaf ala, ala hum’ the beneficial things for them. To them. When you are going on hajj, in the dunya by doing tijarah. So tijarah is allowed whilst you are traveling your haji. That’s not your maksud. Your maksud is hajj, but obviously, on the way, you might be a means of you making some money. Or in the akhira, obviously that’s a given. Or both of them are qalad; these are all valid goals. He didn’t say ‘manaf’i alayhi’ was manaf’i alayhi could be. **

** Duniawi benefit. Could you be akhiri so that they may witness the akhiri benefits of akhirah or in both of them? Person goes for hajj. You can see even spiritual, but he feels it a person. He sees the duniawi and akhiri benefits and that they mentioned the name of Allah in the known days. **

** Appointed days, and mention Allah’s name in the appointed days. So as you are about to do the zabah, you mention Allah’s name also when preparing the hadi. And also, you mention Allah’s name in these days even more than other days. They are the best days to do good actions. So what are these? The ten days of Hajj, Arafah or the Day of Arafah or Nahr. **

** The deal of eat next day tenth, to the end of Yomul Arafah. It’s not in here, but I am quite sure. This is the same reason, one of the reasons why we do after salah. We pray there, but I might be wrong. I think there might be something that they take out from that, and there’ll be other reasons as well. Again, these are all different valid goals upon the fact that on account of what he gave them.

**

** From grazing animal livestock: camels, cows, sheep. That which is sacrificed on the day of Eid, and after it meaning after these animals in terms of. **

** From the offerings and sacrifices, so eat from them if they are permissible. **

** Recommended, so you see, I said permissible because it says that ﺎﻬَﻨِْ ﻣ اﻮُ ﻠُﻜَ ﻓ is something that’s permissible. Why Allah telling you to eat? Because in the time of Jahiliyyah, they used to think that it wasn’t allowed to eat from the Hadia. Allah told them to go against that. So although ulama say that if the Hadia is Nafil, then you can eat from it. But the ijtihad is if the hadi is wajib, that Imam Shafi’i says that you can’t eat from it. Malik says you can’t eat from every hadi. Every wajib, you can eat from the hadi but you can’t eat from the Jizah of the saeed when you are hunting and some others as well. And he says that Imam Abu Hanifa says that you could eat from any of the hadis that’s linked to. **

** Tawaf to al qiran, but you can’t eat from any other wajib that you might have done a nazar. You couldn’t, but you can’t eat from the tawaf to and the qiran one. What are the ones that are extremely poor? **

** Then let them complete their **

** So he’s Alama Jabalil Mahali. He’s saying, ‘Yuzilu.’ So that ‘yuzilu’ is the tafsir of ‘yaqadhu.’ So let them remove their dirt. Tuffathum is when you don’t put oil on and you don’t clean yourself and you get all disheveled. So tuffath is the dirt under your nails used to be called tuffath, but then it means other things as well. So as a haji, you are not allowed. You’re supposed to be in that state of humbleness in front of Allah. Unkemptness when you’re not keep look after yourself. You’re not supposed to beautify yourself, so get rid of that. So let them do away with that self neglect in a way. Got two little buffer, so your nails along you cut it. You get rid of that and cut it. Obviously, hair in your private parts, wherever you clean yourself. **

** And that they should fulfill their vows. What were their vows from their offerings or sacrifices that they brought, or as part of the hajj? This is telling you the things that happen after Muzdalifah. You have to. You could after you become halal. When can you become halal? After you’ve done your hadi, you’ve done ta’awaf. Ta’awaf al ifada. From the ancient house. The old one because it was the first house that was founded for people. It’s also called attic. **

** Because Allah freed it, means to free something. Allah freed this house from any tyrant from having complete control over it for a long time, or Allah freed the house from being drowned at the time of the flood of Noah alayhi salam. So that’s another reason why it’s called ‘Baitul Atiq.’ So you have to do things in order. So you have to do Rami. After Muzdalifah you have to do Rami, then Nahr, then Halq, then Tawaf al ifadah. Tawaf al ifadah. Like I said, if you’re not doing Ifrad,

you’re doing Tamattu’ or you’re doing Qiran, then you have to. You can only become halal after you’ve done after your animal’s been. **

** Sacrifice, but then you still can’t have relations with your wife until you’ve done to offer your father anyway. So this is a khobar. So what’s hidden? The matter or the affair is like this. Meaning, all of these things that you’ve been told to do and what Allah’s talking about in terms of the hajj. Whoever venerates the sacraments of Allah, what is the sacredness of Allah? Here, ﻪﻛﺎﻬﺘﻧا ﻞﺤﻳ ﻻ ﺎﻣ. That is those things that it is not halal. It’s not halal means it’s prohibited. What’s prohibited? Its violation. Its violation is prohibited. So what was. So basically, this is these are all the things that Allah has made a person muqallaf of. **

** Wajib, farz, wajib sunnah, mandub, makruh haram. Being doing ta’adhim, meaning doing the farz, the wajib, the sunnah and staying away from haram. This is metaphorical for venerating. That’s when you are doing for Allah, meaning you follow all Allah’s commands. You accept them, you bow down to them, then this doing ta’adhim. **

** It is better for him with Allah in the akhira than what these are all good things in the eyes of Allah. But if a person doing bad things, then it’s better than that in their eyes. And the cutter have been made halal for you. Meaning, not just anyhow, but after doing after making them halal. Except for that which has been recited upon you in Surah Al-Ma’idah. There was a long list of if you include these animals as a completely separate to those animals that is must istithna munkatib. **

** But if you’re saying that it’s the same as that, then you can make it muttasil. Muttasil and unless the animal has been died before his death or strangled, then it’s depending on how you look at it. **

** And there was tahreem, so it’s halal. But the haram part in the ayah is when he says that when the animals died or when it’s strangled or any. It could be still part of the ayah. Could they still cattle? And in the ayah they say that the cattle are allowed except for these ones. First thing to go read so shun or avoid the filth. The idols. Why am I saying that? Because the min bayani is what you say. So it’s metaphorical. The idols are metaphorical filth. Min lil bayan, al ladhi, huwa al aultan, those al ladhi that which is the idols, wa sh tani qawlu azur an shun false speech. **

** So this is of arm of the ghast. Specific dirt or negativity is the idols, but general speaking is false speech. **

** It’s a way of tawqeef, not taqsees, because al-ibadat al-af’al ra’su zoor. Zoor. I was false speech. I share with Allah doing shirk with Allah because in your talbiyah, what they used to say in the previous times was labbaik la sharika lak ila sharikan huwa lak. Allah we are present. There is no partner for you except such

a partner who is for you. And you own everything that they own. So this says stuff like that shirk, talbiyah. You are not allowed to say that. This is part of that qaulu zul or shahadat al zul or a false witnessing so shun those things. **

** Huna fa’ala, whilst being in the hal, this hal, whilst being hanif to God. Whilst being purely muhlis to Allah. Muhlis. Being Muslims inclining away from every deen apart from His deen. Not being mushriks with Him. So this taqeed because hunafa’ is, Being away from shirk and not doing shirk is being a hanafi. Stakidu ma qablu. It says wa huma meaning hanafai lil lahi and ghayru mushrikin bihi. These are halves of the vow from the istanibu fustanibu. The fa’il inside there. Whoever does shirk with Allah, fakanna ma khara minas samaa that it is as though he has fallen, saqata minas samaa from the sky. **

** ُ ﺮْ ﻴ ﻄﻟا ُ ﻪُ ﻔِﻄﺨَْ ﺘَ ﻓ “And the birds snatch him” meaning they take him quickly. Or that the wind blows him with it. Meaning, the wind rocks him. In a far off place, what is this alluding to? Allah is saying that someone’s falling from the sky. When somebody falls from the sky, then death is inevitable. Doing shirk, destruction is inevitable. At the same time, you don’t have control over where you’re going to land. If you do land, the birds are going to come and eat from you, and they’re going to grab you from the air. **

** And also, there is no way that anybody is going to save you. Doing shirk. There is no way out. That’s why he says, ‘and these things that la yurja khala suhu.’ His saving is not hoped for. A person that’s falling from the sky. His saving is not hoped for. Valika yuqadru qabluhu al amr muta’akidun. Same as before when it came, ‘that the matter is such,’ you know it came before. ‘Al amru dhalik al maz kur’ that the matter or the affair is such that when you offer them to Allah, whoever venerates the sacrificial things of Allah, sacraments of Allah. **

** But Allah is going to go towards a slightly different tafsir. He’s going to say that the signs of Allah, the sacraments of Allah over here, because of the context of the verse, are those camels that are sacrificed. But it can be general meaning as well. It could yes what? For inna ta’adimuhā verily its veneration, veneration of what? What’s this shay’ that he’s talking about? Wa hiya al budunul lati tudalil haram. These are the Beast of sacrifice, the camels that which is offered for the haram to the haram. In that they are made good. You pick the best animals. Umar ibn al Khattab says he picked when he was going to sacrifice the animal, and he picked for his hadith like something that was really expensive. Three hundred dinars he picked. **

** To and that you fatten the animal because you are going to sacrifice it for Allah. Min taqwal qulub is from the piety of the hearts, derives from the piety of the hearts of those individuals. Minhu from them. Wasumiyat shaya’ir and it is named shaya’ir why these animals named shaya’ir li ashariha because of their markings. Bima tuarfu bihi that they are recognized with it that these are Hadi.

When you see the animals, you know that they’re Hadi so they marked out. In that for example what they used to do, they used to cut with iron, they used to jab or pierce its hump, and then the blood used to come out and then used to mark it and say, these are the Hadis or they used to put sandals around their neck.

**

** Whatever a person had said in the loins of their fathers, meaning or in the wombs of their mothers, meaning before they even came on the earth, whatever Allah had ordained for them of the hajj by them, saying “labb aik Allahumma labb aik”, the number of times they said, this is the number of times that they will do hajj according to Tashriq. And they will come from every distant land, and they will come on every animal, meaning people will come. And that’s what we see happening. Allah Subhanahu wa Ta’ala he continues: “A’udhu billahi min ash-shaytan ir-rajim. Bismillahir-Rahmanir-Rahim.” “Li yashhadu manaf’a alayhim wa yadkuru ismullahi fi ayyamin ma’aloomatin 'ala ma razaqahum 'ala ma razaqahum min bahimatin an’am. Fa kulu minha wa at’imul ba’isal faqir.” So that they may witness, li yashhadu, meaning. **

** They may be present before, so they may witness ‘manaf ala, ala hum’ the beneficial things for them. To them. When you are going on hajj, in the dunya by doing tijarah. So tijarah is allowed whilst you are traveling your haji. That’s not your maksud. Your maksud is hajj, but obviously, on the way, you might be a means of you making some money. Or in the akhira, obviously that’s a given. Or both of them are qalad; these are all valid goals. He didn’t say ‘manaf’i alayhi’ was manaf’i alayhi could be. **

** Duniawi benefit. Could you be akhiri so that they may witness the akhiri benefits of akhirah or in both of them? Person goes for hajj. You can see even spiritual, but he feels it a person. He sees the duniawi and akhiri benefits and that they mentioned the name of Allah in the known days. **

** Appointed days, and mention Allah’s name in the appointed days. So as you are about to do the zabah, you mention Allah’s name also when preparing the hadi. And also, you mention Allah’s name in these days even more than other days. They are the best days to do good actions. So what are these? The ten days of Hajj, Arafah or the Day of Arafah or Nahr. **

** The deal of eat next day tenth, to the end of Yomul Arafah. It’s not in here, but I am quite sure. This is the same reason, one of the reasons why we do after salah. We pray there, but I might be wrong. I think there might be something that they take out from that, and there’ll be other reasons as well. Again, these are all different valid goals upon the fact that on account of what he gave them.

**

** From grazing animal livestock: camels, cows, sheep. That which is sacrificed on the day of Eid, and after it meaning after these animals in terms of. **

** From the offerings and sacrifices, so eat from them if they are permissible. **

** Recommended, so you see, I said permissible because it says that ﺎﻬَﻨِْ ﻣ اﻮُ ﻠُﻜَ ﻓ is something that’s permissible. Why Allah telling you to eat? Because in the time of Jahiliyyah, they used to think that it wasn’t allowed to eat from the Hadia. Allah told them to go against that. So although ulama say that if the Hadia is Nafil, then you can eat from it. But the ijtihad is if the hadi is wajib, that Imam Shafi’i says that you can’t eat from it. Malik says you can’t eat from every hadi. Every wajib, you can eat from the hadi but you can’t eat from the Jizah of the saeed when you are hunting and some others as well. And he says that Imam Abu Hanifa says that you could eat from any of the hadis that’s linked to. **

** Tawaf to al qiran, but you can’t eat from any other wajib that you might have done a nazar. You couldn’t, but you can’t eat from the tawaf to and the qiran one. What are the ones that are extremely poor? **

** Then let them complete their **

** So he’s Alama Jabalil Mahali. He’s saying, ‘Yuzilu.’ So that ‘yuzilu’ is the tafsir of ‘yaqadhu.’ So let them remove their dirt. Tuffathum is when you don’t put oil on and you don’t clean yourself and you get all disheveled. So tuffath is the dirt under your nails used to be called tuffath, but then it means other things as well. So as a haji, you are not allowed. You’re supposed to be in that state of humbleness in front of Allah. Unkemptness when you’re not keep look after yourself. You’re not supposed to beautify yourself, so get rid of that. So let them do away with that self neglect in a way. Got two little buffer, so your nails along you cut it. You get rid of that and cut it. Obviously, hair in your private parts, wherever you clean yourself. **

** And that they should fulfill their vows. What were their vows from their offerings or sacrifices that they brought, or as part of the hajj? This is telling you the things that happen after Muzdalifah. You have to. You could after you become halal. When can you become halal? After you’ve done your hadi, you’ve done ta’awaf. Ta’awaf al ifada. From the ancient house. The old one because it was the first house that was founded for people. It’s also called attic. **

** Because Allah freed it, means to free something. Allah freed this house from any tyrant from having complete control over it for a long time, or Allah freed the house from being drowned at the time of the flood of Noah alayhi salam. So that’s another reason why it’s called ‘Baitul Atiq.’ So you have to do things in order. So you have to do Rami. After Muzdalifah you have to do Rami, then Nahr, then Halq, then Tawaf al ifadah. Tawaf al ifadah. Like I said, if you’re not doing Ifrad,

you’re doing Tamattu’ or you’re doing Qiran, then you have to. You can only become halal after you’ve done after your animal’s been. **

** Sacrifice, but then you still can’t have relations with your wife until you’ve done to offer your father anyway. So this is a khobar. So what’s hidden? The matter or the affair is like this. Meaning, all of these things that you’ve been told to do and what Allah’s talking about in terms of the hajj. Whoever venerates the sacraments of Allah, what is the sacredness of Allah? Here, ﻪﻛﺎﻬﺘﻧا ﻞﺤﻳ ﻻ ﺎﻣ. That is those things that it is not halal. It’s not halal means it’s prohibited. What’s prohibited? Its violation. Its violation is prohibited. So what was. So basically, this is these are all the things that Allah has made a person muqallaf of. **

** Wajib, farz, wajib sunnah, mandub, makruh haram. Being doing ta’adhim, meaning doing the farz, the wajib, the sunnah and staying away from haram. This is metaphorical for venerating. That’s when you are doing for Allah, meaning you follow all Allah’s commands. You accept them, you bow down to them, then this doing ta’adhim. **

** It is better for him with Allah in the akhira than what these are all good things in the eyes of Allah. But if a person doing bad things, then it’s better than that in their eyes. And the cutter have been made halal for you. Meaning, not just anyhow, but after doing after making them halal. Except for that which has been recited upon you in Surah Al-Ma’idah. There was a long list of if you include these animals as a completely separate to those animals that is must istithna munkatib. **

** But if you’re saying that it’s the same as that, then you can make it muttasil. Muttasil and unless the animal has been died before his death or strangled, then it’s depending on how you look at it. **

** And there was tahreem, so it’s halal. But the haram part in the ayah is when he says that when the animals died or when it’s strangled or any. It could be still part of the ayah. Could they still cattle? And in the ayah they say that the cattle are allowed except for these ones. First thing to go read so shun or avoid the filth. The idols. Why am I saying that? Because the min bayani is what you say. So it’s metaphorical. The idols are metaphorical filth. Min lil bayan, al ladhi, huwa al aultan, those al ladhi that which is the idols, wa sh tani qawlu azur an shun false speech. **

** So this is of arm of the ghast. Specific dirt or negativity is the idols, but general speaking is false speech. **

** It’s a way of tawqeef, not taqsees, because al-ibadat al-af’al ra’su zoor. Zoor. I was false speech. I share with Allah doing shirk with Allah because in your talbiyah, what they used to say in the previous times was labbaik la sharika lak ila sharikan huwa lak. Allah we are present. There is no partner for you except such

a partner who is for you. And you own everything that they own. So this says stuff like that shirk, talbiyah. You are not allowed to say that. This is part of that qaulu zul or shahadat al zul or a false witnessing so shun those things. **

** Huna fa’ala, whilst being in the hal, this hal, whilst being hanif to God. Whilst being purely muhlis to Allah. Muhlis. Being Muslims inclining away from every deen apart from His deen. Not being mushriks with Him. So this taqeed because hunafa’ is, Being away from shirk and not doing shirk is being a hanafi. Stakidu ma qablu. It says wa huma meaning hanafai lil lahi and ghayru mushrikin bihi. These are halves of the vow from the istanibu fustanibu. The fa’il inside there. Whoever does shirk with Allah, fakanna ma khara minas samaa that it is as though he has fallen, saqata minas samaa from the sky. **

** ُ ﺮْ ﻴ ﻄﻟا ُ ﻪُ ﻔِﻄﺨَْ ﺘَ ﻓ “And the birds snatch him” meaning they take him quickly. Or that the wind blows him with it. Meaning, the wind rocks him. In a far off place, what is this alluding to? Allah is saying that someone’s falling from the sky. When somebody falls from the sky, then death is inevitable. Doing shirk, destruction is inevitable. At the same time, you don’t have control over where you’re going to land. If you do land, the birds are going to come and eat from you, and they’re going to grab you from the air. **

** And also, there is no way that anybody is going to save you. Doing shirk. There is no way out. That’s why he says, ‘and these things that la yurja khala suhu.’ His saving is not hoped for. A person that’s falling from the sky. His saving is not hoped for. Valika yuqadru qabluhu al amr muta’akidun. Same as before when it came, ‘that the matter is such,’ you know it came before. ‘Al amru dhalik al maz kur’ that the matter or the affair is such that when you offer them to Allah, whoever venerates the sacrificial things of Allah, sacraments of Allah. **

** But Allah is going to go towards a slightly different tafsir. He’s going to say that the signs of Allah, the sacraments of Allah over here, because of the context of the verse, are those camels that are sacrificed. But it can be general meaning as well. It could yes what? For inna ta’adimuhā verily its veneration, veneration of what? What’s this shay’ that he’s talking about? Wa hiya al budunul lati tudalil haram. These are the Beast of sacrifice, the camels that which is offered for the haram to the haram. In that they are made good. You pick the best animals. Umar ibn al Khattab says he picked when he was going to sacrifice the animal, and he picked for his hadith like something that was really expensive. Three hundred dinars he picked. **

** To and that you fatten the animal because you are going to sacrifice it for Allah. Min taqwal qulub is from the piety of the hearts, derives from the piety of the hearts of those individuals. Minhu from them. Wasumiyat shaya’ir and it is named shaya’ir why these animals named shaya’ir li ashariha because of their markings. Bima tuarfu bihi that they are recognized with it that these are Hadi.

When you see the animals, you know that they’re Hadi so they marked out. In that for example what they used to do, they used to cut with iron, they used to jab or pierce its hump, and then the blood used to come out and then used to mark it and say, these are the Hadis or they used to put sandals around their neck.

**

** Whatever a person had said in the loins of their fathers, meaning or in the wombs of their mothers, meaning before they even came on the earth, whatever Allah had ordained for them of the hajj by them, saying “labb aik Allahumma labb aik”, the number of times they said, this is the number of times that they will do hajj according to Tashriq. And they will come from every distant land, and they will come on every animal, meaning people will come. And that’s what we see happening. Allah Subhanahu wa Ta’ala he continues: “A’udhu billahi min ash-shaytan ir-rajim. Bismillahir-Rahmanir-Rahim.” “Li yashhadu manaf’a alayhim wa yadkuru ismullahi fi ayyamin ma’aloomatin 'ala ma razaqahum 'ala ma razaqahum min bahimatin an’am. Fa kulu minha wa at’imul ba’isal faqir.” So that they may witness, li yashhadu, meaning. **

** They may be present before, so they may witness ‘manaf ala, ala hum’ the beneficial things for them. To them. When you are going on hajj, in the dunya by doing tijarah. So tijarah is allowed whilst you are traveling your haji. That’s not your maksud. Your maksud is hajj, but obviously, on the way, you might be a means of you making some money. Or in the akhira, obviously that’s a given. Or both of them are qalad; these are all valid goals. He didn’t say ‘manaf’i alayhi’ was manaf’i alayhi could be. **

** Duniawi benefit. Could you be akhiri so that they may witness the akhiri benefits of akhirah or in both of them? Person goes for hajj. You can see even spiritual, but he feels it a person. He sees the duniawi and akhiri benefits and that they mentioned the name of Allah in the known days. **

** Appointed days, and mention Allah’s name in the appointed days. So as you are about to do the zabah, you mention Allah’s name also when preparing the hadi. And also, you mention Allah’s name in these days even more than other days. They are the best days to do good actions. So what are these? The ten days of Hajj, Arafah or the Day of Arafah or Nahr. **

** The deal of eat next day tenth, to the end of Yomul Arafah. It’s not in here, but I am quite sure. This is the same reason, one of the reasons why we do after salah. We pray there, but I might be wrong. I think there might be something that they take out from that, and there’ll be other reasons as well. Again, these are all different valid goals upon the fact that on account of what he gave them.

**

** From grazing animal livestock: camels, cows, sheep. That which is sacrificed on the day of Eid, and after it meaning after these animals in terms of. **

** From the offerings and sacrifices, so eat from them if they are permissible. **

** Recommended, so you see, I said permissible because it says that ﺎﻬَﻨِْ ﻣ اﻮُ ﻠُﻜَ ﻓ is something that’s permissible. Why Allah telling you to eat? Because in the time of Jahiliyyah, they used to think that it wasn’t allowed to eat from the Hadia. Allah told them to go against that. So although ulama say that if the Hadia is Nafil, then you can eat from it. But the ijtihad is if the hadi is wajib, that Imam Shafi’i says that you can’t eat from it. Malik says you can’t eat from every hadi. Every wajib, you can eat from the hadi but you can’t eat from the Jizah of the saeed when you are hunting and some others as well. And he says that Imam Abu Hanifa says that you could eat from any of the hadis that’s linked to. **

** Tawaf to al qiran, but you can’t eat from any other wajib that you might have done a nazar. You couldn’t, but you can’t eat from the tawaf to and the qiran one. What are the ones that are extremely poor? **

** Then let them complete their **

** So he’s Alama Jabalil Mahali. He’s saying, ‘Yuzilu.’ So that ‘yuzilu’ is the tafsir of ‘yaqadhu.’ So let them remove their dirt. Tuffathum is when you don’t put oil on and you don’t clean yourself and you get all disheveled. So tuffath is the dirt under your nails used to be called tuffath, but then it means other things as well. So as a haji, you are not allowed. You’re supposed to be in that state of humbleness in front of Allah. Unkemptness when you’re not keep look after yourself. You’re not supposed to beautify yourself, so get rid of that. So let them do away with that self neglect in a way. Got two little buffer, so your nails along you cut it. You get rid of that and cut it. Obviously, hair in your private parts, wherever you clean yourself. **

** And that they should fulfill their vows. What were their vows from their offerings or sacrifices that they brought, or as part of the hajj? This is telling you the things that happen after Muzdalifah. You have to. You could after you become halal. When can you become halal? After you’ve done your hadi, you’ve done ta’awaf. Ta’awaf al ifada. From the ancient house. The old one because it was the first house that was founded for people. It’s also called attic. **

** Because Allah freed it, means to free something. Allah freed this house from any tyrant from having complete control over it for a long time, or Allah freed the house from being drowned at the time of the flood of Noah alayhi salam. So that’s another reason why it’s called ‘Baitul Atiq.’ So you have to do things in order. So you have to do Rami. After Muzdalifah you have to do Rami, then Nahr, then Halq, then Tawaf al ifadah. Tawaf al ifadah. Like I said, if you’re not doing Ifrad,

you’re doing Tamattu’ or you’re doing Qiran, then you have to. You can only become halal after you’ve done after your animal’s been. **

** Sacrifice, but then you still can’t have relations with your wife until you’ve done to offer your father anyway. So this is a khobar. So what’s hidden? The matter or the affair is like this. Meaning, all of these things that you’ve been told to do and what Allah’s talking about in terms of the hajj. Whoever venerates the sacraments of Allah, what is the sacredness of Allah? Here, ﻪﻛﺎﻬﺘﻧا ﻞﺤﻳ ﻻ ﺎﻣ. That is those things that it is not halal. It’s not halal means it’s prohibited. What’s prohibited? Its violation. Its violation is prohibited. So what was. So basically, this is these are all the things that Allah has made a person muqallaf of. **

** Wajib, farz, wajib sunnah, mandub, makruh haram. Being doing ta’adhim, meaning doing the farz, the wajib, the sunnah and staying away from haram. This is metaphorical for venerating. That’s when you are doing for Allah, meaning you follow all Allah’s commands. You accept them, you bow down to them, then this doing ta’adhim. **

** It is better for him with Allah in the akhira than what these are all good things in the eyes of Allah. But if a person doing bad things, then it’s better than that in their eyes. And the cutter have been made halal for you. Meaning, not just anyhow, but after doing after making them halal. Except for that which has been recited upon you in Surah Al-Ma’idah. There was a long list of if you include these animals as a completely separate to those animals that is must istithna munkatib. **

** But if you’re saying that it’s the same as that, then you can make it muttasil. Muttasil and unless the animal has been died before his death or strangled, then it’s depending on how you look at it. **

** And there was tahreem, so it’s halal. But the haram part in the ayah is when he says that when the animals died or when it’s strangled or any. It could be still part of the ayah. Could they still cattle? And in the ayah they say that the cattle are allowed except for these ones. First thing to go read so shun or avoid the filth. The idols. Why am I saying that? Because the min bayani is what you say. So it’s metaphorical. The idols are metaphorical filth. Min lil bayan, al ladhi, huwa al aultan, those al ladhi that which is the idols, wa sh tani qawlu azur an shun false speech. **

** So this is of arm of the ghast. Specific dirt or negativity is the idols, but general speaking is false speech. **

** It’s a way of tawqeef, not taqsees, because al-ibadat al-af’al ra’su zoor. Zoor. I was false speech. I share with Allah doing shirk with Allah because in your talbiyah, what they used to say in the previous times was labbaik la sharika lak ila sharikan huwa lak. Allah we are present. There is no partner for you except such

a partner who is for you. And you own everything that they own. So this says stuff like that shirk, talbiyah. You are not allowed to say that. This is part of that qaulu zul or shahadat al zul or a false witnessing so shun those things. **

** Huna fa’ala, whilst being in the hal, this hal, whilst being hanif to God. Whilst being purely muhlis to Allah. Muhlis. Being Muslims inclining away from every deen apart from His deen. Not being mushriks with Him. So this taqeed because hunafa’ is, Being away from shirk and not doing shirk is being a hanafi. Stakidu ma qablu. It says wa huma meaning hanafai lil lahi and ghayru mushrikin bihi. These are halves of the vow from the istanibu fustanibu. The fa’il inside there. Whoever does shirk with Allah, fakanna ma khara minas samaa that it is as though he has fallen, saqata minas samaa from the sky. **

** ُ ﺮْ ﻴ ﻄﻟا ُ ﻪُ ﻔِﻄﺨَْ ﺘَ ﻓ “And the birds snatch him” meaning they take him quickly. Or that the wind blows him with it. Meaning, the wind rocks him. In a far off place, what is this alluding to? Allah is saying that someone’s falling from the sky. When somebody falls from the sky, then death is inevitable. Doing shirk, destruction is inevitable. At the same time, you don’t have control over where you’re going to land. If you do land, the birds are going to come and eat from you, and they’re going to grab you from the air. **

** And also, there is no way that anybody is going to save you. Doing shirk. There is no way out. That’s why he says, ‘and these things that la yurja khala suhu.’ His saving is not hoped for. A person that’s falling from the sky. His saving is not hoped for. Valika yuqadru qabluhu al amr muta’akidun. Same as before when it came, ‘that the matter is such,’ you know it came before. ‘Al amru dhalik al maz kur’ that the matter or the affair is such that when you offer them to Allah, whoever venerates the sacrificial things of Allah, sacraments of Allah. **

** But Allah is going to go towards a slightly different tafsir. He’s going to say that the signs of Allah, the sacraments of Allah over here, because of the context of the verse, are those camels that are sacrificed. But it can be general meaning as well. It could yes what? For inna ta’adimuhā verily its veneration, veneration of what? What’s this shay’ that he’s talking about? Wa hiya al budunul lati tudalil haram. These are the Beast of sacrifice, the camels that which is offered for the haram to the haram. In that they are made good. You pick the best animals. Umar ibn al Khattab says he picked when he was going to sacrifice the animal, and he picked for his hadith like something that was really expensive. Three hundred dinars he picked. **

** To and that you fatten the animal because you are going to sacrifice it for Allah. Min taqwal qulub is from the piety of the hearts, derives from the piety of the hearts of those individuals. Minhu from them. Wasumiyat shaya’ir and it is named shaya’ir why these animals named shaya’ir li ashariha because of their markings. Bima tuarfu bihi that they are recognized with it that these are Hadi.

When you see the animals, you know that they’re Hadi so they marked out. In that for example what they used to do, they used to cut with iron, they used to jab or pierce its hump, and then the blood used to come out and then used to mark it and say, these are the Hadis or they used to put sandals around their neck.

On verse thirty nine, but it’s going to go back to verse thirty eight a little bit.

In the law, he repels from those who believe. Repels what it doesn’t say. So that’s why Imam Mahali says, “from the malice of the thing that is disliked.” “Ghawail” is the plural of “gha’ila,” something that reaches a person and he dislikes it, so Allah subhanahu wa ta’ala. It’s good news for the believer that Allah subhanahu wa ta’ala. The ending is going to be for the mu’minin because Allah subhanahu wa ta’ala is going to. And why is this verse brought here because Allah’s telling you before that to do hajj? How could you do hajj if the haram is not in your possession? If the haram is not reachable.

So Allah is saying, ‘Don’t worry, it is going to be in your possession. You will be able to do hajj.’ Or that a person who wants to do hajj, inshallah, in a way saying that don’t worry about going for hajj because Allah’s kantala, ultimately at all times, the Muslims will be in control, and you’ll be able to go for hajj. Either way, that’s just one way of looking at it because of the verses before. But either way it’s amm. The meaning is amm. Inna Allaha la yuhibbu al khawani.

Very Allah doesn’t love every treacherous one. In his entrustment, in his amanah, it’s supposed to be amanat amanatihi, al wa’izda amanatihi al awamir wal nawaheh. Whoever doesn’t fulfill them, the kafur, the ungrateful one. Because of his niamats and who are these? These are the mushrikin. Mushrikoon because mushrikoon are they’re always treacherous and they’re in every word. As for this, as for the sinning Muslim.

That’s not the case. So this a, al ma’na an annahu yu’aqibu hum. The very here as well will punish them. So this a warning to the disbeliever and previously, it was inna allaha yadfa’u ‘adu l-ladhina is good news for the umminin. Udhna lil ladhinay yuqatiluna or yuqatilun in our qira’. Permission has been given to those who fight if it’s or those who have been fought. Depending on the qiraat, who has been given permission for the mu’minin? What’s permission being given for? It doesn’t say in text. So he’s saying “you” for permission to be given that they can fight.

An, yes, so that’s the permission. That’s the maful night fight. This is the first ayah that was revealed in respect of jihad. Previous to this, so many places in the Quran, Allah said you can’t. The Prophet never had permission to react in

Makkah. This verse could have been revealed maybe at the end of the first year, beginning of the second year. Just before the battle of Badr, or when they started going out into the different Nubis was sending out different battalions to attack the caravans that were going past Medina. So why? Because they have been wronged.

How because of the means of, ْ ﻢُ ﻫﺎﻳِ إ َ ﻦﻳِ ﺮِ ﻓﺎَ ﻜْ ﻟا ِ ﻢْ ﻠُﻈﻟِ because of the oppression, of the kafirin dun tada. َ ﻦﻳِ ذﺎﻘَﻨﻟا ِ ﺮْ ﺴُ ﻧ ﻰٰ ﻠَﻋ َ ﻪ ﻠﻟا نإَِ و and verily Allah upon helping them is able. I’ve already done that. So this ﻦﯾدﺎﻘﻨﻟا ﺮﺼﻧ یﻠﻋ ﻪّٰ ﻠﻟا ناَٗ و is ﺔﻠﻤﺟ ﺔﻔﻧﺄﺘﺴﻣ. In brackets, And it’s in a way it’s like it’s just giving the Muslims a promise of help. Permission has been given to fight you fight in the way of Allah. Have I trust and Allah is going to help you. Whom will lead him? So whom he’s brought the word whom is.

ﻦﻳﺬﻟا is the لﻮﺻﻮﻣ of ﺮﺒﺧ. The mutarad is hum. They are those who have been expelled from their houses without right. In that being taken out, there was no right in that. اﻮﻟﻮﻘﻴﻧأﻻاإﻮﺟﺮﺧأﺎﻣ. They were not taken out, except that they said. So if you just read it، اﻮﻟﻮﻘﻳ أن ﻵإ ﻖﺣ ﺮﻴﻐﺑ ﻢﻫرﺎﻳد ﻦﻣ جﺮﺧأ ﻦﻳﺬﻟا. Except that they say. So this is called طﺮﻔﻣ ءﺎﻨﺜﺘﺳا where you don’t mention the thing that you’ve been taken out from the thing the exception is for what why اﻮﻟﻮﻘﻳ أن ﻵإ. It’s not mentioned in here, but you can take it from the context. That’s what he’s bought اﻮﺟﺮﺧأﺎﻣ. They were not taken out. Except.

Illa yqulu except that they said that they say ay bi qawlihim with their saying rabun allah. Our lord is what allah wahdahu. One day we used to say our lord is Allah, but now we say he was one. So wa hada qawluhu haqqun. And this statement “Rabbuna Allah Wahda” is correct, it’s true. If that was the only reason that they were taken out by saying something that’s right and correct, then being taken out of the house for this reason is wrong. ﻖَﺣ ِ ﺮْ ﻴَ ﻐِﺑ ُ ﻪُ ﺟاَ ﺮْ ﺧِ ﺈﻓَ. So then expelling because of it is an expelling that’s not right. ﻢُ ﻬﻀَﻌَْﺑ َ سﺎّ ﻨﻟا ِ ﻪّٰ ﻠﻟا َ ﻊَ ﻓَ د َ ﻻوَْأ َ ﻻوَ.

If Allah didn’t repel some of the people, so ‘but good bad,’ some of the people and who are these? The kafirin repel the kafirin by means of others by means of mu’minin. The second bar is mu’minin.

And the word ‘mujudun’ is hidden, ‘bin mu’minin mujudun.’ Because it’s trying to show that at the time of Musa alayhi salam. If there wasn’t Allah’s ruling of fighting the kuffar then, or having this ability of Allah subhanahu wa ta’ala using the believers to defend themselves, then the church then didn’t. Synagogues would have been destroyed at the time of Musa, and in the time of Isra’li Salamdi

churches, and in the time of Nabi Salawatul Masajid. And lahudimat or lahudimat it’s just two different qira’at. Destruction would have befallen.

Monasteries, for the monks. This saying that the sawami is actually for the sabi’un and wubiyah churches, for the Christians. What salawat synagogues? This is a Hebrew term. Kana is this is the worship place for the yahood in the Hebrew language, and masajid for the muslimin. It’s mentioned in it. Places mentioned these places that are mentioned. Allah’s name greatly.

And worship is cut off by their destruction. These places stopped; these are the places of worship, so worship is cut off. And Allah will surely show you how those who help Him. You help Allah by helping His deen, His awliya. Allah subhanahu wa ta’ala, what does He mean by ‘He helps the believers’? Meaning, He’ll make them give them success over their enemies. And what does He mean by ‘the Abyd helping the Rob’? That by fighting in His path and also by ulama, by wide hands stuff like that. Inna Allah al Qawwi al Azmatullah is all powerful ala khilkihi over His khil over His creation.

Aziz, mighty, mani’un invincible in his sovereignty and his qudrat. So he’s saying over here instead of mani’, he should have used ghali’b dominant in his command because azza ya’uzu, it comes in the meaning of ghala’ba. So I should have used dominant. Al ladina imkanakum imkanaw fil ardh bhum, these are the ones who, if we establish them in the earth by helping them against the enemies, they establish their salah. They give their zakah and they command decency, and they forbid indecency. So in this, aqamau al salat is a jawab shart. Oh, and it is its jawab.

It is the answer. Sillatul Mawsool. The ones whom We granted, it is the answer, they established prayer. This is all of it is the sillah of al ladhinna an ista. ﺮﺒﺧ ﻢﻫ ?ﺶﻳإ أﺪﺘﺒﻣ دا ﻮﻴﺗﺎﺳ ﻰﻠﻋ ﻲﻨﻌﻳ إذن hidden before that. That’s what we say. ﻪﻠﺒﻗ رواﺪﻘﻳو ﻢﻫأﺪﺘﺒﻣ ﻢﻫ. That’s what we’re going to say. It’s supposed to be “whom” and then “alladin, a” is the khabar all of it, and then that’s the al ladina part has got “loula if” and “jazaa aqamu”. Do you get it? ِ رﻮُﻣُْ ﻷا ُ ﺖِ ﺒْ ﻗَ أ ِ ﻪ ﻠِﻟوَ. And Allah subhanahu wa ta’ala brings the ending of matters. ٍ ةَ ﺮِ ﺧْ ﻵا ﻲِ ﻓ ِ ﻪْ ﻴَ ﻟإِ ﺎﻬَﻌُُﺟْ ﺮَ ﻣ ْ يَ أ. Its returning of the matter is towards Him in the akhirah. We’ll stop there.

On verse thirty nine, but it’s going to go back to verse thirty eight a little bit.

In the law, he repels from those who believe. Repels what it doesn’t say. So that’s why Imam Mahali says, “from the malice of the thing that is disliked.” “Ghawail” is the plural of “gha’ila,” something that reaches a person and he dislikes it, so Allah subhanahu wa ta’ala. It’s good news for the believer that Allah subhanahu wa ta’ala. The ending is going to be for the mu’minin because Allah subhanahu wa ta’ala is going to. And why is this verse brought here because Allah’s telling you before that to do hajj? How could you do hajj if the haram is not in your possession? If the haram is not reachable.

So Allah is saying, ‘Don’t worry, it is going to be in your possession. You will be able to do hajj.’ Or that a person who wants to do hajj, inshallah, in a way saying that don’t worry about going for hajj because Allah’s kantala, ultimately at all times, the Muslims will be in control, and you’ll be able to go for hajj. Either way, that’s just one way of looking at it because of the verses before. But either way it’s amm. The meaning is amm. Inna Allaha la yuhibbu al khawani.

Very Allah doesn’t love every treacherous one. In his entrustment, in his amanah, it’s supposed to be amanat amanatihi, al wa’izda amanatihi al awamir wal nawaheh. Whoever doesn’t fulfill them, the kafur, the ungrateful one. Because of his niamats and who are these? These are the mushrikin. Mushrikoon because mushrikoon are they’re always treacherous and they’re in every word. As for this, as for the sinning Muslim.

That’s not the case. So this a, al ma’na an annahu yu’aqibu hum. The very here as well will punish them. So this a warning to the disbeliever and previously, it was inna allaha yadfa’u ‘adu l-ladhina is good news for the umminin. Udhna lil ladhinay yuqatiluna or yuqatilun in our qira’. Permission has been given to those who fight if it’s or those who have been fought. Depending on the qiraat, who has been given permission for the mu’minin? What’s permission being given for? It doesn’t say in text. So he’s saying “you” for permission to be given that they can fight.

An, yes, so that’s the permission. That’s the maful night fight. This is the first ayah that was revealed in respect of jihad. Previous to this, so many places in the Quran, Allah said you can’t. The Prophet never had permission to react in

Makkah. This verse could have been revealed maybe at the end of the first year, beginning of the second year. Just before the battle of Badr, or when they started going out into the different Nubis was sending out different battalions to attack the caravans that were going past Medina. So why? Because they have been wronged.

How because of the means of, ْ ﻢُ ﻫﺎﻳِ إ َ ﻦﻳِ ﺮِ ﻓﺎَ ﻜْ ﻟا ِ ﻢْ ﻠُﻈﻟِ because of the oppression, of the kafirin dun tada. َ ﻦﻳِ ذﺎﻘَﻨﻟا ِ ﺮْ ﺴُ ﻧ ﻰٰ ﻠَﻋ َ ﻪ ﻠﻟا نإَِ و and verily Allah upon helping them is able. I’ve already done that. So this ﻦﯾدﺎﻘﻨﻟا ﺮﺼﻧ یﻠﻋ ﻪّٰ ﻠﻟا ناَٗ و is ﺔﻠﻤﺟ ﺔﻔﻧﺄﺘﺴﻣ. In brackets, And it’s in a way it’s like it’s just giving the Muslims a promise of help. Permission has been given to fight you fight in the way of Allah. Have I trust and Allah is going to help you. Whom will lead him? So whom he’s brought the word whom is.

ﻦﻳﺬﻟا is the لﻮﺻﻮﻣ of ﺮﺒﺧ. The mutarad is hum. They are those who have been expelled from their houses without right. In that being taken out, there was no right in that. اﻮﻟﻮﻘﻴﻧأﻻاإﻮﺟﺮﺧأﺎﻣ. They were not taken out, except that they said. So if you just read it، اﻮﻟﻮﻘﻳ أن ﻵإ ﻖﺣ ﺮﻴﻐﺑ ﻢﻫرﺎﻳد ﻦﻣ جﺮﺧأ ﻦﻳﺬﻟا. Except that they say. So this is called طﺮﻔﻣ ءﺎﻨﺜﺘﺳا where you don’t mention the thing that you’ve been taken out from the thing the exception is for what why اﻮﻟﻮﻘﻳ أن ﻵإ. It’s not mentioned in here, but you can take it from the context. That’s what he’s bought اﻮﺟﺮﺧأﺎﻣ. They were not taken out. Except.

Illa yqulu except that they said that they say ay bi qawlihim with their saying rabun allah. Our lord is what allah wahdahu. One day we used to say our lord is Allah, but now we say he was one. So wa hada qawluhu haqqun. And this statement “Rabbuna Allah Wahda” is correct, it’s true. If that was the only reason that they were taken out by saying something that’s right and correct, then being taken out of the house for this reason is wrong. ﻖَﺣ ِ ﺮْ ﻴَ ﻐِﺑ ُ ﻪُ ﺟاَ ﺮْ ﺧِ ﺈﻓَ. So then expelling because of it is an expelling that’s not right. ﻢُ ﻬﻀَﻌَْﺑ َ سﺎّ ﻨﻟا ِ ﻪّٰ ﻠﻟا َ ﻊَ ﻓَ د َ ﻻوَْأ َ ﻻوَ.

If Allah didn’t repel some of the people, so ‘but good bad,’ some of the people and who are these? The kafirin repel the kafirin by means of others by means of mu’minin. The second bar is mu’minin.

And the word ‘mujudun’ is hidden, ‘bin mu’minin mujudun.’ Because it’s trying to show that at the time of Musa alayhi salam. If there wasn’t Allah’s ruling of fighting the kuffar then, or having this ability of Allah subhanahu wa ta’ala using the believers to defend themselves, then the church then didn’t. Synagogues would have been destroyed at the time of Musa, and in the time of Isra’li Salamdi

churches, and in the time of Nabi Salawatul Masajid. And lahudimat or lahudimat it’s just two different qira’at. Destruction would have befallen.

Monasteries, for the monks. This saying that the sawami is actually for the sabi’un and wubiyah churches, for the Christians. What salawat synagogues? This is a Hebrew term. Kana is this is the worship place for the yahood in the Hebrew language, and masajid for the muslimin. It’s mentioned in it. Places mentioned these places that are mentioned. Allah’s name greatly.

And worship is cut off by their destruction. These places stopped; these are the places of worship, so worship is cut off. And Allah will surely show you how those who help Him. You help Allah by helping His deen, His awliya. Allah subhanahu wa ta’ala, what does He mean by ‘He helps the believers’? Meaning, He’ll make them give them success over their enemies. And what does He mean by ‘the Abyd helping the Rob’? That by fighting in His path and also by ulama, by wide hands stuff like that. Inna Allah al Qawwi al Azmatullah is all powerful ala khilkihi over His khil over His creation.

Aziz, mighty, mani’un invincible in his sovereignty and his qudrat. So he’s saying over here instead of mani’, he should have used ghali’b dominant in his command because azza ya’uzu, it comes in the meaning of ghala’ba. So I should have used dominant. Al ladina imkanakum imkanaw fil ardh bhum, these are the ones who, if we establish them in the earth by helping them against the enemies, they establish their salah. They give their zakah and they command decency, and they forbid indecency. So in this, aqamau al salat is a jawab shart. Oh, and it is its jawab.

It is the answer. Sillatul Mawsool. The ones whom We granted, it is the answer, they established prayer. This is all of it is the sillah of al ladhinna an ista. ﺮﺒﺧ ﻢﻫ ?ﺶﻳإ أﺪﺘﺒﻣ دا ﻮﻴﺗﺎﺳ ﻰﻠﻋ ﻲﻨﻌﻳ إذن hidden before that. That’s what we say. ﻪﻠﺒﻗ رواﺪﻘﻳو ﻢﻫأﺪﺘﺒﻣ ﻢﻫ. That’s what we’re going to say. It’s supposed to be “whom” and then “alladin, a” is the khabar all of it, and then that’s the al ladina part has got “loula if” and “jazaa aqamu”. Do you get it? ِ رﻮُﻣُْ ﻷا ُ ﺖِ ﺒْ ﻗَ أ ِ ﻪ ﻠِﻟوَ. And Allah subhanahu wa ta’ala brings the ending of matters. ٍ ةَ ﺮِ ﺧْ ﻵا ﻲِ ﻓ ِ ﻪْ ﻴَ ﻟإِ ﺎﻬَﻌُُﺟْ ﺮَ ﻣ ْ يَ أ. Its returning of the matter is towards Him in the akhirah. We’ll stop there.

On verse thirty nine, but it’s going to go back to verse thirty eight a little bit.

In the law, he repels from those who believe. Repels what it doesn’t say. So that’s why Imam Mahali says, “from the malice of the thing that is disliked.” “Ghawail” is the plural of “gha’ila,” something that reaches a person and he dislikes it, so Allah subhanahu wa ta’ala. It’s good news for the believer that Allah subhanahu wa ta’ala. The ending is going to be for the mu’minin because Allah subhanahu wa ta’ala is going to. And why is this verse brought here because Allah’s telling you before that to do hajj? How could you do hajj if the haram is not in your possession? If the haram is not reachable.

So Allah is saying, ‘Don’t worry, it is going to be in your possession. You will be able to do hajj.’ Or that a person who wants to do hajj, inshallah, in a way saying that don’t worry about going for hajj because Allah’s kantala, ultimately at all times, the Muslims will be in control, and you’ll be able to go for hajj. Either way, that’s just one way of looking at it because of the verses before. But either way it’s amm. The meaning is amm. Inna Allaha la yuhibbu al khawani.

Very Allah doesn’t love every treacherous one. In his entrustment, in his amanah, it’s supposed to be amanat amanatihi, al wa’izda amanatihi al awamir wal nawaheh. Whoever doesn’t fulfill them, the kafur, the ungrateful one. Because of his niamats and who are these? These are the mushrikin. Mushrikoon because mushrikoon are they’re always treacherous and they’re in every word. As for this, as for the sinning Muslim.

That’s not the case. So this a, al ma’na an annahu yu’aqibu hum. The very here as well will punish them. So this a warning to the disbeliever and previously, it was inna allaha yadfa’u ‘adu l-ladhina is good news for the umminin. Udhna lil ladhinay yuqatiluna or yuqatilun in our qira’. Permission has been given to those who fight if it’s or those who have been fought. Depending on the qiraat, who has been given permission for the mu’minin? What’s permission being given for? It doesn’t say in text. So he’s saying “you” for permission to be given that they can fight.

An, yes, so that’s the permission. That’s the maful night fight. This is the first ayah that was revealed in respect of jihad. Previous to this, so many places in the Quran, Allah said you can’t. The Prophet never had permission to react in

Makkah. This verse could have been revealed maybe at the end of the first year, beginning of the second year. Just before the battle of Badr, or when they started going out into the different Nubis was sending out different battalions to attack the caravans that were going past Medina. So why? Because they have been wronged.

How because of the means of, ْ ﻢُ ﻫﺎﻳِ إ َ ﻦﻳِ ﺮِ ﻓﺎَ ﻜْ ﻟا ِ ﻢْ ﻠُﻈﻟِ because of the oppression, of the kafirin dun tada. َ ﻦﻳِ ذﺎﻘَﻨﻟا ِ ﺮْ ﺴُ ﻧ ﻰٰ ﻠَﻋ َ ﻪ ﻠﻟا نإَِ و and verily Allah upon helping them is able. I’ve already done that. So this ﻦﯾدﺎﻘﻨﻟا ﺮﺼﻧ یﻠﻋ ﻪّٰ ﻠﻟا ناَٗ و is ﺔﻠﻤﺟ ﺔﻔﻧﺄﺘﺴﻣ. In brackets, And it’s in a way it’s like it’s just giving the Muslims a promise of help. Permission has been given to fight you fight in the way of Allah. Have I trust and Allah is going to help you. Whom will lead him? So whom he’s brought the word whom is.

ﻦﻳﺬﻟا is the لﻮﺻﻮﻣ of ﺮﺒﺧ. The mutarad is hum. They are those who have been expelled from their houses without right. In that being taken out, there was no right in that. اﻮﻟﻮﻘﻴﻧأﻻاإﻮﺟﺮﺧأﺎﻣ. They were not taken out, except that they said. So if you just read it، اﻮﻟﻮﻘﻳ أن ﻵإ ﻖﺣ ﺮﻴﻐﺑ ﻢﻫرﺎﻳد ﻦﻣ جﺮﺧأ ﻦﻳﺬﻟا. Except that they say. So this is called طﺮﻔﻣ ءﺎﻨﺜﺘﺳا where you don’t mention the thing that you’ve been taken out from the thing the exception is for what why اﻮﻟﻮﻘﻳ أن ﻵإ. It’s not mentioned in here, but you can take it from the context. That’s what he’s bought اﻮﺟﺮﺧأﺎﻣ. They were not taken out. Except.

Illa yqulu except that they said that they say ay bi qawlihim with their saying rabun allah. Our lord is what allah wahdahu. One day we used to say our lord is Allah, but now we say he was one. So wa hada qawluhu haqqun. And this statement “Rabbuna Allah Wahda” is correct, it’s true. If that was the only reason that they were taken out by saying something that’s right and correct, then being taken out of the house for this reason is wrong. ﻖَﺣ ِ ﺮْ ﻴَ ﻐِﺑ ُ ﻪُ ﺟاَ ﺮْ ﺧِ ﺈﻓَ. So then expelling because of it is an expelling that’s not right. ﻢُ ﻬﻀَﻌَْﺑ َ سﺎّ ﻨﻟا ِ ﻪّٰ ﻠﻟا َ ﻊَ ﻓَ د َ ﻻوَْأ َ ﻻوَ.

If Allah didn’t repel some of the people, so ‘but good bad,’ some of the people and who are these? The kafirin repel the kafirin by means of others by means of mu’minin. The second bar is mu’minin.

And the word ‘mujudun’ is hidden, ‘bin mu’minin mujudun.’ Because it’s trying to show that at the time of Musa alayhi salam. If there wasn’t Allah’s ruling of fighting the kuffar then, or having this ability of Allah subhanahu wa ta’ala using the believers to defend themselves, then the church then didn’t. Synagogues would have been destroyed at the time of Musa, and in the time of Isra’li Salamdi

churches, and in the time of Nabi Salawatul Masajid. And lahudimat or lahudimat it’s just two different qira’at. Destruction would have befallen.

Monasteries, for the monks. This saying that the sawami is actually for the sabi’un and wubiyah churches, for the Christians. What salawat synagogues? This is a Hebrew term. Kana is this is the worship place for the yahood in the Hebrew language, and masajid for the muslimin. It’s mentioned in it. Places mentioned these places that are mentioned. Allah’s name greatly.

And worship is cut off by their destruction. These places stopped; these are the places of worship, so worship is cut off. And Allah will surely show you how those who help Him. You help Allah by helping His deen, His awliya. Allah subhanahu wa ta’ala, what does He mean by ‘He helps the believers’? Meaning, He’ll make them give them success over their enemies. And what does He mean by ‘the Abyd helping the Rob’? That by fighting in His path and also by ulama, by wide hands stuff like that. Inna Allah al Qawwi al Azmatullah is all powerful ala khilkihi over His khil over His creation.

Aziz, mighty, mani’un invincible in his sovereignty and his qudrat. So he’s saying over here instead of mani’, he should have used ghali’b dominant in his command because azza ya’uzu, it comes in the meaning of ghala’ba. So I should have used dominant. Al ladina imkanakum imkanaw fil ardh bhum, these are the ones who, if we establish them in the earth by helping them against the enemies, they establish their salah. They give their zakah and they command decency, and they forbid indecency. So in this, aqamau al salat is a jawab shart. Oh, and it is its jawab.

It is the answer. Sillatul Mawsool. The ones whom We granted, it is the answer, they established prayer. This is all of it is the sillah of al ladhinna an ista. ﺮﺒﺧ ﻢﻫ ?ﺶﻳإ أﺪﺘﺒﻣ دا ﻮﻴﺗﺎﺳ ﻰﻠﻋ ﻲﻨﻌﻳ إذن hidden before that. That’s what we say. ﻪﻠﺒﻗ رواﺪﻘﻳو ﻢﻫأﺪﺘﺒﻣ ﻢﻫ. That’s what we’re going to say. It’s supposed to be “whom” and then “alladin, a” is the khabar all of it, and then that’s the al ladina part has got “loula if” and “jazaa aqamu”. Do you get it? ِ رﻮُﻣُْ ﻷا ُ ﺖِ ﺒْ ﻗَ أ ِ ﻪ ﻠِﻟوَ. And Allah subhanahu wa ta’ala brings the ending of matters. ٍ ةَ ﺮِ ﺧْ ﻵا ﻲِ ﻓ ِ ﻪْ ﻴَ ﻟإِ ﺎﻬَﻌُُﺟْ ﺮَ ﻣ ْ يَ أ. Its returning of the matter is towards Him in the akhirah. We’ll stop there.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

We were on ayah number 42, is that right? Continue. I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And if they deny you, then indeed others have denied before them: people of Noah and 'Ad and Thamud.

All the way to the end of the ayah, all of this a tasalli, fihi tasliyatun lil nabi. This a comforting for Nabi Sallallahu Alaihi Wasallam. The previous Nabis were also belied and Allah’s punishment came on them, and nothing happened in the end. Prophets were the ones that had the victory in dunya and in akhira. ْ ﺖَ ﺑ ﺬَ ﻛ ْ ﺪَ ﻘَﻓ ٍ حﻮُ ﻧ ُ مﻮُﻗ ْ ﻢُ ﻬﻠَْﺒَ ﻗ Then Musa was sent to, the people of Nuh belied before that. So why is it because in terms of meaning, " qa wm " qawm is actually a t here is no singular for it. But in itself, it has a meaning of many.

You could have brought that as ‘kudhaba’ as well, but because you have the option of ta’liith and tathkir in terms of meaning, it comes in the meaning of jama’. Jama’ has a ta at the end. Remember we’ve done it in hidayatun nafh before. He’s just saying that Allah subhanahu wa ta’ala has brought it as ‘kud haba t’ bi 'aitibari ma 'nāwa 'adun ya’an also the people, said people of Nuh denied before him before them. And Ad the meaning. So the people of Hood again everybody knew I was there, but they knew who they were. And this was the people of Hood alayhi salam. Same with Thamud. What Thamud? ﺢﻟﺎﺻ مﻮﻗ The people of Saleh مﻮﻗو ﻢﻴﻫاﺮﺑإ and the people of Ibrahim, The Ummah of Ibrahim and theم،ل،وطﻮﻗ،alayhi salam, ﻦﻳ،د،ﻢﺑوص،ح،اand the people of Madyan.

The inhabitants of Madyan called Mus’uaib. This is the people of Shuaib. Shuaib was also sent to Ashabul Aikah, but Ashabul Madyan was mentioned only because he went to them first. You want to mention about short. And that’s what I just mentioned the first one that he was sent to. ٰ ﻰَ ﺳﻮُﻣ َ بﺬُِ ﻛَو and Musa was belied. And now because he’s majhool, he brings the naif al yeah so ُ ﻂﺒِْ ﻘْﻟا ُ هﻮُ ﺑ ﺬَ ﻛ who was it? Who was it that belied him? Al qibt not his own people ﻞﻴﺋاﺮﺳإ ﻲﻨﺑ ﻪﻣﻮﻗ ﻻ.

The Coptic people were the ones that denied him. Alama is bringing ‘kad h- bahu al qi bb.’ It is just showing you the nafy fahid because kudziba is

majhool. And previously kadh-bat was ma’roof and it tells you who the amil, who the fayl was. ‘K adz, aba hawla, i rus ula, hu,’ all of these. They denied their messengers. ‘F alaka uswatun li him.’ So there’s an example or a precedent for you in them. Don’t worry about it. It’s happened to the previous ones, so there is a precedent in it for you. For I am late to little kafidi, and I give respite to the kafidi. He could have said ‘I am late’ to whom in it, but he didn’t. He’s bringing that here as a ta’kid.

That’s why it is ‘it’s’ .ْ ﻢِ ﻬﻴَْ ﻠَﻋ ِ ﻊﻴِ ﻨْ ﺸ ﺘﻟا ﻲِ ﻓ ً ةدﺎﻳز ِ ﺮﻴِ ﻤﻀﻟا ُ عﻮﺿُْ ﻮَ ﻣ ِ ﺮِ ﻫﺎﻀﻟا ُ ﺖْ ﻌَﺿَ و ﻢﻬﻟ ﺔﻣﺎﻗإ ﺮﻴﺧﺄﺘﺑ ﻢﻬﺘﻠﻬﻣأ .ﻦﻳﺮﻓﺎﻜﻠﻟ ُ ﺖْ ﻠُﻤﻛْﺎﻓَ. I gave them respite. See? ؟ﻦﻣ ﻢﻬﺘﻠﻬﻣأ He didn’t say that. So the fact that he’s bringing, I give them respite with the delay of the punishment to them. Then I grip them. Then I grab them. Then I seize them with abab.

Suppose to be “naki rii,” but the “ya” dropped.

He’s showing you that nakir is a master from ankarajunkiru. And the ya is the mudaf ilay is dropped. That’s why he’s bringing us inka ready to show you that. So my disapproval upon them, takzibihim bi ihlakihim, of the or my disapproval of their delight of their bila’i.

By destroying them. Due to which I destroyed them. What is and this questioning so how was my censure? This is for affirmative; it’s not asking a question.

Meaning, my adab and my censia and my disapproval was severe. It is the one that happens in his place. As Allah said, exactly how Allah wanted it happened, they were destroyed in the dunya and in akhirah. ﺪﻴﺸﻣً اﺮﺼﻗﻮٍ ﻠّﻄﻌُﻤﯩً ﻌﺑوﺎَ ﻬﺷِوُ ﺮُ ﻌﯿﻠﻌٌ ﺘُ ﻴُ ﺑِ وﺎَﺧﺎَ ﻬﻴِ ﻔٌﻟوِﺎَﻈﻴِ ﻫوَﺎَﻫﺎﻨَْ ﻜَ ﻠْﻫأٍَ ﺔَ ﻳْ ﺮَ ﻘْﻨِ ﻤﻨْ ﻳَ ﺄﻜََ ﻓ. But he has a different qiraat. So ﺎﻫَﺎﻨَْ ﻜَ ﻠْﻫأَ ٍ ﺔَ ﻳْ ﺮَ ﻗ ْ ﻦِﻣ َ ﻦﻳِ ﺄﻜََ ﻓ. So َ ﻦﻳِ ﺄﻜََ ﻓ is mubtada َ ﺰﻴِ ﻤﺘَْ ﺳا ٍ ﺔَ ﻳْ ﺮَ ﻗ ﻦﻣ.

How many? What? How many a tamis normally comes as well? Come filfalsli. How many students? Yeah min qalaytin is the tamiz, and then ahlaqnaaha or ahlaqtuha is the khabar and wahiya dhalimatun is halia jumla halia. So ahlaqtuha did we destroy it? Did I destroy it. Did we destroy it? Was we said this was house. Was it in a state of oppressing. So Allah did He destroy the town? It means He destroyed the people. The town was taba’an aluha ya bikufrihim ya its people due to their daba over here. Sababia bi due to their kufar for here khawiyatun.

And it was meaning. The meaning is the question is yeah. We’ve destroyed many a town whilst the people living there were zalims. It was fallen down upon its roof. So what happens is the walls cave in. So then the walls on top of the roof. So that’s what he means. It was fallen down what was fallen down the walls. Fallen down on its roofs. And now this is bringing it to is doing of min qadit in fakayim min bi’lin mu’atilatin. And how many from an abandoned wells an

abandoned well, an abandoned well matrukatin bimauti ahiha. The one that’s left abandon.

Because of the people, because of the death of his people. How many have Allah? How many wells have been left because Allah had destroyed him, destroyed their people and lofty palaces on a lofty palace. Rafe’un high. Empty because of the death of his people. So this mu’ad is either general, like Allah has destroyed so many towns where, or it could also be referred to a specific well that was the well of the people of Saleh alayhi salam. It says that Saleh alayhi salam when he went to a place called Hadr Ramout. It’s a name of a well in Hadr Ramout. Because when Saleh alayhi salam got to a place called Hadr, he died there.

Hawdura, sorry. That’s why his name is Hawdura. There is a well in that town. And they say he’s talking about that particular ‘Birin Mu’ati. Latin’ is the name of a specific. That Allah is talking about that. He destroyed for the people of Salih later on. They were destroyed because they did shirk. ‘Aflam yasiru fil Aflam yasiru?’ Do they not travel? Do they not travel in the earth so that they may have hearts, which they can comprehend with? They can take a lesson with. She’s saying, 'Oh, It was supposed to be the hamza is maftouf upon something and which is hidden. It was supposed to be ‘Have. They been so have. Have they been heedless?’

Have they been so heedless that they do not travel? So you’re saying, ‘Travel.’ But they did, but they used to travel. So what does that mean? It means that they traveled with the eyes of traveling, with the eyes of comprehending. Because they used to travel. So travel a bit more so you can and start thinking about what happened to these places that were destroyed. Kufaru Makkah or people of Makkah in the earth. So that you may have hearts to which you can comprehend with. What? Yaqilun, the baffled behi is hidden. So that you may discern, you may comprehend what that which befell the deniers before them. Ou adalun yas ma 3 oun biha all that they may have ears with which they can hear with it. Hear what with it? Their stories.

Of destroying, and the stories of that their houses being destroyed, so that they could then take heed. ٰ ﻰَ ﺼﻘِْﻟإِ ْ يَ أ ﺎﻬَﻧِ ﺈﻓَ this the “the” is the same as “the”. Say he who is he? He’s one. Soورﺪﺼﻟﺎﻴﻔﻴﺘﻟﺎﺑﻮﻠﻘﻟﺎﯩﻤﻌﺘﻨﻜﻟروﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。Is that is what the ha is referring to thatرﺎﺼﺑﻷﺎﯩﻤﻌﺗﻻ。 It is not the ha, the eyes that are blind. It’s not the eyes that are blind. Rather, it is the hearts that are in their chest that are blind. Soﺪﻴﻛﺄﺗ。 So what wasﺪﻴﻛﺄﺘﻟاyou knowاءﻮﺳءﺎﻫورﺪﺼﻟﺎﻴﻔﻴﺘﻟا。

In the chest is a taqeed. It’s like saying, ‘I saw with my eyes, I heard with my ears.’ So it’s like saying that think with your heart. The one you’ve got a heart. You’ve got one. It’s in your chest. Do you understand? So it’s coming from the alatif is suru is taqeed. And they hasten you regarding the adab. The kuffar they come to the prophet and said, where is this? Where is this? Punishment that you are talking about, they’re doing istighfar. So Allah says, ‘That yeah, Allah doesn’t go

against His promise; will never go against His promise.’ Meaning, azab will come to you if you carry on doing tazib. Be in zayl al adhab by the sending of adhab. اﻮُ ﻟﺰَْ ﻧَ ﺄﻓَ ٗ ﻦٰﺒَ ﻫ ﺎﻬَﻴِْ ﻠَﻋ on the day of Budr. ِ رْﺪُ ﺒْ ﻟا ُ مْوﺎَﻳ ﻮُ ﻟﺰِْ ﻧَ ﺄﻓَ

This alluding, Allah is alluding to the punishment of them in the dunya. The punishment of the akhirah is alluded to in the next sentence. Their day of judgment is going to be a long time. You are going to get punished. You are going to be in stress. This is your punishment in akhirah. So Allah’s alluding to that punishment in that sentence. For verily, a day in the sight of your Lord. Min ayyami al-akhirah in the days of akhirah, bisababil 'adhab on account of the 'adhab. Do you understand? It’s showing you that sentence is now Allah telling them that dunya punishment and akhirah punishment. Why did he bring a thousand for? Because Arabic is the shortest word when you remember numbers, you have when you’ve got ten million, you still have to bring alf so many alfs. Do you understand? So have mitha and also it’s the longest number, which can be said in one word. Do you get it?

So that’s one of the reasons why Allah might have brought the word ‘alf.’ But obviously, we know that a thousand here and in another fifty alfa sana, but that was for a different reason. Some ulama said that fifty thousand years the day of judgment is according to subjective. Kafir will be fifty thousand years. It feel like fifty thousand years for a Muslim. It feel like a shot between time between Zohar and Asr or Asr al Maghrib. Of that which you count, ‘bita’ul ya’ in the dunya. ‘Bita’ulya’ is what they count, or what you count, depending on how you do it. In the dunya. And how many a town that we gave respite whilst it was oppressing, then we seized it meaning its people.

And towards me is the journey’s end, al marja. The return. Ya Yunus. So now the Muslims are going to be.

So the Muslims are Ya ayyuhal, ladhin amaloo, and the kuffar are Ya ayyuha, nass kuffar al Makkah. Ya ayyuha nass o people ala Makkah inna ma ana lakum nadhirun muminin. Verily I am only to you a plain Warner, a clear Warner, bayyinul inzār clear in warning.

I am only a clear warning to you. And I am a giver of glad tidings to the mu’minin. So he brought this in because Allah subhanahu wa ta’ala only mentioned half of it, but he means the other half. Oh people of Makkah, I am only a warner but also to the Muslims. Because the next sentence after it is general, the general bit that’s going to come. For those who believe and do good deeds, then there is for them forgiveness from sins. What is qarib? And a noble risk. And what’s the noble risk? That’s Jannah.

Those who make effort against our ayat, against our ayat, the Quran by making it false by saying it’s false. Mu’ajizina. So in our qiraat, what is it?

Mu’ajizina. 'Ajiza to make. Making something incapable. Manittaba an nabi whoever follows the nabi they’re saying that these are 'ajiz, they can’t do anything. And mu’ajizina is when you want to hurry something.

Yansubunahum ila al 3 izzi making collecting them towards incapacity. They establish them on faith and stopping them from iman.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

I don’t think we finished it. I don’t think we finished it. No.

I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful. And know that those who have knowledge among them know that it is truth from your Lord, so believe in it and let not their hearts be troubled by it. Indeed, Allah guides those who believe to a straight path. So that they may know those who have been given that knowledge. Tauhid, Quran. Knowledge of the Tauhid and knowledge of Quran. And this will be, so Allah subhanahu wa ta’ala. He annuls the casting of shaitan so that he makes the casting of shaitan as a fitna for them.

Ones in whose hearts there’s a disease, and that he makes ta’aruz as a means of the good people, the ones have been given enda. That this from Allah and that this Tawhid and this Quran. The ‘innahu’ literally it meaning Quran. Is a truth from your Lord for you to believe in it. Believe in it.

And it will be proven that they were the losers. ْ ﻢُ ﻬﺑُﻮُ ﻠُﻗ is the subject of the sentence. They may be submissive or they may find satisfaction in it. Indeed, Allah has made clear to those who believed.

And Allah SWT is the Hadi, the guide for those who believe. And where does He guide them to? Ilas siratil mustaqim, towards the Sirat. And He says Sirat is a road, and that road takes you to a destination. This is a road that takes you to Allah. And Mustaqim it’s straight. The course is the only way to Allah, and that is the Deen of Islam.

Those who disbelieve will not cease. Who will not cease? Those who disbelieve are in doubt regarding it. What’s the ‘ha’ going back to? Quran, that’s one opinion. Some said that it means also as well. It’s been said that go back to the Prophet, or just regarding the fact, the matter of the Prophet whether he’s saying the truth or not. But let’s just say it’s going with Imam Suhb is saying as al Quran. They’re gonna be always gonna be they’re never gonna cease to be in doubt regarding it. In that which shaitan casts.

On the tongue of the prophet, then it was nullified. Even the fact that it was nullified, he’s saying that is gonna cause them more doubt. This is more of a

doubt for the Muslims. It’s more of a making their iman stronger, but Al Masawi in his shara he said that this wrong. He should have said that hada khilafu salat. It would have been better if they said because of what shaitan put in the hearts of those who Allah led astray. So the doubt regarding it is because Allah’s making them go astray and shaitan having an effect on those people.

Until comes to them until the hour comes to them. Suddenly. So what’s the hour? It’s saying as sa’atu multikum, the hour of their death, or it could also be al qiyamah, or that the hour is al qiyamah? And how will it come baghtatan fuj’aatan? Suddenly without them realizing, they were all chilling. And next thing, they die or next thing, qiyamah comes. Or comes to them the punishment of the barren day. Of a barren day. And Imam said saying that this was so not just punishment in the akhira, but punishment in the dunya. This is the day of Badr. رﺎﻔﻜﻠﻠﻬﻴﻓﺮﻴﺧﻻ There was no good in it at all for the kuffar. ﻢﻴﻜﺤﻟا ﻪﻳﺮﻛ.

Like a barren wind, it doesn’t bring anything. There is sometimes when you come in here or wind, you think oh it’s gonna bring rain, it’s gonna bring some good with it. But no this rain, this wind just destroys these things. There is no fruit in it. Or it’s not the day of brother, but its full young, the qiyamah. Like there is no night after it. So akim is normally a word

Al-aq mo fil, asf. It is when there’s no absence of a child. So normally a woman is then called that when she can’t have a child. So a woman, if she can’t have a child, it’s like a tree that doesn’t give fruit. So on that day, there will be nothing that will be in fruitation for them. And who’s going to do all this, who’s going to be the king of the day? Of the al aqim or the as sa’ that’s not coming. Allah tells us that in the next ayat, “al mulku yawma idhin lil lah.” That’s the link. The dominion on that day meaning al yom al qiyamah if does, the previous year is Allah’s alone. So it be Allah that will be doing it. Allah can do that. Allah can do.

Punish them, and Allah is the one that’s going to be controlling that, and controlling the evil, controlling the time when the punishment comes to them suddenly. What it includes from being established, why is that referring to? So you know that the so tadhammahu, what is that? What’s the file of that? You know the jar majrur lilahi. It’s going to be muta’alliq to a verb. What does it mean that.

The dominion belongs to Allah. Al mulku, yawma idhin, thabitun lil la. It’s always for Allah. So the meaning that lil lahi is giving that is just for Allah. So the meaning of it from being from istiqraar, meaning like in the meaning of thabit. That was giving nasab, yawma idhin yawma. َ مْﻮَ ﻳَ و is giving the zarf that ِ ﻪّٰ ﻠِﻟ ُ كﻮُ ﻠُﻤﻟْا ﺎﻳَ .ٍ ﺐْ ﺼﻧَ That the dominion belongs to Allah. ٍ ﺬِ ﺌَ ﻣْ ﻮَ ﻳ on that day, but it’s every single day, That’s why ٍ ذء م،ﻮﻳ the ﻦﻳﻮﻨﺗ on the لﺎﻇ is اءﻮﻳإ of a ﺔﻠﻤﺟ That basically the، ،ًم و، ي، ك، ل، م، ة ام، ،ﻲﻗ ال، م،ﻮﻴﺑا ،ﺬﻋ ال، ،ﻢﻫ ي، ت، أ، ي، و، أ، ة، ،ﻖﺑا ،ّس ال، ،ﻢﻬﻳ ت، أ، ات،

It’s Allah’s, nobody else is basically that’s what he’s trying to say. Do not istighfar and all that is trying to say the dominion is only Allah’s. What would he do on that day? Allah is telling us ْ ﻢُ ﻬﻨَْ ﻴَ ﺑ ُ ﻢُ ﻜْ ﺤَ ﻳ. He will judge between them by those who believe and the disbelievers ،هُ،،دْ،،عَب،ْ ت،َ،،نْ،،يَب،اَﻢِ ﺑُ، and by what is clarified after this. So what Allah subhanahu wa ta’ala going to say tell us a little bit more about this? So those who believe and do good actions will be in gardens of bliss. Fadl min Allah, so the gardens of bliss is it because of the amal? Do they deserve it? Nobody will deserve Jannah. Not even the Prophet sallallahu alaihi wasallam, he will only go to Jannah through his Allah’s mercy. That’s why he’s indicating Fadl min Allah is a grace, a fadhil from Allah.

And those who disbelieve and who deny our ayat, then those are the ones for whom is a humiliating punishment. Shadidun, it’s going to be severe. Because of that, due to that means of their kufr. And those who emigrated, that’s the mubtada and the khabar is ‘laya qad nna hum ullah’. It’s coming later. So what are those who did hijra? Those who do hijra, those who emigrated fi sabilillah in the path of Allah, in the way of Allah, ayy ta’atihim in his obedience, how? Min Makkata ila Madinatil from Mecca to Medina. Thumma qutilu then they were slain or ma’tu or they died. Then what will happen? La yarzuqannahumullah.

Allah will surely give them a rizq. What kind of a rizq? Rizq al hasana, a goodly provision. So they died as a shahid in the path of Allah, or they just died on their bed because they didn’t get shahada. And what is this rizq? Rizq al jannah, meaning you are going to get food, you are going to get all the na’mas. So this in a way is jannah, a rizq because of the things you get the rizq inside jannah. Wa innallaha lahu akhurur raziqin and very ala. He is the best of those who give rizq. Abdul Razzak, the best of those who give. So the Raziq, you call Allah al-Raziq also, you use that word with Raziq to somebody who’s other than Allah even to their creation. But the haqqiqa Allah, The haqqiqa Raziq.

The only real razzak is Allah. Everyone else is majazi. Everyone else is just metaphorical. Because everybody else gives whatever Allah gives them. So He’s the best of those who give because He gives everything. They you’d a hilan they you’d a hilan na hum mudhala yarzouna.

But surely he will enter them into a place. You don’t know who they will be happy with. What is ‘jannah’? ‘wa inna Allah la alim’ and very almighty is all knowing. We need to him with that intentions.

Halib forbeari and iqabihim from not from their punishment. Allah does not punish them; He gives them chance to make tawbah. So now bring al amru dhali k. So he’s saying that the dhali ka is a khabar t here is a mubtada hidden that all of these things that have been mentioned before. About how Allah is going to treat the Mu’mineen, how He’s going to treat the Kuffar. This is from Allah and nothing’s going to change it. That the matter is like how Allah said it is. “Al-amru

dhalika al-ladhi qasasnahu 'alaykum” “Dhalika” - The matter is like this, That which we have narrated upon you just now about the Kuffar and about everything else.

The promises of the Mu’min and then the dumb cards of the Kafir. There is going to be no change in it. You normally bring that to change subject as well. Woman whoever retaliates he gives recompenses. He recompenses from the we need somebody from the muhi recompenses. The life of which was afflicted with him. In terms of oppression from the mushrikin. So the Muslims there killed them or fought them, just like they the kuffar fought.

For that person, the month in the month of Muharram. Then was made wrong upon him again. Was then was made wrong. From them I. By he’s taking by he’s being taken out from his house. Then Sallamullah that surely Allah will help him. So here the thing that comes after another. Said this ayah was revealed.

That the mushrikeen were means the Muslims, and they said there’s two days of Muharram left. Let’s take the Muslims by surprise and attack them because they take Muharram very seriously. So they start fighting, but the Muslims fought back as well. They didn’t obviously they told them don’t fight us. Otherwise, we’ll have to fight you. I mean, they still did it. So Allah gave the Muslims victory. That’s why that’s why it says over here. Inna Allah al-afu un, anal mu’mineen. It’s alluding to that, okay you fought because you had to. You are not supposed to fight, but you did fight. But Allah is forgiving. He’s Afu. Allah is pardoning and Allah is forgiving. Lo him an qitalihim fi, shan, al harab. From youth, you are fighting in the month of Harab. That alika nashr alika this help again mutara and the khabar is bi anna law. It says bi anna alika.

This, what’s this? The help is because it’s Allah who enters the night into the day, and he enters the day into the night. So somebody that powerful can do that. Then of course, somebody who can do that is powerful. Somebody who’s powerful can help. That’s Allah giving to you. ٰ ﻪِ ﺑَ ﺪﻳِ ﺰَ ﻴْ ﻧَ ﺄﺑِِ ﺮَ ﺧْ ﻵﺎﻴِ ﻓﺎَ ﻤﻬُﻨِْ ﻣ ﻼُﻜُ ﻠِﺧْ ﺪُ ﻳ

He enters each one of them into the other, the day to the night into day. And increases one of them. So، ِ ﻪِ ﺗَ رْﺪُ ﻗِ ﺮْ ﻣَ ﺄﻧِْ،،مَ،،كِ،،لٰ،َ،ذ. And that is the signs of his powerٰ ىل،ﺎﻋَ،َ،تﺎَ ﻳThe One Who is High،ُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،الThe One thatُ رﻮُﺼﻨﻟ،ااَ ﻪِ ﺒﻴِ ﺗ،لاThat, which with it help is also

Available. We see what I said before, ﻦﻴﻧء،ال،م،ؤ،م،ﺎﻋ،وادُد،وُ،اعَذإِ،َ،،ونُ ﺢِ ﻟ،ْصُ،يﺎَﻤﻠٌِﻋ،ي،ِ،،مَ،،سَ،،هّ،َ،،ال،ل،،نَ،،أَو. Here is the dua of the believers and He is then ،ي،ر،أ،و،ص،يﺺﺑ of them ،ع،اء،ه،مﺪﺑح،ي،ث،ج،ع،ل،ف،ي،ه،م،ال،إ،ي،م،ان،ف،أ،ج،ا. Yeah, in that He placed in them iman and He answered their duas.

That is because Allah is the truth and what they invoke besides Him is falsehood. That is this meaning the text also this how.

So Dalilka could be Muftira and then Bi’Anna Allah could be Khabar. Or either the Huwa is Muftira or it’s a Damiul Fasal. That the help also is because Allah Subhanahu Wa Ta’ala very Allah Subhanahu Wa Ta’ala He is the truth. What does he mean by “the truth”? Al Thabib, the one that’s established.

And what they call upon, or you call upon, and that is the idols. And that is falsehood. The one that vanishes. And because of what came before, He is ‘Aliy’. He’s always going to be there and everything, all the other false gods are false. They’re going to disappear. Allah is the one that’s high. He’s above everything because of his power. Yes, and the great one. Everything else is small compared to him. We just mentioned before his power, the night and the day. And mentioning as well that Allah is always going to be there, and everything else will vanish. So he’s Ali and he’s Kabir. Now Allah is going to mention five things from his power. And each one builds on top of the other and goes higher and higher in terms of his power.

So Alam Tala, do you not see? Seeing is like thinking, but also because it says ‘Allah’ sends from the sky water. You see the water. You could see Alam Tala, do not see the water, but you don’t see the one who sends it in Allah. That’s why he said Alam Ta’lam, do not know. Waters falling from the sky heavy clouds. How did they get there? Somebody is sending it, and that someone is Allah. You can’t see Him. So do not see mean do not think. Matarra, water that Allah sends down from the sky, Water fatus biqul ardu mukhdarrah so that the earth it becomes green bin nabaatu with plants.

And this is from the signs of His Qudrah. Water and olive oil in green. Inna Allah latifun, Albari al aswad, an istatal bi’ibadihi fi ikhrajil nabaati bil ma’i in to his servants in the taking out of green plants with water. Khabeer all aware, bima fi qulubihim inda taqheel matar, by that which is in their hearts, when at the time of delaying up water, they have this hope: ‘Is it going to come? Is not going to come?’ Lahum ma fi s-samawati wa ma fil ardh. To Him belongs everything that is in the heavens and in the earth. In terms of His mulkiyyah, everything in the skies and earth is belongs to Him; He’s the owner. And verily Allah subhanahu wa ta’ala He’s the One who is The Rich One. Meaning.

He didn’t need anybody else. Nobody has ownership apart from him. Hamid, the praised one, li awliyai by his friends. Alam tar alam taalum annaha saqar lakum ma fil ardh. That verse Allah has made subservient for you all that is in the earth. What does that mean? For the animals, got camels, big animals small animals they all serve you. Wal fulk wal fulka tajri fil bahr bi amrihi anda fulk is either the word fulk is either for singular or plural. It’s one of those words that has both all the ships.

They float in the sea for rukub wal hawal. So you ride them and they carry for you biabri with his command. So Allah did musakhar of the animals and also ma fi al ardh. Even the ships, Allah subhanahu wa ta’ala brings this separately

even though it’s included in the first sentence. In allah hasa khallukum ma fi al ardh. The ships included in ninea but Allah mentions that specifically because the ship is out of all the things I made musakhar for you, one of the most amazing things as we know, carries like the way of so many houses in one ship on the water and how he carries it even today. If he wasn’t able to do that, then we wouldn’t get any goods from China or anywhere. And also we couldn’t be the past travel was on ships here.

Anhi holds the sky from that it falls on the ground or for Allah. So that it does not fall on the earth, except by his leave. How does that happen? That it does not fall on the earth. Except by his leave. Meaning that if he didn’t have that, then for the good, then you would become perished. Inna Allah is the most kind, the most merciful. What in, he’s kind. And he’s most merciful in that made things subservient and what imsaq by holding the sky.

Not letting it fall on people. This is his eye off. This is the out of all the powers, this is now getting even more powerful. He’s the one who made you alive in shari, who gave you life by his willing by the origination. From the beginning, then he will make you die in the end time of your times. Then, he will make you alive again in the second time at the time of resurrection. Surely, the human meaning the mushrik is ungrateful, very ungrateful.

With the neamas of Allah. If Allah gives you all these neamas, you’re going to do all these things, then believe in him. But the one who is kafir doesn’t believe in Allah and the neamas his, by living by him, leaving tawhid.

What does that mean? It means Sharia, a law, a holy law. Yes. Whom Nasikuhu That which they observe it, they implemented Amiluna bihi. So Musa had the Torah. They had certain rights that they had to do. And then that became Mansukh when most of it when Isa came with the Zabur, Injil with the Bible, and then after that, obviously the Quran is still the day of judgment. َ ﻚَﻧﻮُ ﻋِزﺎَﻨُ ﻳ َ ﻼَﻓ in ٍ ﺮْ ﻣَ أ ْ ﻞِﻛ And. So do not let them dispute with you in respect of the matter. So Imam says he what does he mean by do not let them.

Argue with you, he’s saying ‘la tuna zahum.’ Yes, do not argue with them. Why did he say that? Because if you are saying that don’t let them argue with you, but they’ve already argued with you. It just means that don’t start telling them and arguing that okay, your Sharia is no longer mansukh, etc., meaning you told them once or twice. But don’t keep on arguing over it. Regarding the matter, Imam Sapp then says that fil amr is instead of it being am, which a lot of ulama says am. He’s saying that it’s a specific matter that he’s talking about, don’t argue with them in regards to the matter of zabiha.

Because we did it. We read it before. It might have come before that when the mushrikin used to argue with the Muslims and say, an animal’s died by yourself. Allah’s killed it. We said that’s maita. We say that’s not allowed. And then the mushrikin were saying to the Prophet sallallahu alayhi wa sallam and the Muslims that, The thing that you kill yourself by saying Allah’s name You’re saying that’s halal, but the thing that Allah kills himself directly, that’s haram. That doesn’t make sense. But that’s where the previous verses where shaitan puts inside their whatever the prophet says, he one of the interpretations of that was that what shaitan does is whatever the prophet says he whispers into the hearts of mushrikin and non believers, something that would make them understand it differently like this, for example.

Where, this is a general way. So we’re saying that which Allah has killed is more rightful for you to eat than that which you have killed. So also, it might imply over here because he allows some, and the Muslims have been taught not to argue with them, the people of the book as well, isn’t it? Any ummah. That means that was

allowed for them for you to say, don’t argue with them in regards to, if you make it, if you make the amr as specifically zabihah, then that’s trying to say that.

The people of the book are saying that it’s okay to eat maita. Do you understand what I am trying to say? But that’s not so. What Al Masawi says over here is that the ambros zabiha is even though I think Imam Qurtubi says that, but it’s generally the matter is usually something that’s general. Don’t argue with them. Whatever laws we’ve got now in Islam is our laws. Your laws have been mansukh. What ruila rabbik invite to your Lord? What does that mean? It means that to his religion, which is now the new religion, the most latest religion, which is the latest version. And that’s the religion of Islam. Indeed you are upon guidance. Straight guidance. Dean Mustaqim you are upon guidance.

A religion, a straight religion. What if they dispute with you in respect to the matter of religion? Say to them, “Allah knows best with what you are doing.” For He will recompense you upon it. So he, Imam Sadiq is saying that this is now mansukh. That if they argue with you, then leave them to it. But other ulama have said no, it’s muhkam. That this ayah still stands. Just the fact because you’re doing qital with someone, if the Muslim is doing qital with a kafir, it doesn’t mean that this verse doesn’t stand true because either when you’re fighting them, you either accept Islam or you accept jizya upon.

You can still on your kuffar, so you still. If you argue with this, it could still be the fact that the ayah of qital have come, and this ayah still counts. It’s not mansukh. One we’re looking at is mansukh, so leave don’t fight them, leave them to it. But this one is saying that even if you are still fighting them, you can still say that we’re going to fight you. Obviously, you can accept the second option, which is jizya, and you could still kuffar. So we’re still not going to argue with you over the matter. Allah knows best. You guys are going to give you jazakallah. You’ve accepted jizya, fine, but Allah will judge between you believers and disbelievers. Day of judgment in that which you used to disagree regarding it.

Everyone from the two party would say against the word of the other. Do you not know?

But in it is affirmation. Do you not know, meaning get to know. You should know. That verily Allah, he knows all that is in the heavens and in the earth. He knows about everything. He knows that he’s got the knowledge of everything. Inna dhālika verily that, meaning everything in regards to what’s in the heavens and the earth is in a book. And that is the Luhul Mahfuz. Inna Dhālika verily, that which is the ilm of what that which has been mentioned whatever’s in the heavens and the earth ala Allahi Yasin is upon Allah easy sahlu. Wa yabaduna. They worship mushrikun min duni la.

Other than Allah, besides Allah, Malam Yunazil Bihi that which He did not send down. So there is number one. There is no wahy for it. The worshipping these idols there was no wahy. There is no wahy to prove that whole Islam. And what did they worship the idols? Sultan. Is authority, and this we got this proof, or it can be referring to the. If they had Wahi from Allah, then this a Sultana. This a proof. In respect of Wahi ٍ ﻢْ ﻠِﻋ ْ ﻦِﻣ ِ ﻪِ ﺑ ْ ﻢُ ﻬﻟَ َ ﺲْ ﻴَ ﻟ ﺎﻣََ و And. They do not have any knowledge regarding it.

That, they are gods, so they don’t have any Wahi, and they don’t have any nqli. Neither akli, you don’t have neither of the two proofs. Something doesn’t make sense to you, but you can still have nql. You do wudhu. Why do you have to pass wind from a different part of the body? Why do you have to wash your hands? It’s amr taubudi. We got Wahi to say that we do that even if it doesn’t make sense to us. Obviously, ugly is something. There is three different types. And do you have any knowledge that they got? And there is no helper for the oppressor. Because of that, it is shroud by the associating partners. And what does it mean by helper? That could differ from away from them the punishment of Allah.

ﺎﻨَُ ﺗﺎَ ﻳآ ْ ﻢِ ﻬﻴَْ ﻠَﻋ ٰ ﻰَ ﻠْﺘُ ﺗ اَ ذإَِ و And when our verses of Quran are revealed to them, are recited to them. تﺎﻨﻴﺑ clear اتﺮﻫﺎﻇ It is hal in the state that they are clear. فﺮﻌﺗ ﺮﻜﻨﻤﻟا واﺮﻔﻛ ﻦﻳﺬﻟا هﻮﺟو ﻲﻓ, You will recognize in the faces of those who disbelieve denial. Al Inkar alaha, the denying of it. So he’s saying, the munkar is mustar mimim. That’s why he said al Inkar alaha. Denial of it.

So the traces of it in terms of their faces, in terms of not liking it and in terms of frowning. You will see on their faces.

You said traces. So what’s hidden is ‘al munkar’ in the traces of denial. You’ll see in their faces all the traces of denial, which are the signs of denial.

They are about to pounce. This is لﺎﺣ ﺔﻠﻤﺟ.

Or they are about to assault those who recite our signs to them. You can say they almost pounce upon those who recite our signs to them.

Fall upon them in assault. It falls upon them with assault. Say, shall I inform you of something more evil than that? Something worse than that.

That is more detestable to you than the Quran which is recited upon you. Shall I inform you of that? Who are now so he’s showing you book that is the fire. The fire wa’adaha allahu al ladheena kafaruhu that Allah has promised those who disbelieve bi anna masirahum ilayha. That verily, Masirahum ilayha that their destiny is towards it or their journey in that their journey is towards it. Masirahum, their journey is towards it. ِ ﺮﻴِ ﺼﻤَﻟْا َ ﺲْ ﺌِ ﺑَ و And what an evil journeys end it is.

One second. Ya, you nas or people, and more specifically when you say ‘you nas’ is the people of Makkah. Ahl al-Makkah. A parable is struck, so listen carefully to it. You listen to it so you could take lesson from it.

Even though the khutab is ahl al makkah, it’s anyone that worships idols. Inna al ladhin yantadu’unna verily that which you call upon meaning you call for help, meaning you worship min dhu lil la other than Allah, ghayrihi wuhum al asnam and other than Him that is the idols. He will never create. He will never be able to create even a fly.

It says, ﺚﻧﺆﻤﻟوا ﺮﻛﺬﻤﻟا ﻰﻠﻋ ﻊﻘﻳ. So the dhubaba is for male and female.

Or even if they gathered for it, to create it. So Subhanallah is saying, even if they gathered for it, meaning that you can never create a fly anyway. Even if you were to get it together, you still won’t. It’s like even more emphasis that you can’t create.

And if the fly would snatch from it anything, ‘mimma alayhim’ that which is upon it, ‘mina t-tii b’. In terms of good smell was saffron and saffron was saffron. Nil mulattaqun, bihi. And in term on that, which was upon it, meaning upon the idols from smell on his saffron that smeared upon it, smeared saffron upon it.

Layastam kebuhu. Then they could not rescue it. Layastari duhu. They can’t return it. They can’t get it back. They can’t get return. They can’t rescue it minhu from it from the fly, the azhim because of their inability. If they can’t do that, if these flies come and they take stuff from these idols, you see that in your own eyes. So how can they be worshipped as partners with Allah? This is a strange matter.

Which has been expressed with the words ‘that a parable is struck.’

What does that mean? It means Sharia, a law, a holy law. Yes. Whom Nasikuhu That which they observe it, they implemented Amiluna bihi. So Musa had the Torah. They had certain rights that they had to do. And then that became Mansukh when most of it when Isa came with the Zabur, Injil with the Bible, and then after that, obviously the Quran is still the day of judgment. َ ﻚَﻧﻮُ ﻋِزﺎَﻨُ ﻳ َ ﻼَﻓ in ٍ ﺮْ ﻣَ أ ْ ﻞِﻛ And. So do not let them dispute with you in respect of the matter. So Imam says he what does he mean by do not let them.

Argue with you, he’s saying ‘la tuna zahum.’ Yes, do not argue with them. Why did he say that? Because if you are saying that don’t let them argue with you, but they’ve already argued with you. It just means that don’t start telling them and arguing that okay, your Sharia is no longer mansukh, etc., meaning you told them once or twice. But don’t keep on arguing over it. Regarding the matter, Imam Sapp then says that fil amr is instead of it being am, which a lot of ulama says am. He’s saying that it’s a specific matter that he’s talking about, don’t argue with them in regards to the matter of zabiha.

Because we did it. We read it before. It might have come before that when the mushrikin used to argue with the Muslims and say, an animal’s died by yourself. Allah’s killed it. We said that’s maita. We say that’s not allowed. And then the mushrikin were saying to the Prophet sallallahu alayhi wa sallam and the Muslims that, The thing that you kill yourself by saying Allah’s name You’re saying that’s halal, but the thing that Allah kills himself directly, that’s haram. That doesn’t make sense. But that’s where the previous verses where shaitan puts inside their whatever the prophet says, he one of the interpretations of that was that what shaitan does is whatever the prophet says he whispers into the hearts of mushrikin and non believers, something that would make them understand it differently like this, for example.

Where, this is a general way. So we’re saying that which Allah has killed is more rightful for you to eat than that which you have killed. So also, it might imply over here because he allows some, and the Muslims have been taught not to argue with them, the people of the book as well, isn’t it? Any ummah. That means that was

allowed for them for you to say, don’t argue with them in regards to, if you make it, if you make the amr as specifically zabihah, then that’s trying to say that.

The people of the book are saying that it’s okay to eat maita. Do you understand what I am trying to say? But that’s not so. What Al Masawi says over here is that the ambros zabiha is even though I think Imam Qurtubi says that, but it’s generally the matter is usually something that’s general. Don’t argue with them. Whatever laws we’ve got now in Islam is our laws. Your laws have been mansukh. What ruila rabbik invite to your Lord? What does that mean? It means that to his religion, which is now the new religion, the most latest religion, which is the latest version. And that’s the religion of Islam. Indeed you are upon guidance. Straight guidance. Dean Mustaqim you are upon guidance.

A religion, a straight religion. What if they dispute with you in respect to the matter of religion? Say to them, “Allah knows best with what you are doing.” For He will recompense you upon it. So he, Imam Sadiq is saying that this is now mansukh. That if they argue with you, then leave them to it. But other ulama have said no, it’s muhkam. That this ayah still stands. Just the fact because you’re doing qital with someone, if the Muslim is doing qital with a kafir, it doesn’t mean that this verse doesn’t stand true because either when you’re fighting them, you either accept Islam or you accept jizya upon.

You can still on your kuffar, so you still. If you argue with this, it could still be the fact that the ayah of qital have come, and this ayah still counts. It’s not mansukh. One we’re looking at is mansukh, so leave don’t fight them, leave them to it. But this one is saying that even if you are still fighting them, you can still say that we’re going to fight you. Obviously, you can accept the second option, which is jizya, and you could still kuffar. So we’re still not going to argue with you over the matter. Allah knows best. You guys are going to give you jazakallah. You’ve accepted jizya, fine, but Allah will judge between you believers and disbelievers. Day of judgment in that which you used to disagree regarding it.

Everyone from the two party would say against the word of the other. Do you not know?

But in it is affirmation. Do you not know, meaning get to know. You should know. That verily Allah, he knows all that is in the heavens and in the earth. He knows about everything. He knows that he’s got the knowledge of everything. Inna dhālika verily that, meaning everything in regards to what’s in the heavens and the earth is in a book. And that is the Luhul Mahfuz. Inna Dhālika verily, that which is the ilm of what that which has been mentioned whatever’s in the heavens and the earth ala Allahi Yasin is upon Allah easy sahlu. Wa yabaduna. They worship mushrikun min duni la.

Other than Allah, besides Allah, Malam Yunazil Bihi that which He did not send down. So there is number one. There is no wahy for it. The worshipping these idols there was no wahy. There is no wahy to prove that whole Islam. And what did they worship the idols? Sultan. Is authority, and this we got this proof, or it can be referring to the. If they had Wahi from Allah, then this a Sultana. This a proof. In respect of Wahi ٍ ﻢْ ﻠِﻋ ْ ﻦِﻣ ِ ﻪِ ﺑ ْ ﻢُ ﻬﻟَ َ ﺲْ ﻴَ ﻟ ﺎﻣََ و And. They do not have any knowledge regarding it.

That, they are gods, so they don’t have any Wahi, and they don’t have any nqli. Neither akli, you don’t have neither of the two proofs. Something doesn’t make sense to you, but you can still have nql. You do wudhu. Why do you have to pass wind from a different part of the body? Why do you have to wash your hands? It’s amr taubudi. We got Wahi to say that we do that even if it doesn’t make sense to us. Obviously, ugly is something. There is three different types. And do you have any knowledge that they got? And there is no helper for the oppressor. Because of that, it is shroud by the associating partners. And what does it mean by helper? That could differ from away from them the punishment of Allah.

ﺎﻨَُ ﺗﺎَ ﻳآ ْ ﻢِ ﻬﻴَْ ﻠَﻋ ٰ ﻰَ ﻠْﺘُ ﺗ اَ ذإَِ و And when our verses of Quran are revealed to them, are recited to them. تﺎﻨﻴﺑ clear اتﺮﻫﺎﻇ It is hal in the state that they are clear. فﺮﻌﺗ ﺮﻜﻨﻤﻟا واﺮﻔﻛ ﻦﻳﺬﻟا هﻮﺟو ﻲﻓ, You will recognize in the faces of those who disbelieve denial. Al Inkar alaha, the denying of it. So he’s saying, the munkar is mustar mimim. That’s why he said al Inkar alaha. Denial of it.

So the traces of it in terms of their faces, in terms of not liking it and in terms of frowning. You will see on their faces.

You said traces. So what’s hidden is ‘al munkar’ in the traces of denial. You’ll see in their faces all the traces of denial, which are the signs of denial.

They are about to pounce. This is لﺎﺣ ﺔﻠﻤﺟ.

Or they are about to assault those who recite our signs to them. You can say they almost pounce upon those who recite our signs to them.

Fall upon them in assault. It falls upon them with assault. Say, shall I inform you of something more evil than that? Something worse than that.

That is more detestable to you than the Quran which is recited upon you. Shall I inform you of that? Who are now so he’s showing you book that is the fire. The fire wa’adaha allahu al ladheena kafaruhu that Allah has promised those who disbelieve bi anna masirahum ilayha. That verily, Masirahum ilayha that their destiny is towards it or their journey in that their journey is towards it. Masirahum, their journey is towards it. ِ ﺮﻴِ ﺼﻤَﻟْا َ ﺲْ ﺌِ ﺑَ و And what an evil journeys end it is.

One second. Ya, you nas or people, and more specifically when you say ‘you nas’ is the people of Makkah. Ahl al-Makkah. A parable is struck, so listen carefully to it. You listen to it so you could take lesson from it.

Even though the khutab is ahl al makkah, it’s anyone that worships idols. Inna al ladhin yantadu’unna verily that which you call upon meaning you call for help, meaning you worship min dhu lil la other than Allah, ghayrihi wuhum al asnam and other than Him that is the idols. He will never create. He will never be able to create even a fly.

It says, ﺚﻧﺆﻤﻟوا ﺮﻛﺬﻤﻟا ﻰﻠﻋ ﻊﻘﻳ. So the dhubaba is for male and female.

Or even if they gathered for it, to create it. So Subhanallah is saying, even if they gathered for it, meaning that you can never create a fly anyway. Even if you were to get it together, you still won’t. It’s like even more emphasis that you can’t create.

And if the fly would snatch from it anything, ‘mimma alayhim’ that which is upon it, ‘mina t-tii b’. In terms of good smell was saffron and saffron was saffron. Nil mulattaqun, bihi. And in term on that, which was upon it, meaning upon the idols from smell on his saffron that smeared upon it, smeared saffron upon it.

Layastam kebuhu. Then they could not rescue it. Layastari duhu. They can’t return it. They can’t get it back. They can’t get return. They can’t rescue it minhu from it from the fly, the azhim because of their inability. If they can’t do that, if these flies come and they take stuff from these idols, you see that in your own eyes. So how can they be worshipped as partners with Allah? This is a strange matter.

Which has been expressed with the words ‘that a parable is struck.’

What does that mean? It means Sharia, a law, a holy law. Yes. Whom Nasikuhu That which they observe it, they implemented Amiluna bihi. So Musa had the Torah. They had certain rights that they had to do. And then that became Mansukh when most of it when Isa came with the Zabur, Injil with the Bible, and then after that, obviously the Quran is still the day of judgment. َ ﻚَﻧﻮُ ﻋِزﺎَﻨُ ﻳ َ ﻼَﻓ in ٍ ﺮْ ﻣَ أ ْ ﻞِﻛ And. So do not let them dispute with you in respect of the matter. So Imam says he what does he mean by do not let them.

Argue with you, he’s saying ‘la tuna zahum.’ Yes, do not argue with them. Why did he say that? Because if you are saying that don’t let them argue with you, but they’ve already argued with you. It just means that don’t start telling them and arguing that okay, your Sharia is no longer mansukh, etc., meaning you told them once or twice. But don’t keep on arguing over it. Regarding the matter, Imam Sapp then says that fil amr is instead of it being am, which a lot of ulama says am. He’s saying that it’s a specific matter that he’s talking about, don’t argue with them in regards to the matter of zabiha.

Because we did it. We read it before. It might have come before that when the mushrikin used to argue with the Muslims and say, an animal’s died by yourself. Allah’s killed it. We said that’s maita. We say that’s not allowed. And then the mushrikin were saying to the Prophet sallallahu alayhi wa sallam and the Muslims that, The thing that you kill yourself by saying Allah’s name You’re saying that’s halal, but the thing that Allah kills himself directly, that’s haram. That doesn’t make sense. But that’s where the previous verses where shaitan puts inside their whatever the prophet says, he one of the interpretations of that was that what shaitan does is whatever the prophet says he whispers into the hearts of mushrikin and non believers, something that would make them understand it differently like this, for example.

Where, this is a general way. So we’re saying that which Allah has killed is more rightful for you to eat than that which you have killed. So also, it might imply over here because he allows some, and the Muslims have been taught not to argue with them, the people of the book as well, isn’t it? Any ummah. That means that was

allowed for them for you to say, don’t argue with them in regards to, if you make it, if you make the amr as specifically zabihah, then that’s trying to say that.

The people of the book are saying that it’s okay to eat maita. Do you understand what I am trying to say? But that’s not so. What Al Masawi says over here is that the ambros zabiha is even though I think Imam Qurtubi says that, but it’s generally the matter is usually something that’s general. Don’t argue with them. Whatever laws we’ve got now in Islam is our laws. Your laws have been mansukh. What ruila rabbik invite to your Lord? What does that mean? It means that to his religion, which is now the new religion, the most latest religion, which is the latest version. And that’s the religion of Islam. Indeed you are upon guidance. Straight guidance. Dean Mustaqim you are upon guidance.

A religion, a straight religion. What if they dispute with you in respect to the matter of religion? Say to them, “Allah knows best with what you are doing.” For He will recompense you upon it. So he, Imam Sadiq is saying that this is now mansukh. That if they argue with you, then leave them to it. But other ulama have said no, it’s muhkam. That this ayah still stands. Just the fact because you’re doing qital with someone, if the Muslim is doing qital with a kafir, it doesn’t mean that this verse doesn’t stand true because either when you’re fighting them, you either accept Islam or you accept jizya upon.

You can still on your kuffar, so you still. If you argue with this, it could still be the fact that the ayah of qital have come, and this ayah still counts. It’s not mansukh. One we’re looking at is mansukh, so leave don’t fight them, leave them to it. But this one is saying that even if you are still fighting them, you can still say that we’re going to fight you. Obviously, you can accept the second option, which is jizya, and you could still kuffar. So we’re still not going to argue with you over the matter. Allah knows best. You guys are going to give you jazakallah. You’ve accepted jizya, fine, but Allah will judge between you believers and disbelievers. Day of judgment in that which you used to disagree regarding it.

Everyone from the two party would say against the word of the other. Do you not know?

But in it is affirmation. Do you not know, meaning get to know. You should know. That verily Allah, he knows all that is in the heavens and in the earth. He knows about everything. He knows that he’s got the knowledge of everything. Inna dhālika verily that, meaning everything in regards to what’s in the heavens and the earth is in a book. And that is the Luhul Mahfuz. Inna Dhālika verily, that which is the ilm of what that which has been mentioned whatever’s in the heavens and the earth ala Allahi Yasin is upon Allah easy sahlu. Wa yabaduna. They worship mushrikun min duni la.

Other than Allah, besides Allah, Malam Yunazil Bihi that which He did not send down. So there is number one. There is no wahy for it. The worshipping these idols there was no wahy. There is no wahy to prove that whole Islam. And what did they worship the idols? Sultan. Is authority, and this we got this proof, or it can be referring to the. If they had Wahi from Allah, then this a Sultana. This a proof. In respect of Wahi ٍ ﻢْ ﻠِﻋ ْ ﻦِﻣ ِ ﻪِ ﺑ ْ ﻢُ ﻬﻟَ َ ﺲْ ﻴَ ﻟ ﺎﻣََ و And. They do not have any knowledge regarding it.

That, they are gods, so they don’t have any Wahi, and they don’t have any nqli. Neither akli, you don’t have neither of the two proofs. Something doesn’t make sense to you, but you can still have nql. You do wudhu. Why do you have to pass wind from a different part of the body? Why do you have to wash your hands? It’s amr taubudi. We got Wahi to say that we do that even if it doesn’t make sense to us. Obviously, ugly is something. There is three different types. And do you have any knowledge that they got? And there is no helper for the oppressor. Because of that, it is shroud by the associating partners. And what does it mean by helper? That could differ from away from them the punishment of Allah.

ﺎﻨَُ ﺗﺎَ ﻳآ ْ ﻢِ ﻬﻴَْ ﻠَﻋ ٰ ﻰَ ﻠْﺘُ ﺗ اَ ذإَِ و And when our verses of Quran are revealed to them, are recited to them. تﺎﻨﻴﺑ clear اتﺮﻫﺎﻇ It is hal in the state that they are clear. فﺮﻌﺗ ﺮﻜﻨﻤﻟا واﺮﻔﻛ ﻦﻳﺬﻟا هﻮﺟو ﻲﻓ, You will recognize in the faces of those who disbelieve denial. Al Inkar alaha, the denying of it. So he’s saying, the munkar is mustar mimim. That’s why he said al Inkar alaha. Denial of it.

So the traces of it in terms of their faces, in terms of not liking it and in terms of frowning. You will see on their faces.

You said traces. So what’s hidden is ‘al munkar’ in the traces of denial. You’ll see in their faces all the traces of denial, which are the signs of denial.

They are about to pounce. This is لﺎﺣ ﺔﻠﻤﺟ.

Or they are about to assault those who recite our signs to them. You can say they almost pounce upon those who recite our signs to them.

Fall upon them in assault. It falls upon them with assault. Say, shall I inform you of something more evil than that? Something worse than that.

That is more detestable to you than the Quran which is recited upon you. Shall I inform you of that? Who are now so he’s showing you book that is the fire. The fire wa’adaha allahu al ladheena kafaruhu that Allah has promised those who disbelieve bi anna masirahum ilayha. That verily, Masirahum ilayha that their destiny is towards it or their journey in that their journey is towards it. Masirahum, their journey is towards it. ِ ﺮﻴِ ﺼﻤَﻟْا َ ﺲْ ﺌِ ﺑَ و And what an evil journeys end it is.

One second. Ya, you nas or people, and more specifically when you say ‘you nas’ is the people of Makkah. Ahl al-Makkah. A parable is struck, so listen carefully to it. You listen to it so you could take lesson from it.

Even though the khutab is ahl al makkah, it’s anyone that worships idols. Inna al ladhin yantadu’unna verily that which you call upon meaning you call for help, meaning you worship min dhu lil la other than Allah, ghayrihi wuhum al asnam and other than Him that is the idols. He will never create. He will never be able to create even a fly.

It says, ﺚﻧﺆﻤﻟوا ﺮﻛﺬﻤﻟا ﻰﻠﻋ ﻊﻘﻳ. So the dhubaba is for male and female.

Or even if they gathered for it, to create it. So Subhanallah is saying, even if they gathered for it, meaning that you can never create a fly anyway. Even if you were to get it together, you still won’t. It’s like even more emphasis that you can’t create.

And if the fly would snatch from it anything, ‘mimma alayhim’ that which is upon it, ‘mina t-tii b’. In terms of good smell was saffron and saffron was saffron. Nil mulattaqun, bihi. And in term on that, which was upon it, meaning upon the idols from smell on his saffron that smeared upon it, smeared saffron upon it.

Layastam kebuhu. Then they could not rescue it. Layastari duhu. They can’t return it. They can’t get it back. They can’t get return. They can’t rescue it minhu from it from the fly, the azhim because of their inability. If they can’t do that, if these flies come and they take stuff from these idols, you see that in your own eyes. So how can they be worshipped as partners with Allah? This is a strange matter.

Which has been expressed with the words ‘that a parable is struck.’

What does that mean? It means Sharia, a law, a holy law. Yes. Whom Nasikuhu That which they observe it, they implemented Amiluna bihi. So Musa had the Torah. They had certain rights that they had to do. And then that became Mansukh when most of it when Isa came with the Zabur, Injil with the Bible, and then after that, obviously the Quran is still the day of judgment. َ ﻚَﻧﻮُ ﻋِزﺎَﻨُ ﻳ َ ﻼَﻓ in ٍ ﺮْ ﻣَ أ ْ ﻞِﻛ And. So do not let them dispute with you in respect of the matter. So Imam says he what does he mean by do not let them.

Argue with you, he’s saying ‘la tuna zahum.’ Yes, do not argue with them. Why did he say that? Because if you are saying that don’t let them argue with you, but they’ve already argued with you. It just means that don’t start telling them and arguing that okay, your Sharia is no longer mansukh, etc., meaning you told them once or twice. But don’t keep on arguing over it. Regarding the matter, Imam Sapp then says that fil amr is instead of it being am, which a lot of ulama says am. He’s saying that it’s a specific matter that he’s talking about, don’t argue with them in regards to the matter of zabiha.

Because we did it. We read it before. It might have come before that when the mushrikin used to argue with the Muslims and say, an animal’s died by yourself. Allah’s killed it. We said that’s maita. We say that’s not allowed. And then the mushrikin were saying to the Prophet sallallahu alayhi wa sallam and the Muslims that, The thing that you kill yourself by saying Allah’s name You’re saying that’s halal, but the thing that Allah kills himself directly, that’s haram. That doesn’t make sense. But that’s where the previous verses where shaitan puts inside their whatever the prophet says, he one of the interpretations of that was that what shaitan does is whatever the prophet says he whispers into the hearts of mushrikin and non believers, something that would make them understand it differently like this, for example.

Where, this is a general way. So we’re saying that which Allah has killed is more rightful for you to eat than that which you have killed. So also, it might imply over here because he allows some, and the Muslims have been taught not to argue with them, the people of the book as well, isn’t it? Any ummah. That means that was

allowed for them for you to say, don’t argue with them in regards to, if you make it, if you make the amr as specifically zabihah, then that’s trying to say that.

The people of the book are saying that it’s okay to eat maita. Do you understand what I am trying to say? But that’s not so. What Al Masawi says over here is that the ambros zabiha is even though I think Imam Qurtubi says that, but it’s generally the matter is usually something that’s general. Don’t argue with them. Whatever laws we’ve got now in Islam is our laws. Your laws have been mansukh. What ruila rabbik invite to your Lord? What does that mean? It means that to his religion, which is now the new religion, the most latest religion, which is the latest version. And that’s the religion of Islam. Indeed you are upon guidance. Straight guidance. Dean Mustaqim you are upon guidance.

A religion, a straight religion. What if they dispute with you in respect to the matter of religion? Say to them, “Allah knows best with what you are doing.” For He will recompense you upon it. So he, Imam Sadiq is saying that this is now mansukh. That if they argue with you, then leave them to it. But other ulama have said no, it’s muhkam. That this ayah still stands. Just the fact because you’re doing qital with someone, if the Muslim is doing qital with a kafir, it doesn’t mean that this verse doesn’t stand true because either when you’re fighting them, you either accept Islam or you accept jizya upon.

You can still on your kuffar, so you still. If you argue with this, it could still be the fact that the ayah of qital have come, and this ayah still counts. It’s not mansukh. One we’re looking at is mansukh, so leave don’t fight them, leave them to it. But this one is saying that even if you are still fighting them, you can still say that we’re going to fight you. Obviously, you can accept the second option, which is jizya, and you could still kuffar. So we’re still not going to argue with you over the matter. Allah knows best. You guys are going to give you jazakallah. You’ve accepted jizya, fine, but Allah will judge between you believers and disbelievers. Day of judgment in that which you used to disagree regarding it.

Everyone from the two party would say against the word of the other. Do you not know?

But in it is affirmation. Do you not know, meaning get to know. You should know. That verily Allah, he knows all that is in the heavens and in the earth. He knows about everything. He knows that he’s got the knowledge of everything. Inna dhālika verily that, meaning everything in regards to what’s in the heavens and the earth is in a book. And that is the Luhul Mahfuz. Inna Dhālika verily, that which is the ilm of what that which has been mentioned whatever’s in the heavens and the earth ala Allahi Yasin is upon Allah easy sahlu. Wa yabaduna. They worship mushrikun min duni la.

Other than Allah, besides Allah, Malam Yunazil Bihi that which He did not send down. So there is number one. There is no wahy for it. The worshipping these idols there was no wahy. There is no wahy to prove that whole Islam. And what did they worship the idols? Sultan. Is authority, and this we got this proof, or it can be referring to the. If they had Wahi from Allah, then this a Sultana. This a proof. In respect of Wahi ٍ ﻢْ ﻠِﻋ ْ ﻦِﻣ ِ ﻪِ ﺑ ْ ﻢُ ﻬﻟَ َ ﺲْ ﻴَ ﻟ ﺎﻣََ و And. They do not have any knowledge regarding it.

That, they are gods, so they don’t have any Wahi, and they don’t have any nqli. Neither akli, you don’t have neither of the two proofs. Something doesn’t make sense to you, but you can still have nql. You do wudhu. Why do you have to pass wind from a different part of the body? Why do you have to wash your hands? It’s amr taubudi. We got Wahi to say that we do that even if it doesn’t make sense to us. Obviously, ugly is something. There is three different types. And do you have any knowledge that they got? And there is no helper for the oppressor. Because of that, it is shroud by the associating partners. And what does it mean by helper? That could differ from away from them the punishment of Allah.

ﺎﻨَُ ﺗﺎَ ﻳآ ْ ﻢِ ﻬﻴَْ ﻠَﻋ ٰ ﻰَ ﻠْﺘُ ﺗ اَ ذإَِ و And when our verses of Quran are revealed to them, are recited to them. تﺎﻨﻴﺑ clear اتﺮﻫﺎﻇ It is hal in the state that they are clear. فﺮﻌﺗ ﺮﻜﻨﻤﻟا واﺮﻔﻛ ﻦﻳﺬﻟا هﻮﺟو ﻲﻓ, You will recognize in the faces of those who disbelieve denial. Al Inkar alaha, the denying of it. So he’s saying, the munkar is mustar mimim. That’s why he said al Inkar alaha. Denial of it.

So the traces of it in terms of their faces, in terms of not liking it and in terms of frowning. You will see on their faces.

You said traces. So what’s hidden is ‘al munkar’ in the traces of denial. You’ll see in their faces all the traces of denial, which are the signs of denial.

They are about to pounce. This is لﺎﺣ ﺔﻠﻤﺟ.

Or they are about to assault those who recite our signs to them. You can say they almost pounce upon those who recite our signs to them.

Fall upon them in assault. It falls upon them with assault. Say, shall I inform you of something more evil than that? Something worse than that.

That is more detestable to you than the Quran which is recited upon you. Shall I inform you of that? Who are now so he’s showing you book that is the fire. The fire wa’adaha allahu al ladheena kafaruhu that Allah has promised those who disbelieve bi anna masirahum ilayha. That verily, Masirahum ilayha that their destiny is towards it or their journey in that their journey is towards it. Masirahum, their journey is towards it. ِ ﺮﻴِ ﺼﻤَﻟْا َ ﺲْ ﺌِ ﺑَ و And what an evil journeys end it is.

One second. Ya, you nas or people, and more specifically when you say ‘you nas’ is the people of Makkah. Ahl al-Makkah. A parable is struck, so listen carefully to it. You listen to it so you could take lesson from it.

Even though the khutab is ahl al makkah, it’s anyone that worships idols. Inna al ladhin yantadu’unna verily that which you call upon meaning you call for help, meaning you worship min dhu lil la other than Allah, ghayrihi wuhum al asnam and other than Him that is the idols. He will never create. He will never be able to create even a fly.

It says, ﺚﻧﺆﻤﻟوا ﺮﻛﺬﻤﻟا ﻰﻠﻋ ﻊﻘﻳ. So the dhubaba is for male and female.

Or even if they gathered for it, to create it. So Subhanallah is saying, even if they gathered for it, meaning that you can never create a fly anyway. Even if you were to get it together, you still won’t. It’s like even more emphasis that you can’t create.

And if the fly would snatch from it anything, ‘mimma alayhim’ that which is upon it, ‘mina t-tii b’. In terms of good smell was saffron and saffron was saffron. Nil mulattaqun, bihi. And in term on that, which was upon it, meaning upon the idols from smell on his saffron that smeared upon it, smeared saffron upon it.

Layastam kebuhu. Then they could not rescue it. Layastari duhu. They can’t return it. They can’t get it back. They can’t get return. They can’t rescue it minhu from it from the fly, the azhim because of their inability. If they can’t do that, if these flies come and they take stuff from these idols, you see that in your own eyes. So how can they be worshipped as partners with Allah? This is a strange matter.

Which has been expressed with the words ‘that a parable is struck.’

What does that mean? It means Sharia, a law, a holy law. Yes. Whom Nasikuhu That which they observe it, they implemented Amiluna bihi. So Musa had the Torah. They had certain rights that they had to do. And then that became Mansukh when most of it when Isa came with the Zabur, Injil with the Bible, and then after that, obviously the Quran is still the day of judgment. َ ﻚَﻧﻮُ ﻋِزﺎَﻨُ ﻳ َ ﻼَﻓ in ٍ ﺮْ ﻣَ أ ْ ﻞِﻛ And. So do not let them dispute with you in respect of the matter. So Imam says he what does he mean by do not let them.

Argue with you, he’s saying ‘la tuna zahum.’ Yes, do not argue with them. Why did he say that? Because if you are saying that don’t let them argue with you, but they’ve already argued with you. It just means that don’t start telling them and arguing that okay, your Sharia is no longer mansukh, etc., meaning you told them once or twice. But don’t keep on arguing over it. Regarding the matter, Imam Sapp then says that fil amr is instead of it being am, which a lot of ulama says am. He’s saying that it’s a specific matter that he’s talking about, don’t argue with them in regards to the matter of zabiha.

Because we did it. We read it before. It might have come before that when the mushrikin used to argue with the Muslims and say, an animal’s died by yourself. Allah’s killed it. We said that’s maita. We say that’s not allowed. And then the mushrikin were saying to the Prophet sallallahu alayhi wa sallam and the Muslims that, The thing that you kill yourself by saying Allah’s name You’re saying that’s halal, but the thing that Allah kills himself directly, that’s haram. That doesn’t make sense. But that’s where the previous verses where shaitan puts inside their whatever the prophet says, he one of the interpretations of that was that what shaitan does is whatever the prophet says he whispers into the hearts of mushrikin and non believers, something that would make them understand it differently like this, for example.

Where, this is a general way. So we’re saying that which Allah has killed is more rightful for you to eat than that which you have killed. So also, it might imply over here because he allows some, and the Muslims have been taught not to argue with them, the people of the book as well, isn’t it? Any ummah. That means that was

allowed for them for you to say, don’t argue with them in regards to, if you make it, if you make the amr as specifically zabihah, then that’s trying to say that.

The people of the book are saying that it’s okay to eat maita. Do you understand what I am trying to say? But that’s not so. What Al Masawi says over here is that the ambros zabiha is even though I think Imam Qurtubi says that, but it’s generally the matter is usually something that’s general. Don’t argue with them. Whatever laws we’ve got now in Islam is our laws. Your laws have been mansukh. What ruila rabbik invite to your Lord? What does that mean? It means that to his religion, which is now the new religion, the most latest religion, which is the latest version. And that’s the religion of Islam. Indeed you are upon guidance. Straight guidance. Dean Mustaqim you are upon guidance.

A religion, a straight religion. What if they dispute with you in respect to the matter of religion? Say to them, “Allah knows best with what you are doing.” For He will recompense you upon it. So he, Imam Sadiq is saying that this is now mansukh. That if they argue with you, then leave them to it. But other ulama have said no, it’s muhkam. That this ayah still stands. Just the fact because you’re doing qital with someone, if the Muslim is doing qital with a kafir, it doesn’t mean that this verse doesn’t stand true because either when you’re fighting them, you either accept Islam or you accept jizya upon.

You can still on your kuffar, so you still. If you argue with this, it could still be the fact that the ayah of qital have come, and this ayah still counts. It’s not mansukh. One we’re looking at is mansukh, so leave don’t fight them, leave them to it. But this one is saying that even if you are still fighting them, you can still say that we’re going to fight you. Obviously, you can accept the second option, which is jizya, and you could still kuffar. So we’re still not going to argue with you over the matter. Allah knows best. You guys are going to give you jazakallah. You’ve accepted jizya, fine, but Allah will judge between you believers and disbelievers. Day of judgment in that which you used to disagree regarding it.

Everyone from the two party would say against the word of the other. Do you not know?

But in it is affirmation. Do you not know, meaning get to know. You should know. That verily Allah, he knows all that is in the heavens and in the earth. He knows about everything. He knows that he’s got the knowledge of everything. Inna dhālika verily that, meaning everything in regards to what’s in the heavens and the earth is in a book. And that is the Luhul Mahfuz. Inna Dhālika verily, that which is the ilm of what that which has been mentioned whatever’s in the heavens and the earth ala Allahi Yasin is upon Allah easy sahlu. Wa yabaduna. They worship mushrikun min duni la.

Other than Allah, besides Allah, Malam Yunazil Bihi that which He did not send down. So there is number one. There is no wahy for it. The worshipping these idols there was no wahy. There is no wahy to prove that whole Islam. And what did they worship the idols? Sultan. Is authority, and this we got this proof, or it can be referring to the. If they had Wahi from Allah, then this a Sultana. This a proof. In respect of Wahi ٍ ﻢْ ﻠِﻋ ْ ﻦِﻣ ِ ﻪِ ﺑ ْ ﻢُ ﻬﻟَ َ ﺲْ ﻴَ ﻟ ﺎﻣََ و And. They do not have any knowledge regarding it.

That, they are gods, so they don’t have any Wahi, and they don’t have any nqli. Neither akli, you don’t have neither of the two proofs. Something doesn’t make sense to you, but you can still have nql. You do wudhu. Why do you have to pass wind from a different part of the body? Why do you have to wash your hands? It’s amr taubudi. We got Wahi to say that we do that even if it doesn’t make sense to us. Obviously, ugly is something. There is three different types. And do you have any knowledge that they got? And there is no helper for the oppressor. Because of that, it is shroud by the associating partners. And what does it mean by helper? That could differ from away from them the punishment of Allah.

ﺎﻨَُ ﺗﺎَ ﻳآ ْ ﻢِ ﻬﻴَْ ﻠَﻋ ٰ ﻰَ ﻠْﺘُ ﺗ اَ ذإَِ و And when our verses of Quran are revealed to them, are recited to them. تﺎﻨﻴﺑ clear اتﺮﻫﺎﻇ It is hal in the state that they are clear. فﺮﻌﺗ ﺮﻜﻨﻤﻟا واﺮﻔﻛ ﻦﻳﺬﻟا هﻮﺟو ﻲﻓ, You will recognize in the faces of those who disbelieve denial. Al Inkar alaha, the denying of it. So he’s saying, the munkar is mustar mimim. That’s why he said al Inkar alaha. Denial of it.

So the traces of it in terms of their faces, in terms of not liking it and in terms of frowning. You will see on their faces.

You said traces. So what’s hidden is ‘al munkar’ in the traces of denial. You’ll see in their faces all the traces of denial, which are the signs of denial.

They are about to pounce. This is لﺎﺣ ﺔﻠﻤﺟ.

Or they are about to assault those who recite our signs to them. You can say they almost pounce upon those who recite our signs to them.

Fall upon them in assault. It falls upon them with assault. Say, shall I inform you of something more evil than that? Something worse than that.

That is more detestable to you than the Quran which is recited upon you. Shall I inform you of that? Who are now so he’s showing you book that is the fire. The fire wa’adaha allahu al ladheena kafaruhu that Allah has promised those who disbelieve bi anna masirahum ilayha. That verily, Masirahum ilayha that their destiny is towards it or their journey in that their journey is towards it. Masirahum, their journey is towards it. ِ ﺮﻴِ ﺼﻤَﻟْا َ ﺲْ ﺌِ ﺑَ و And what an evil journeys end it is.

One second. Ya, you nas or people, and more specifically when you say ‘you nas’ is the people of Makkah. Ahl al-Makkah. A parable is struck, so listen carefully to it. You listen to it so you could take lesson from it.

Even though the khutab is ahl al makkah, it’s anyone that worships idols. Inna al ladhin yantadu’unna verily that which you call upon meaning you call for help, meaning you worship min dhu lil la other than Allah, ghayrihi wuhum al asnam and other than Him that is the idols. He will never create. He will never be able to create even a fly.

It says, ﺚﻧﺆﻤﻟوا ﺮﻛﺬﻤﻟا ﻰﻠﻋ ﻊﻘﻳ. So the dhubaba is for male and female.

Or even if they gathered for it, to create it. So Subhanallah is saying, even if they gathered for it, meaning that you can never create a fly anyway. Even if you were to get it together, you still won’t. It’s like even more emphasis that you can’t create.

And if the fly would snatch from it anything, ‘mimma alayhim’ that which is upon it, ‘mina t-tii b’. In terms of good smell was saffron and saffron was saffron. Nil mulattaqun, bihi. And in term on that, which was upon it, meaning upon the idols from smell on his saffron that smeared upon it, smeared saffron upon it.

Layastam kebuhu. Then they could not rescue it. Layastari duhu. They can’t return it. They can’t get it back. They can’t get return. They can’t rescue it minhu from it from the fly, the azhim because of their inability. If they can’t do that, if these flies come and they take stuff from these idols, you see that in your own eyes. So how can they be worshipped as partners with Allah? This is a strange matter.

Which has been expressed with the words ‘that a parable is struck.’

What does that mean? It means Sharia, a law, a holy law. Yes. Whom Nasikuhu That which they observe it, they implemented Amiluna bihi. So Musa had the Torah. They had certain rights that they had to do. And then that became Mansukh when most of it when Isa came with the Zabur, Injil with the Bible, and then after that, obviously the Quran is still the day of judgment. َ ﻚَﻧﻮُ ﻋِزﺎَﻨُ ﻳ َ ﻼَﻓ in ٍ ﺮْ ﻣَ أ ْ ﻞِﻛ And. So do not let them dispute with you in respect of the matter. So Imam says he what does he mean by do not let them.

Argue with you, he’s saying ‘la tuna zahum.’ Yes, do not argue with them. Why did he say that? Because if you are saying that don’t let them argue with you, but they’ve already argued with you. It just means that don’t start telling them and arguing that okay, your Sharia is no longer mansukh, etc., meaning you told them once or twice. But don’t keep on arguing over it. Regarding the matter, Imam Sapp then says that fil amr is instead of it being am, which a lot of ulama says am. He’s saying that it’s a specific matter that he’s talking about, don’t argue with them in regards to the matter of zabiha.

Because we did it. We read it before. It might have come before that when the mushrikin used to argue with the Muslims and say, an animal’s died by yourself. Allah’s killed it. We said that’s maita. We say that’s not allowed. And then the mushrikin were saying to the Prophet sallallahu alayhi wa sallam and the Muslims that, The thing that you kill yourself by saying Allah’s name You’re saying that’s halal, but the thing that Allah kills himself directly, that’s haram. That doesn’t make sense. But that’s where the previous verses where shaitan puts inside their whatever the prophet says, he one of the interpretations of that was that what shaitan does is whatever the prophet says he whispers into the hearts of mushrikin and non believers, something that would make them understand it differently like this, for example.

Where, this is a general way. So we’re saying that which Allah has killed is more rightful for you to eat than that which you have killed. So also, it might imply over here because he allows some, and the Muslims have been taught not to argue with them, the people of the book as well, isn’t it? Any ummah. That means that was

allowed for them for you to say, don’t argue with them in regards to, if you make it, if you make the amr as specifically zabihah, then that’s trying to say that.

The people of the book are saying that it’s okay to eat maita. Do you understand what I am trying to say? But that’s not so. What Al Masawi says over here is that the ambros zabiha is even though I think Imam Qurtubi says that, but it’s generally the matter is usually something that’s general. Don’t argue with them. Whatever laws we’ve got now in Islam is our laws. Your laws have been mansukh. What ruila rabbik invite to your Lord? What does that mean? It means that to his religion, which is now the new religion, the most latest religion, which is the latest version. And that’s the religion of Islam. Indeed you are upon guidance. Straight guidance. Dean Mustaqim you are upon guidance.

A religion, a straight religion. What if they dispute with you in respect to the matter of religion? Say to them, “Allah knows best with what you are doing.” For He will recompense you upon it. So he, Imam Sadiq is saying that this is now mansukh. That if they argue with you, then leave them to it. But other ulama have said no, it’s muhkam. That this ayah still stands. Just the fact because you’re doing qital with someone, if the Muslim is doing qital with a kafir, it doesn’t mean that this verse doesn’t stand true because either when you’re fighting them, you either accept Islam or you accept jizya upon.

You can still on your kuffar, so you still. If you argue with this, it could still be the fact that the ayah of qital have come, and this ayah still counts. It’s not mansukh. One we’re looking at is mansukh, so leave don’t fight them, leave them to it. But this one is saying that even if you are still fighting them, you can still say that we’re going to fight you. Obviously, you can accept the second option, which is jizya, and you could still kuffar. So we’re still not going to argue with you over the matter. Allah knows best. You guys are going to give you jazakallah. You’ve accepted jizya, fine, but Allah will judge between you believers and disbelievers. Day of judgment in that which you used to disagree regarding it.

Everyone from the two party would say against the word of the other. Do you not know?

But in it is affirmation. Do you not know, meaning get to know. You should know. That verily Allah, he knows all that is in the heavens and in the earth. He knows about everything. He knows that he’s got the knowledge of everything. Inna dhālika verily that, meaning everything in regards to what’s in the heavens and the earth is in a book. And that is the Luhul Mahfuz. Inna Dhālika verily, that which is the ilm of what that which has been mentioned whatever’s in the heavens and the earth ala Allahi Yasin is upon Allah easy sahlu. Wa yabaduna. They worship mushrikun min duni la.

Other than Allah, besides Allah, Malam Yunazil Bihi that which He did not send down. So there is number one. There is no wahy for it. The worshipping these idols there was no wahy. There is no wahy to prove that whole Islam. And what did they worship the idols? Sultan. Is authority, and this we got this proof, or it can be referring to the. If they had Wahi from Allah, then this a Sultana. This a proof. In respect of Wahi ٍ ﻢْ ﻠِﻋ ْ ﻦِﻣ ِ ﻪِ ﺑ ْ ﻢُ ﻬﻟَ َ ﺲْ ﻴَ ﻟ ﺎﻣََ و And. They do not have any knowledge regarding it.

That, they are gods, so they don’t have any Wahi, and they don’t have any nqli. Neither akli, you don’t have neither of the two proofs. Something doesn’t make sense to you, but you can still have nql. You do wudhu. Why do you have to pass wind from a different part of the body? Why do you have to wash your hands? It’s amr taubudi. We got Wahi to say that we do that even if it doesn’t make sense to us. Obviously, ugly is something. There is three different types. And do you have any knowledge that they got? And there is no helper for the oppressor. Because of that, it is shroud by the associating partners. And what does it mean by helper? That could differ from away from them the punishment of Allah.

ﺎﻨَُ ﺗﺎَ ﻳآ ْ ﻢِ ﻬﻴَْ ﻠَﻋ ٰ ﻰَ ﻠْﺘُ ﺗ اَ ذإَِ و And when our verses of Quran are revealed to them, are recited to them. تﺎﻨﻴﺑ clear اتﺮﻫﺎﻇ It is hal in the state that they are clear. فﺮﻌﺗ ﺮﻜﻨﻤﻟا واﺮﻔﻛ ﻦﻳﺬﻟا هﻮﺟو ﻲﻓ, You will recognize in the faces of those who disbelieve denial. Al Inkar alaha, the denying of it. So he’s saying, the munkar is mustar mimim. That’s why he said al Inkar alaha. Denial of it.

So the traces of it in terms of their faces, in terms of not liking it and in terms of frowning. You will see on their faces.

You said traces. So what’s hidden is ‘al munkar’ in the traces of denial. You’ll see in their faces all the traces of denial, which are the signs of denial.

They are about to pounce. This is لﺎﺣ ﺔﻠﻤﺟ.

Or they are about to assault those who recite our signs to them. You can say they almost pounce upon those who recite our signs to them.

Fall upon them in assault. It falls upon them with assault. Say, shall I inform you of something more evil than that? Something worse than that.

That is more detestable to you than the Quran which is recited upon you. Shall I inform you of that? Who are now so he’s showing you book that is the fire. The fire wa’adaha allahu al ladheena kafaruhu that Allah has promised those who disbelieve bi anna masirahum ilayha. That verily, Masirahum ilayha that their destiny is towards it or their journey in that their journey is towards it. Masirahum, their journey is towards it. ِ ﺮﻴِ ﺼﻤَﻟْا َ ﺲْ ﺌِ ﺑَ و And what an evil journeys end it is.

One second. Ya, you nas or people, and more specifically when you say ‘you nas’ is the people of Makkah. Ahl al-Makkah. A parable is struck, so listen carefully to it. You listen to it so you could take lesson from it.

Even though the khutab is ahl al makkah, it’s anyone that worships idols. Inna al ladhin yantadu’unna verily that which you call upon meaning you call for help, meaning you worship min dhu lil la other than Allah, ghayrihi wuhum al asnam and other than Him that is the idols. He will never create. He will never be able to create even a fly.

It says, ﺚﻧﺆﻤﻟوا ﺮﻛﺬﻤﻟا ﻰﻠﻋ ﻊﻘﻳ. So the dhubaba is for male and female.

Or even if they gathered for it, to create it. So Subhanallah is saying, even if they gathered for it, meaning that you can never create a fly anyway. Even if you were to get it together, you still won’t. It’s like even more emphasis that you can’t create.

And if the fly would snatch from it anything, ‘mimma alayhim’ that which is upon it, ‘mina t-tii b’. In terms of good smell was saffron and saffron was saffron. Nil mulattaqun, bihi. And in term on that, which was upon it, meaning upon the idols from smell on his saffron that smeared upon it, smeared saffron upon it.

Layastam kebuhu. Then they could not rescue it. Layastari duhu. They can’t return it. They can’t get it back. They can’t get return. They can’t rescue it minhu from it from the fly, the azhim because of their inability. If they can’t do that, if these flies come and they take stuff from these idols, you see that in your own eyes. So how can they be worshipped as partners with Allah? This is a strange matter.

Which has been expressed with the words ‘that a parable is struck.’

What does that mean? It means Sharia, a law, a holy law. Yes. Whom Nasikuhu That which they observe it, they implemented Amiluna bihi. So Musa had the Torah. They had certain rights that they had to do. And then that became Mansukh when most of it when Isa came with the Zabur, Injil with the Bible, and then after that, obviously the Quran is still the day of judgment. َ ﻚَﻧﻮُ ﻋِزﺎَﻨُ ﻳ َ ﻼَﻓ in ٍ ﺮْ ﻣَ أ ْ ﻞِﻛ And. So do not let them dispute with you in respect of the matter. So Imam says he what does he mean by do not let them.

Argue with you, he’s saying ‘la tuna zahum.’ Yes, do not argue with them. Why did he say that? Because if you are saying that don’t let them argue with you, but they’ve already argued with you. It just means that don’t start telling them and arguing that okay, your Sharia is no longer mansukh, etc., meaning you told them once or twice. But don’t keep on arguing over it. Regarding the matter, Imam Sapp then says that fil amr is instead of it being am, which a lot of ulama says am. He’s saying that it’s a specific matter that he’s talking about, don’t argue with them in regards to the matter of zabiha.

Because we did it. We read it before. It might have come before that when the mushrikin used to argue with the Muslims and say, an animal’s died by yourself. Allah’s killed it. We said that’s maita. We say that’s not allowed. And then the mushrikin were saying to the Prophet sallallahu alayhi wa sallam and the Muslims that, The thing that you kill yourself by saying Allah’s name You’re saying that’s halal, but the thing that Allah kills himself directly, that’s haram. That doesn’t make sense. But that’s where the previous verses where shaitan puts inside their whatever the prophet says, he one of the interpretations of that was that what shaitan does is whatever the prophet says he whispers into the hearts of mushrikin and non believers, something that would make them understand it differently like this, for example.

Where, this is a general way. So we’re saying that which Allah has killed is more rightful for you to eat than that which you have killed. So also, it might imply over here because he allows some, and the Muslims have been taught not to argue with them, the people of the book as well, isn’t it? Any ummah. That means that was

allowed for them for you to say, don’t argue with them in regards to, if you make it, if you make the amr as specifically zabihah, then that’s trying to say that.

The people of the book are saying that it’s okay to eat maita. Do you understand what I am trying to say? But that’s not so. What Al Masawi says over here is that the ambros zabiha is even though I think Imam Qurtubi says that, but it’s generally the matter is usually something that’s general. Don’t argue with them. Whatever laws we’ve got now in Islam is our laws. Your laws have been mansukh. What ruila rabbik invite to your Lord? What does that mean? It means that to his religion, which is now the new religion, the most latest religion, which is the latest version. And that’s the religion of Islam. Indeed you are upon guidance. Straight guidance. Dean Mustaqim you are upon guidance.

A religion, a straight religion. What if they dispute with you in respect to the matter of religion? Say to them, “Allah knows best with what you are doing.” For He will recompense you upon it. So he, Imam Sadiq is saying that this is now mansukh. That if they argue with you, then leave them to it. But other ulama have said no, it’s muhkam. That this ayah still stands. Just the fact because you’re doing qital with someone, if the Muslim is doing qital with a kafir, it doesn’t mean that this verse doesn’t stand true because either when you’re fighting them, you either accept Islam or you accept jizya upon.

You can still on your kuffar, so you still. If you argue with this, it could still be the fact that the ayah of qital have come, and this ayah still counts. It’s not mansukh. One we’re looking at is mansukh, so leave don’t fight them, leave them to it. But this one is saying that even if you are still fighting them, you can still say that we’re going to fight you. Obviously, you can accept the second option, which is jizya, and you could still kuffar. So we’re still not going to argue with you over the matter. Allah knows best. You guys are going to give you jazakallah. You’ve accepted jizya, fine, but Allah will judge between you believers and disbelievers. Day of judgment in that which you used to disagree regarding it.

Everyone from the two party would say against the word of the other. Do you not know?

But in it is affirmation. Do you not know, meaning get to know. You should know. That verily Allah, he knows all that is in the heavens and in the earth. He knows about everything. He knows that he’s got the knowledge of everything. Inna dhālika verily that, meaning everything in regards to what’s in the heavens and the earth is in a book. And that is the Luhul Mahfuz. Inna Dhālika verily, that which is the ilm of what that which has been mentioned whatever’s in the heavens and the earth ala Allahi Yasin is upon Allah easy sahlu. Wa yabaduna. They worship mushrikun min duni la.

Other than Allah, besides Allah, Malam Yunazil Bihi that which He did not send down. So there is number one. There is no wahy for it. The worshipping these idols there was no wahy. There is no wahy to prove that whole Islam. And what did they worship the idols? Sultan. Is authority, and this we got this proof, or it can be referring to the. If they had Wahi from Allah, then this a Sultana. This a proof. In respect of Wahi ٍ ﻢْ ﻠِﻋ ْ ﻦِﻣ ِ ﻪِ ﺑ ْ ﻢُ ﻬﻟَ َ ﺲْ ﻴَ ﻟ ﺎﻣََ و And. They do not have any knowledge regarding it.

That, they are gods, so they don’t have any Wahi, and they don’t have any nqli. Neither akli, you don’t have neither of the two proofs. Something doesn’t make sense to you, but you can still have nql. You do wudhu. Why do you have to pass wind from a different part of the body? Why do you have to wash your hands? It’s amr taubudi. We got Wahi to say that we do that even if it doesn’t make sense to us. Obviously, ugly is something. There is three different types. And do you have any knowledge that they got? And there is no helper for the oppressor. Because of that, it is shroud by the associating partners. And what does it mean by helper? That could differ from away from them the punishment of Allah.

ﺎﻨَُ ﺗﺎَ ﻳآ ْ ﻢِ ﻬﻴَْ ﻠَﻋ ٰ ﻰَ ﻠْﺘُ ﺗ اَ ذإَِ و And when our verses of Quran are revealed to them, are recited to them. تﺎﻨﻴﺑ clear اتﺮﻫﺎﻇ It is hal in the state that they are clear. فﺮﻌﺗ ﺮﻜﻨﻤﻟا واﺮﻔﻛ ﻦﻳﺬﻟا هﻮﺟو ﻲﻓ, You will recognize in the faces of those who disbelieve denial. Al Inkar alaha, the denying of it. So he’s saying, the munkar is mustar mimim. That’s why he said al Inkar alaha. Denial of it.

So the traces of it in terms of their faces, in terms of not liking it and in terms of frowning. You will see on their faces.

You said traces. So what’s hidden is ‘al munkar’ in the traces of denial. You’ll see in their faces all the traces of denial, which are the signs of denial.

They are about to pounce. This is لﺎﺣ ﺔﻠﻤﺟ.

Or they are about to assault those who recite our signs to them. You can say they almost pounce upon those who recite our signs to them.

Fall upon them in assault. It falls upon them with assault. Say, shall I inform you of something more evil than that? Something worse than that.

That is more detestable to you than the Quran which is recited upon you. Shall I inform you of that? Who are now so he’s showing you book that is the fire. The fire wa’adaha allahu al ladheena kafaruhu that Allah has promised those who disbelieve bi anna masirahum ilayha. That verily, Masirahum ilayha that their destiny is towards it or their journey in that their journey is towards it. Masirahum, their journey is towards it. ِ ﺮﻴِ ﺼﻤَﻟْا َ ﺲْ ﺌِ ﺑَ و And what an evil journeys end it is.

One second. Ya, you nas or people, and more specifically when you say ‘you nas’ is the people of Makkah. Ahl al-Makkah. A parable is struck, so listen carefully to it. You listen to it so you could take lesson from it.

Even though the khutab is ahl al makkah, it’s anyone that worships idols. Inna al ladhin yantadu’unna verily that which you call upon meaning you call for help, meaning you worship min dhu lil la other than Allah, ghayrihi wuhum al asnam and other than Him that is the idols. He will never create. He will never be able to create even a fly.

It says, ﺚﻧﺆﻤﻟوا ﺮﻛﺬﻤﻟا ﻰﻠﻋ ﻊﻘﻳ. So the dhubaba is for male and female.

Or even if they gathered for it, to create it. So Subhanallah is saying, even if they gathered for it, meaning that you can never create a fly anyway. Even if you were to get it together, you still won’t. It’s like even more emphasis that you can’t create.

And if the fly would snatch from it anything, ‘mimma alayhim’ that which is upon it, ‘mina t-tii b’. In terms of good smell was saffron and saffron was saffron. Nil mulattaqun, bihi. And in term on that, which was upon it, meaning upon the idols from smell on his saffron that smeared upon it, smeared saffron upon it.

Layastam kebuhu. Then they could not rescue it. Layastari duhu. They can’t return it. They can’t get it back. They can’t get return. They can’t rescue it minhu from it from the fly, the azhim because of their inability. If they can’t do that, if these flies come and they take stuff from these idols, you see that in your own eyes. So how can they be worshipped as partners with Allah? This is a strange matter.

Which has been expressed with the words ‘that a parable is struck.’

Nearly finished ayah number 73 so I’ll just go over that again. Is that right? Stop. I’m sorry. A’udhu billahi min ash-shay tani r-rajim. Bismillahir Rahmanir Rahim. Ya ayyuha annas adurriban mithlun munfisatam ya’uluha. Inna alladina tadu’un min duni Allah illa yakhluqu al-dhu baban wala wajh tama’uluh.

All people, when you say ‘you’ and ‘us,’ normally talking to Al Makkah, even though it is to everyone else as well. After Taban, non-Muslims. That a parable has been struck. Listen to it. Listen carefully to it.

Normally, it means an example in Lughah. Something that’s similar to an example. So over here, it’s not an example. Is it an example, meaning when you’re comparing two things? It’s not really an example. So later on Musannif Saf he says that ﻪﻨﻋ ﺮﺒﻋ ٌ بﺮﻐﺘﺴﻣ. That ‘dari ma’ means the ‘ma’ over here. It doesn’t mean an example where you are comparing two things, it’s there to show, it’s in the meaning of ‘al amr al gharib’, a ‘qissa al ajiba’, something that’s Aji parable. It’s something that’s a little bit. How do you say ajib amazing or different? Strange. It’s strange that.

You are making these gods when they can’t even protect themselves from flies. It’s a bit ajib. So that’s one meaning. There is some tafasir I mentioned that the buriba muthalun, that they strike a parable for you is the kuffar. They strike a parable so the parable is that they’re saying that the idols are like Allah so they are making a comparison. Do you get it or not? Muthal means example similar nazir somebody who’s similar. So if you make the file even though it’s not a file, who’s the one that’s striking? Either Allah or it could be the kuffar. So they’re striking a missile for Allah. Do you understand or not? In that case, mufal would be mufal. Is it okay? But obviously we’re going towards the first meaning, that mufal means something that’s ajib, there is something that is.

That is a bit strange. So the wahua is now saying that this example, not example, this parable, in the very though that which they call upon ta’abudud min duni Allahan, yeah, ghayrihi, wa huwa al asnam. That’s the idols. La yakhluqu dhulal dekhun never create even a fly, yeah. Is it comes from because you know is something that you drive off, but then he returns back again. So you drive it off and returns.

It’s just that it said that it’s one of the most jahili creatures. It puts itself into danger. It lives for forty days, and it comes from moles, and then it likes to live

around filthy things anyway. You can’t create even a fly. Even if the hal was this is halia, even if they were to gather for it to create it. So that’s trying to say that in any state they can’t create it. Even if they were to get together, which is the best thing that could be help one another, they still can’t do it. So the word “اﻮﻌﻤﺘﺟا ﻮﻟ” is hal yeah, it’s like saying that in any situation they can’t create it.

If the zubab was to snatch from them anything, what will it snatch from them? That which is upon them from smell, nice smell or zafran, that which they have smeared it with it. What do you see this to pour? On the head of the idols they used to put saffron, and they used to put honey onto the head, and then they used to close the doors, but then the flies would come in and pick on it. And sometimes they used to put ornaments on these things, and their ornaments would fall. And like I said, crows, whatever birds would come and take these things. But that idol cannot do anything. It’s an inanimate object. “La yasto’quduhu” “La yastari’duhu bin” It cannot rescue or return it.

They can’t rescue it. They can’t return it. Minhu from it was the how going back to him because of their incapacity. So how can they be worshipped? How can you worship and shuraka Allah ta’ala and make them as partners with Allah. This is a matter which is very strange, which has been translated as from the word.

Strange matter. The seeker is weak. Who’s the seeker? The one who is worshipping the idol, and so is the sought one. Who’s being sought? The asnaa, the ma’bud. They did not esteem Allah, they did not magnify Him, they did not exalt Him.

The right of his esteemness. How he should be magnified, how he should be exalted. His exaltation when they made partners with him. That which cannot even defend from a fly. And cannot take retaliation from him. So when they did this, then they didn’t put Allah in the right position because it’s making something that is inanimate into Allah. How could you do that? Inna Allah Qawiyun. Allah is opposite. Allah is Qawi, he’s all powerful unlike these idols. Aziz the mighty, Ghaliq dominant. Allahu Yastafi mina malakati rusulam wa mina al nas.

In Allah, he chooses from the malaika as messengers. He chooses from the malaika and from the people. Again, Allah doesn’t tell you again. He mentioned it the first time, so he just didn’t say it a second time at all. Alhamdulillah brought that just to show you that meaning is still there. Allah chooses messages from malaika and messages from the people. ﻦﻳام،ش،ر،ك،ﻮﻟق،اﺎﻤﻠﻟﺰﻧ This was revealed when the Mushrikin said اَ،،نِ،،نْ،،يَب،ن،ِ،،مُ،،رْ،،كّ،ِ،ال،ذِ،،هْ،،يَ،،لَ،،عَ،،لِ،،ن،زُ أ What has the remembrance been descended upon him from amongst us?

From amongst us, when it is mentioned that Walid ibn Mughira, when the Quran was being revealed to the Prophet said that there are better people than him. You are trying to say that he’s revealed to him amongst all of us when you’ve

got all of these other big guys. That’s not Allah’s not going to choose him. But it’s not up to you to choose who what you want. So then this was revealed: Allah chooses who he wants. Even from the Malaika, it is mentioned in another place in the Quran that all the messengers, all the Malaika are messengers. So over here then what does it mean by Allah chooses? When it means Allah chooses the Malaika, it means who’s going to be involved with Banu Adam and going to that. In relation to one another they’re all messengers. The angels in relation to Adam ibn Adam is the ones that are sent to the people. Inna lawa sami’a.

All hearing of their sayings, all seeing. Biman yet with whom he takes as a messenger. Kajibriel and Mikail. He mentioned the two examples from the Malaika, two examples from what Ibrahim or Muhammad sallallahu alayhi wasalam or alayhi wasalam? He knows what is before them and what is behind them. Before them, he knows what is in front of them, what is behind them. That which they have sent forth in terms of actions, and that which they have left behind in terms of the actions that they didn’t do. What they did and what they are going to be doing in the future. He knows everything.

And to Allah do all matters return. All the matters of creation are going to return to Him, and then He is the one that will give their jazak. O those who believe.

Normally when you join you use aru what’s do bow down and prostrate. I solu pray. So why did Allah say bow and do prostration? Why did not say just pray? Because the best of salah, what are the best parts of salah? That are the best parts, the khass parts. So you do that ruku. So by mentioning that it just gives that emphasis on those two parts. Yes, so pray salah. Pray salah. Again so much emphasis. The first thing that a person has to do once he brings the money is pray salah. The first thing that will be judged on the day of judgment is salah. If this is good, then taqat anjaha wa aflaha, then he’s successful. And he’s succeeded. And if there’s a problem with his salah, then khassira allah, then he would be lost.

Allah subhanahu wa ta’ala said, “O you who believe, pray namaz first. Then what do you do? And then worship your Lord, meaning Wahiduhu, meaning affirm Him. Affirm His oneness. And then do good deeds. Qasulatir Rahim.” So He mentioned like few other nawafil. Worship your Lord, is the farz. What should you do? And then do good deeds, do extra deeds. Like being like joining the ties. And by making good. So these are the wajibah and mandubah. So that surely you will be successful.

Why am I translating it that way and not perhaps he’s going to explain next there. So when you have ﻢﻜﻠﻌﻟ in the Quran, it means yeah. So it means حﻼﻔﻟا رﻮﻣﻷا هﺬﻫ ﻞﻌﻓ ﻦﻣ ﻞﻗ ﻖﺣ that falah complete success is definitely certain for the one who does these things. Whoever does believes does namaz worships their Lord, then he does good deeds, then surely he will be. Most certainly, he will be. So

la’allakum is not going to be perhaps he will be. Yeah tafuzuna bilbaqai fil jannah. He will be successful with remaining in jannah. He’s not going to just go in jannah and then taken out. Going to be there forever.

And struggle strive for Allah. Strive for Allah in what way? By establishing His din. ٍ ﺪْ ﻬﺟُ ْ ﻖَﺣ is ﻪﻴﻟإ فﺎﻀﻣ, but it’s The sifa is the mudafilay the right of his striving a struggle that’s worthy of him. Again. A jihadan haqan, a true striving.

By exhausting the capacity in it. Do everything you need to do for the religion.

And the linguists say that it means to struggle and strive, to jihad for Allah. Do jihad with who? Your enemies. And there’s two enemies. There’s one, the apparent enemy, al-bahirah, and one’s the internal enemy. It says that the apparent enemy, the outside enemy. Who are these? The kuffar, the misguided deviant sects. And the jihad against them is well known. You know what to do. And this is called jihadul asghar in the hadith, isn’t it?

The internal one is what the nafs, the hawa, the shaitan. And what is doing jihad with that with these ones. Abstaining from the lusts that they tell you to do. And you do that slowly but slowly and this is called jihadul akbar. So why is it called that? Why is it called jihad akbar? And why is fighting the enemies called because the ones that are apparent? They’re there, sometimes they’re not there as opposed to your nafs shaitan. Why? When are they there? Are they absent? Number one, number two, if you got an enemy, that’s a part outside enemy. You can do salah with it, sometimes make peace with it.

Can you make peace with your shaitan? Can you make peace with your nafs? Never. And then the apparent enemy, if it kills you, what happens? Jannah. And the other enemy in turn, if that kills you, then you’re going where? Jannah. So that’s why it’s jahad al asghar. Obviously, the biggest jihad is obviously jihad fighting with your whole soul, giving your life for come on. But from this perspective, you can look at it that way. He chosen you for his dean.

You killed somebody who does haram, and somebody who does zina. Throw stoning isn’t that hard. Or you cut the hand off. They said no, it’s easy for the

ones that are practicing the deen. If you’re a jor and you’re doing zina, then it’s not going to be easy for you anyway, because in terms of previous religions and previous deen, they had to when they did tawbah, then they had to do all sorts when they’ve got napaki on their clothes. They had to rip their clothes. They couldn’t just wash it.

So in terms of that, Allah has made things easy for us.

So somebody does zina, he was allowed to get married. He still got that ease there. He chosen to no. Even wealth as well. Allah didn’t say you can’t have any wealth. You can have wealth, but you choose into steal. So if you are going to go or you are going to transgress the limits, then it’s not going to be easy for you. Millet Abiku is supposed kamil lati abiku. But because the ‘ka’ has gone, the majzool particle is gone. Then what’s the closest to majzool? Nasab. That’s what it says: ‘mansubun bi nazzil khafid il kaf.’ It’s nasab because of the. Because of the ‘ka’ that normally makes it into zair has been taken away.

In the furu’ in Ibrahim alayhi salam’s deen is what it was like that. Whose abikum atful bayan Ibrahim yes. Huwa samakum huwa Allah in some people say it’s Ibrahim alayhi salam he named you, yes but over here we’re going to go with Allah is the one who has named you Muslimin min qabl from before in the previous kitabs. He mentioned that these people that will come, they’re going to be Muslims; those that submit. اَ ﺬَ ﻫ ﻲِ ﻓَ و and in this meaning in the Quran as well, Allah subhanahu wa ta’ala named the people that follow the religion as Muslim. َ نﻮُ ﻜَ ﻴِ ﻟ ْ ﻢُ ﻜْ ﻴَ ﻠَﻋ اً ﺪﻴِ ﻬﺷَ ُ لﻮُ ﺳَر.

So that the messenger is a witness upon you on your Mel Qiyamah on the day of judgment. And he gave you the message. So you will be shuhada ala al nas, a witness upon the people, and now rusulahum balagat hum that the messengers they did make their message reach as well previously. And our Quran tells us that, and our Prophet told us that. Who came? Saleh came. All of these people came and they gave the message to their people. So we’ll be a witness as well. ﺎﻬَﻴَْ ﻠَﻋ اﻮُ ﻣِ واَدةََ ﻼﺼﻟااﻮُ ﻤﻴِ ﻗَ ﺄﻓَ stick upon it with its shurut and its alkan wa ِ ةﺎَ ﻛﺰﻟااﻮُ ﺗُ أ to give the zakat to those who are mustahik.

Allahu Akbar Allah.

And zakah with all of the other commands. He is your protector, he’s your helper, and he’s the one in charge of your affairs. So what an excellent protector is. He. So that who is bringing that over here? The makhshus bil madha is hidden. And so funni maula. Funni maula. So he’s such a good what an excellent protector is he? And what an excellent helper is he? A nafsiru lakum helper for you.

That’s the end of that surah. Still not going as fast as we were supposed to. It was bad. Still not going that fast.

Nearly finished ayah number 73 so I’ll just go over that again. Is that right? Stop. I’m sorry. A’udhu billahi min ash-shay tani r-rajim. Bismillahir Rahmanir Rahim. Ya ayyuha annas adurriban mithlun munfisatam ya’uluha. Inna alladina tadu’un min duni Allah illa yakhluqu al-dhu baban wala wajh tama’uluh.

All people, when you say ‘you’ and ‘us,’ normally talking to Al Makkah, even though it is to everyone else as well. After Taban, non-Muslims. That a parable has been struck. Listen to it. Listen carefully to it.

Normally, it means an example in Lughah. Something that’s similar to an example. So over here, it’s not an example. Is it an example, meaning when you’re comparing two things? It’s not really an example. So later on Musannif Saf he says that ﻪﻨﻋ ﺮﺒﻋ ٌ بﺮﻐﺘﺴﻣ. That ‘dari ma’ means the ‘ma’ over here. It doesn’t mean an example where you are comparing two things, it’s there to show, it’s in the meaning of ‘al amr al gharib’, a ‘qissa al ajiba’, something that’s Aji parable. It’s something that’s a little bit. How do you say ajib amazing or different? Strange. It’s strange that.

You are making these gods when they can’t even protect themselves from flies. It’s a bit ajib. So that’s one meaning. There is some tafasir I mentioned that the buriba muthalun, that they strike a parable for you is the kuffar. They strike a parable so the parable is that they’re saying that the idols are like Allah so they are making a comparison. Do you get it or not? Muthal means example similar nazir somebody who’s similar. So if you make the file even though it’s not a file, who’s the one that’s striking? Either Allah or it could be the kuffar. So they’re striking a missile for Allah. Do you understand or not? In that case, mufal would be mufal. Is it okay? But obviously we’re going towards the first meaning, that mufal means something that’s ajib, there is something that is.

That is a bit strange. So the wahua is now saying that this example, not example, this parable, in the very though that which they call upon ta’abudud min duni Allahan, yeah, ghayrihi, wa huwa al asnam. That’s the idols. La yakhluqu dhulal dekhun never create even a fly, yeah. Is it comes from because you know is something that you drive off, but then he returns back again. So you drive it off and returns.

It’s just that it said that it’s one of the most jahili creatures. It puts itself into danger. It lives for forty days, and it comes from moles, and then it likes to live

around filthy things anyway. You can’t create even a fly. Even if the hal was this is halia, even if they were to gather for it to create it. So that’s trying to say that in any state they can’t create it. Even if they were to get together, which is the best thing that could be help one another, they still can’t do it. So the word “اﻮﻌﻤﺘﺟا ﻮﻟ” is hal yeah, it’s like saying that in any situation they can’t create it.

If the zubab was to snatch from them anything, what will it snatch from them? That which is upon them from smell, nice smell or zafran, that which they have smeared it with it. What do you see this to pour? On the head of the idols they used to put saffron, and they used to put honey onto the head, and then they used to close the doors, but then the flies would come in and pick on it. And sometimes they used to put ornaments on these things, and their ornaments would fall. And like I said, crows, whatever birds would come and take these things. But that idol cannot do anything. It’s an inanimate object. “La yasto’quduhu” “La yastari’duhu bin” It cannot rescue or return it.

They can’t rescue it. They can’t return it. Minhu from it was the how going back to him because of their incapacity. So how can they be worshipped? How can you worship and shuraka Allah ta’ala and make them as partners with Allah. This is a matter which is very strange, which has been translated as from the word.

Strange matter. The seeker is weak. Who’s the seeker? The one who is worshipping the idol, and so is the sought one. Who’s being sought? The asnaa, the ma’bud. They did not esteem Allah, they did not magnify Him, they did not exalt Him.

The right of his esteemness. How he should be magnified, how he should be exalted. His exaltation when they made partners with him. That which cannot even defend from a fly. And cannot take retaliation from him. So when they did this, then they didn’t put Allah in the right position because it’s making something that is inanimate into Allah. How could you do that? Inna Allah Qawiyun. Allah is opposite. Allah is Qawi, he’s all powerful unlike these idols. Aziz the mighty, Ghaliq dominant. Allahu Yastafi mina malakati rusulam wa mina al nas.

In Allah, he chooses from the malaika as messengers. He chooses from the malaika and from the people. Again, Allah doesn’t tell you again. He mentioned it the first time, so he just didn’t say it a second time at all. Alhamdulillah brought that just to show you that meaning is still there. Allah chooses messages from malaika and messages from the people. ﻦﻳام،ش،ر،ك،ﻮﻟق،اﺎﻤﻠﻟﺰﻧ This was revealed when the Mushrikin said اَ،،نِ،،نْ،،يَب،ن،ِ،،مُ،،رْ،،كّ،ِ،ال،ذِ،،هْ،،يَ،،لَ،،عَ،،لِ،،ن،زُ أ What has the remembrance been descended upon him from amongst us?

From amongst us, when it is mentioned that Walid ibn Mughira, when the Quran was being revealed to the Prophet said that there are better people than him. You are trying to say that he’s revealed to him amongst all of us when you’ve

got all of these other big guys. That’s not Allah’s not going to choose him. But it’s not up to you to choose who what you want. So then this was revealed: Allah chooses who he wants. Even from the Malaika, it is mentioned in another place in the Quran that all the messengers, all the Malaika are messengers. So over here then what does it mean by Allah chooses? When it means Allah chooses the Malaika, it means who’s going to be involved with Banu Adam and going to that. In relation to one another they’re all messengers. The angels in relation to Adam ibn Adam is the ones that are sent to the people. Inna lawa sami’a.

All hearing of their sayings, all seeing. Biman yet with whom he takes as a messenger. Kajibriel and Mikail. He mentioned the two examples from the Malaika, two examples from what Ibrahim or Muhammad sallallahu alayhi wasalam or alayhi wasalam? He knows what is before them and what is behind them. Before them, he knows what is in front of them, what is behind them. That which they have sent forth in terms of actions, and that which they have left behind in terms of the actions that they didn’t do. What they did and what they are going to be doing in the future. He knows everything.

And to Allah do all matters return. All the matters of creation are going to return to Him, and then He is the one that will give their jazak. O those who believe.

Normally when you join you use aru what’s do bow down and prostrate. I solu pray. So why did Allah say bow and do prostration? Why did not say just pray? Because the best of salah, what are the best parts of salah? That are the best parts, the khass parts. So you do that ruku. So by mentioning that it just gives that emphasis on those two parts. Yes, so pray salah. Pray salah. Again so much emphasis. The first thing that a person has to do once he brings the money is pray salah. The first thing that will be judged on the day of judgment is salah. If this is good, then taqat anjaha wa aflaha, then he’s successful. And he’s succeeded. And if there’s a problem with his salah, then khassira allah, then he would be lost.

Allah subhanahu wa ta’ala said, “O you who believe, pray namaz first. Then what do you do? And then worship your Lord, meaning Wahiduhu, meaning affirm Him. Affirm His oneness. And then do good deeds. Qasulatir Rahim.” So He mentioned like few other nawafil. Worship your Lord, is the farz. What should you do? And then do good deeds, do extra deeds. Like being like joining the ties. And by making good. So these are the wajibah and mandubah. So that surely you will be successful.

Why am I translating it that way and not perhaps he’s going to explain next there. So when you have ﻢﻜﻠﻌﻟ in the Quran, it means yeah. So it means حﻼﻔﻟا رﻮﻣﻷا هﺬﻫ ﻞﻌﻓ ﻦﻣ ﻞﻗ ﻖﺣ that falah complete success is definitely certain for the one who does these things. Whoever does believes does namaz worships their Lord, then he does good deeds, then surely he will be. Most certainly, he will be. So

la’allakum is not going to be perhaps he will be. Yeah tafuzuna bilbaqai fil jannah. He will be successful with remaining in jannah. He’s not going to just go in jannah and then taken out. Going to be there forever.

And struggle strive for Allah. Strive for Allah in what way? By establishing His din. ٍ ﺪْ ﻬﺟُ ْ ﻖَﺣ is ﻪﻴﻟإ فﺎﻀﻣ, but it’s The sifa is the mudafilay the right of his striving a struggle that’s worthy of him. Again. A jihadan haqan, a true striving.

By exhausting the capacity in it. Do everything you need to do for the religion.

And the linguists say that it means to struggle and strive, to jihad for Allah. Do jihad with who? Your enemies. And there’s two enemies. There’s one, the apparent enemy, al-bahirah, and one’s the internal enemy. It says that the apparent enemy, the outside enemy. Who are these? The kuffar, the misguided deviant sects. And the jihad against them is well known. You know what to do. And this is called jihadul asghar in the hadith, isn’t it?

The internal one is what the nafs, the hawa, the shaitan. And what is doing jihad with that with these ones. Abstaining from the lusts that they tell you to do. And you do that slowly but slowly and this is called jihadul akbar. So why is it called that? Why is it called jihad akbar? And why is fighting the enemies called because the ones that are apparent? They’re there, sometimes they’re not there as opposed to your nafs shaitan. Why? When are they there? Are they absent? Number one, number two, if you got an enemy, that’s a part outside enemy. You can do salah with it, sometimes make peace with it.

Can you make peace with your shaitan? Can you make peace with your nafs? Never. And then the apparent enemy, if it kills you, what happens? Jannah. And the other enemy in turn, if that kills you, then you’re going where? Jannah. So that’s why it’s jahad al asghar. Obviously, the biggest jihad is obviously jihad fighting with your whole soul, giving your life for come on. But from this perspective, you can look at it that way. He chosen you for his dean.

You killed somebody who does haram, and somebody who does zina. Throw stoning isn’t that hard. Or you cut the hand off. They said no, it’s easy for the

ones that are practicing the deen. If you’re a jor and you’re doing zina, then it’s not going to be easy for you anyway, because in terms of previous religions and previous deen, they had to when they did tawbah, then they had to do all sorts when they’ve got napaki on their clothes. They had to rip their clothes. They couldn’t just wash it.

So in terms of that, Allah has made things easy for us.

So somebody does zina, he was allowed to get married. He still got that ease there. He chosen to no. Even wealth as well. Allah didn’t say you can’t have any wealth. You can have wealth, but you choose into steal. So if you are going to go or you are going to transgress the limits, then it’s not going to be easy for you. Millet Abiku is supposed kamil lati abiku. But because the ‘ka’ has gone, the majzool particle is gone. Then what’s the closest to majzool? Nasab. That’s what it says: ‘mansubun bi nazzil khafid il kaf.’ It’s nasab because of the. Because of the ‘ka’ that normally makes it into zair has been taken away.

In the furu’ in Ibrahim alayhi salam’s deen is what it was like that. Whose abikum atful bayan Ibrahim yes. Huwa samakum huwa Allah in some people say it’s Ibrahim alayhi salam he named you, yes but over here we’re going to go with Allah is the one who has named you Muslimin min qabl from before in the previous kitabs. He mentioned that these people that will come, they’re going to be Muslims; those that submit. اَ ﺬَ ﻫ ﻲِ ﻓَ و and in this meaning in the Quran as well, Allah subhanahu wa ta’ala named the people that follow the religion as Muslim. َ نﻮُ ﻜَ ﻴِ ﻟ ْ ﻢُ ﻜْ ﻴَ ﻠَﻋ اً ﺪﻴِ ﻬﺷَ ُ لﻮُ ﺳَر.

So that the messenger is a witness upon you on your Mel Qiyamah on the day of judgment. And he gave you the message. So you will be shuhada ala al nas, a witness upon the people, and now rusulahum balagat hum that the messengers they did make their message reach as well previously. And our Quran tells us that, and our Prophet told us that. Who came? Saleh came. All of these people came and they gave the message to their people. So we’ll be a witness as well. ﺎﻬَﻴَْ ﻠَﻋ اﻮُ ﻣِ واَدةََ ﻼﺼﻟااﻮُ ﻤﻴِ ﻗَ ﺄﻓَ stick upon it with its shurut and its alkan wa ِ ةﺎَ ﻛﺰﻟااﻮُ ﺗُ أ to give the zakat to those who are mustahik.

Allahu Akbar Allah.

And zakah with all of the other commands. He is your protector, he’s your helper, and he’s the one in charge of your affairs. So what an excellent protector is. He. So that who is bringing that over here? The makhshus bil madha is hidden. And so funni maula. Funni maula. So he’s such a good what an excellent protector is he? And what an excellent helper is he? A nafsiru lakum helper for you.

That’s the end of that surah. Still not going as fast as we were supposed to. It was bad. Still not going that fast.

Nearly finished ayah number 73 so I’ll just go over that again. Is that right? Stop. I’m sorry. A’udhu billahi min ash-shay tani r-rajim. Bismillahir Rahmanir Rahim. Ya ayyuha annas adurriban mithlun munfisatam ya’uluha. Inna alladina tadu’un min duni Allah illa yakhluqu al-dhu baban wala wajh tama’uluh.

All people, when you say ‘you’ and ‘us,’ normally talking to Al Makkah, even though it is to everyone else as well. After Taban, non-Muslims. That a parable has been struck. Listen to it. Listen carefully to it.

Normally, it means an example in Lughah. Something that’s similar to an example. So over here, it’s not an example. Is it an example, meaning when you’re comparing two things? It’s not really an example. So later on Musannif Saf he says that ﻪﻨﻋ ﺮﺒﻋ ٌ بﺮﻐﺘﺴﻣ. That ‘dari ma’ means the ‘ma’ over here. It doesn’t mean an example where you are comparing two things, it’s there to show, it’s in the meaning of ‘al amr al gharib’, a ‘qissa al ajiba’, something that’s Aji parable. It’s something that’s a little bit. How do you say ajib amazing or different? Strange. It’s strange that.

You are making these gods when they can’t even protect themselves from flies. It’s a bit ajib. So that’s one meaning. There is some tafasir I mentioned that the buriba muthalun, that they strike a parable for you is the kuffar. They strike a parable so the parable is that they’re saying that the idols are like Allah so they are making a comparison. Do you get it or not? Muthal means example similar nazir somebody who’s similar. So if you make the file even though it’s not a file, who’s the one that’s striking? Either Allah or it could be the kuffar. So they’re striking a missile for Allah. Do you understand or not? In that case, mufal would be mufal. Is it okay? But obviously we’re going towards the first meaning, that mufal means something that’s ajib, there is something that is.

That is a bit strange. So the wahua is now saying that this example, not example, this parable, in the very though that which they call upon ta’abudud min duni Allahan, yeah, ghayrihi, wa huwa al asnam. That’s the idols. La yakhluqu dhulal dekhun never create even a fly, yeah. Is it comes from because you know is something that you drive off, but then he returns back again. So you drive it off and returns.

It’s just that it said that it’s one of the most jahili creatures. It puts itself into danger. It lives for forty days, and it comes from moles, and then it likes to live

around filthy things anyway. You can’t create even a fly. Even if the hal was this is halia, even if they were to gather for it to create it. So that’s trying to say that in any state they can’t create it. Even if they were to get together, which is the best thing that could be help one another, they still can’t do it. So the word “اﻮﻌﻤﺘﺟا ﻮﻟ” is hal yeah, it’s like saying that in any situation they can’t create it.

If the zubab was to snatch from them anything, what will it snatch from them? That which is upon them from smell, nice smell or zafran, that which they have smeared it with it. What do you see this to pour? On the head of the idols they used to put saffron, and they used to put honey onto the head, and then they used to close the doors, but then the flies would come in and pick on it. And sometimes they used to put ornaments on these things, and their ornaments would fall. And like I said, crows, whatever birds would come and take these things. But that idol cannot do anything. It’s an inanimate object. “La yasto’quduhu” “La yastari’duhu bin” It cannot rescue or return it.

They can’t rescue it. They can’t return it. Minhu from it was the how going back to him because of their incapacity. So how can they be worshipped? How can you worship and shuraka Allah ta’ala and make them as partners with Allah. This is a matter which is very strange, which has been translated as from the word.

Strange matter. The seeker is weak. Who’s the seeker? The one who is worshipping the idol, and so is the sought one. Who’s being sought? The asnaa, the ma’bud. They did not esteem Allah, they did not magnify Him, they did not exalt Him.

The right of his esteemness. How he should be magnified, how he should be exalted. His exaltation when they made partners with him. That which cannot even defend from a fly. And cannot take retaliation from him. So when they did this, then they didn’t put Allah in the right position because it’s making something that is inanimate into Allah. How could you do that? Inna Allah Qawiyun. Allah is opposite. Allah is Qawi, he’s all powerful unlike these idols. Aziz the mighty, Ghaliq dominant. Allahu Yastafi mina malakati rusulam wa mina al nas.

In Allah, he chooses from the malaika as messengers. He chooses from the malaika and from the people. Again, Allah doesn’t tell you again. He mentioned it the first time, so he just didn’t say it a second time at all. Alhamdulillah brought that just to show you that meaning is still there. Allah chooses messages from malaika and messages from the people. ﻦﻳام،ش،ر،ك،ﻮﻟق،اﺎﻤﻠﻟﺰﻧ This was revealed when the Mushrikin said اَ،،نِ،،نْ،،يَب،ن،ِ،،مُ،،رْ،،كّ،ِ،ال،ذِ،،هْ،،يَ،،لَ،،عَ،،لِ،،ن،زُ أ What has the remembrance been descended upon him from amongst us?

From amongst us, when it is mentioned that Walid ibn Mughira, when the Quran was being revealed to the Prophet said that there are better people than him. You are trying to say that he’s revealed to him amongst all of us when you’ve

got all of these other big guys. That’s not Allah’s not going to choose him. But it’s not up to you to choose who what you want. So then this was revealed: Allah chooses who he wants. Even from the Malaika, it is mentioned in another place in the Quran that all the messengers, all the Malaika are messengers. So over here then what does it mean by Allah chooses? When it means Allah chooses the Malaika, it means who’s going to be involved with Banu Adam and going to that. In relation to one another they’re all messengers. The angels in relation to Adam ibn Adam is the ones that are sent to the people. Inna lawa sami’a.

All hearing of their sayings, all seeing. Biman yet with whom he takes as a messenger. Kajibriel and Mikail. He mentioned the two examples from the Malaika, two examples from what Ibrahim or Muhammad sallallahu alayhi wasalam or alayhi wasalam? He knows what is before them and what is behind them. Before them, he knows what is in front of them, what is behind them. That which they have sent forth in terms of actions, and that which they have left behind in terms of the actions that they didn’t do. What they did and what they are going to be doing in the future. He knows everything.

And to Allah do all matters return. All the matters of creation are going to return to Him, and then He is the one that will give their jazak. O those who believe.

Normally when you join you use aru what’s do bow down and prostrate. I solu pray. So why did Allah say bow and do prostration? Why did not say just pray? Because the best of salah, what are the best parts of salah? That are the best parts, the khass parts. So you do that ruku. So by mentioning that it just gives that emphasis on those two parts. Yes, so pray salah. Pray salah. Again so much emphasis. The first thing that a person has to do once he brings the money is pray salah. The first thing that will be judged on the day of judgment is salah. If this is good, then taqat anjaha wa aflaha, then he’s successful. And he’s succeeded. And if there’s a problem with his salah, then khassira allah, then he would be lost.

Allah subhanahu wa ta’ala said, “O you who believe, pray namaz first. Then what do you do? And then worship your Lord, meaning Wahiduhu, meaning affirm Him. Affirm His oneness. And then do good deeds. Qasulatir Rahim.” So He mentioned like few other nawafil. Worship your Lord, is the farz. What should you do? And then do good deeds, do extra deeds. Like being like joining the ties. And by making good. So these are the wajibah and mandubah. So that surely you will be successful.

Why am I translating it that way and not perhaps he’s going to explain next there. So when you have ﻢﻜﻠﻌﻟ in the Quran, it means yeah. So it means حﻼﻔﻟا رﻮﻣﻷا هﺬﻫ ﻞﻌﻓ ﻦﻣ ﻞﻗ ﻖﺣ that falah complete success is definitely certain for the one who does these things. Whoever does believes does namaz worships their Lord, then he does good deeds, then surely he will be. Most certainly, he will be. So

la’allakum is not going to be perhaps he will be. Yeah tafuzuna bilbaqai fil jannah. He will be successful with remaining in jannah. He’s not going to just go in jannah and then taken out. Going to be there forever.

And struggle strive for Allah. Strive for Allah in what way? By establishing His din. ٍ ﺪْ ﻬﺟُ ْ ﻖَﺣ is ﻪﻴﻟإ فﺎﻀﻣ, but it’s The sifa is the mudafilay the right of his striving a struggle that’s worthy of him. Again. A jihadan haqan, a true striving.

By exhausting the capacity in it. Do everything you need to do for the religion.

And the linguists say that it means to struggle and strive, to jihad for Allah. Do jihad with who? Your enemies. And there’s two enemies. There’s one, the apparent enemy, al-bahirah, and one’s the internal enemy. It says that the apparent enemy, the outside enemy. Who are these? The kuffar, the misguided deviant sects. And the jihad against them is well known. You know what to do. And this is called jihadul asghar in the hadith, isn’t it?

The internal one is what the nafs, the hawa, the shaitan. And what is doing jihad with that with these ones. Abstaining from the lusts that they tell you to do. And you do that slowly but slowly and this is called jihadul akbar. So why is it called that? Why is it called jihad akbar? And why is fighting the enemies called because the ones that are apparent? They’re there, sometimes they’re not there as opposed to your nafs shaitan. Why? When are they there? Are they absent? Number one, number two, if you got an enemy, that’s a part outside enemy. You can do salah with it, sometimes make peace with it.

Can you make peace with your shaitan? Can you make peace with your nafs? Never. And then the apparent enemy, if it kills you, what happens? Jannah. And the other enemy in turn, if that kills you, then you’re going where? Jannah. So that’s why it’s jahad al asghar. Obviously, the biggest jihad is obviously jihad fighting with your whole soul, giving your life for come on. But from this perspective, you can look at it that way. He chosen you for his dean.

You killed somebody who does haram, and somebody who does zina. Throw stoning isn’t that hard. Or you cut the hand off. They said no, it’s easy for the

ones that are practicing the deen. If you’re a jor and you’re doing zina, then it’s not going to be easy for you anyway, because in terms of previous religions and previous deen, they had to when they did tawbah, then they had to do all sorts when they’ve got napaki on their clothes. They had to rip their clothes. They couldn’t just wash it.

So in terms of that, Allah has made things easy for us.

So somebody does zina, he was allowed to get married. He still got that ease there. He chosen to no. Even wealth as well. Allah didn’t say you can’t have any wealth. You can have wealth, but you choose into steal. So if you are going to go or you are going to transgress the limits, then it’s not going to be easy for you. Millet Abiku is supposed kamil lati abiku. But because the ‘ka’ has gone, the majzool particle is gone. Then what’s the closest to majzool? Nasab. That’s what it says: ‘mansubun bi nazzil khafid il kaf.’ It’s nasab because of the. Because of the ‘ka’ that normally makes it into zair has been taken away.

In the furu’ in Ibrahim alayhi salam’s deen is what it was like that. Whose abikum atful bayan Ibrahim yes. Huwa samakum huwa Allah in some people say it’s Ibrahim alayhi salam he named you, yes but over here we’re going to go with Allah is the one who has named you Muslimin min qabl from before in the previous kitabs. He mentioned that these people that will come, they’re going to be Muslims; those that submit. اَ ﺬَ ﻫ ﻲِ ﻓَ و and in this meaning in the Quran as well, Allah subhanahu wa ta’ala named the people that follow the religion as Muslim. َ نﻮُ ﻜَ ﻴِ ﻟ ْ ﻢُ ﻜْ ﻴَ ﻠَﻋ اً ﺪﻴِ ﻬﺷَ ُ لﻮُ ﺳَر.

So that the messenger is a witness upon you on your Mel Qiyamah on the day of judgment. And he gave you the message. So you will be shuhada ala al nas, a witness upon the people, and now rusulahum balagat hum that the messengers they did make their message reach as well previously. And our Quran tells us that, and our Prophet told us that. Who came? Saleh came. All of these people came and they gave the message to their people. So we’ll be a witness as well. ﺎﻬَﻴَْ ﻠَﻋ اﻮُ ﻣِ واَدةََ ﻼﺼﻟااﻮُ ﻤﻴِ ﻗَ ﺄﻓَ stick upon it with its shurut and its alkan wa ِ ةﺎَ ﻛﺰﻟااﻮُ ﺗُ أ to give the zakat to those who are mustahik.

Allahu Akbar Allah.

And zakah with all of the other commands. He is your protector, he’s your helper, and he’s the one in charge of your affairs. So what an excellent protector is. He. So that who is bringing that over here? The makhshus bil madha is hidden. And so funni maula. Funni maula. So he’s such a good what an excellent protector is he? And what an excellent helper is he? A nafsiru lakum helper for you.

That’s the end of that surah. Still not going as fast as we were supposed to. It was bad. Still not going that fast.

Nearly finished ayah number 73 so I’ll just go over that again. Is that right? Stop. I’m sorry. A’udhu billahi min ash-shay tani r-rajim. Bismillahir Rahmanir Rahim. Ya ayyuha annas adurriban mithlun munfisatam ya’uluha. Inna alladina tadu’un min duni Allah illa yakhluqu al-dhu baban wala wajh tama’uluh.

All people, when you say ‘you’ and ‘us,’ normally talking to Al Makkah, even though it is to everyone else as well. After Taban, non-Muslims. That a parable has been struck. Listen to it. Listen carefully to it.

Normally, it means an example in Lughah. Something that’s similar to an example. So over here, it’s not an example. Is it an example, meaning when you’re comparing two things? It’s not really an example. So later on Musannif Saf he says that ﻪﻨﻋ ﺮﺒﻋ ٌ بﺮﻐﺘﺴﻣ. That ‘dari ma’ means the ‘ma’ over here. It doesn’t mean an example where you are comparing two things, it’s there to show, it’s in the meaning of ‘al amr al gharib’, a ‘qissa al ajiba’, something that’s Aji parable. It’s something that’s a little bit. How do you say ajib amazing or different? Strange. It’s strange that.

You are making these gods when they can’t even protect themselves from flies. It’s a bit ajib. So that’s one meaning. There is some tafasir I mentioned that the buriba muthalun, that they strike a parable for you is the kuffar. They strike a parable so the parable is that they’re saying that the idols are like Allah so they are making a comparison. Do you get it or not? Muthal means example similar nazir somebody who’s similar. So if you make the file even though it’s not a file, who’s the one that’s striking? Either Allah or it could be the kuffar. So they’re striking a missile for Allah. Do you understand or not? In that case, mufal would be mufal. Is it okay? But obviously we’re going towards the first meaning, that mufal means something that’s ajib, there is something that is.

That is a bit strange. So the wahua is now saying that this example, not example, this parable, in the very though that which they call upon ta’abudud min duni Allahan, yeah, ghayrihi, wa huwa al asnam. That’s the idols. La yakhluqu dhulal dekhun never create even a fly, yeah. Is it comes from because you know is something that you drive off, but then he returns back again. So you drive it off and returns.

It’s just that it said that it’s one of the most jahili creatures. It puts itself into danger. It lives for forty days, and it comes from moles, and then it likes to live

around filthy things anyway. You can’t create even a fly. Even if the hal was this is halia, even if they were to gather for it to create it. So that’s trying to say that in any state they can’t create it. Even if they were to get together, which is the best thing that could be help one another, they still can’t do it. So the word “اﻮﻌﻤﺘﺟا ﻮﻟ” is hal yeah, it’s like saying that in any situation they can’t create it.

If the zubab was to snatch from them anything, what will it snatch from them? That which is upon them from smell, nice smell or zafran, that which they have smeared it with it. What do you see this to pour? On the head of the idols they used to put saffron, and they used to put honey onto the head, and then they used to close the doors, but then the flies would come in and pick on it. And sometimes they used to put ornaments on these things, and their ornaments would fall. And like I said, crows, whatever birds would come and take these things. But that idol cannot do anything. It’s an inanimate object. “La yasto’quduhu” “La yastari’duhu bin” It cannot rescue or return it.

They can’t rescue it. They can’t return it. Minhu from it was the how going back to him because of their incapacity. So how can they be worshipped? How can you worship and shuraka Allah ta’ala and make them as partners with Allah. This is a matter which is very strange, which has been translated as from the word.

Strange matter. The seeker is weak. Who’s the seeker? The one who is worshipping the idol, and so is the sought one. Who’s being sought? The asnaa, the ma’bud. They did not esteem Allah, they did not magnify Him, they did not exalt Him.

The right of his esteemness. How he should be magnified, how he should be exalted. His exaltation when they made partners with him. That which cannot even defend from a fly. And cannot take retaliation from him. So when they did this, then they didn’t put Allah in the right position because it’s making something that is inanimate into Allah. How could you do that? Inna Allah Qawiyun. Allah is opposite. Allah is Qawi, he’s all powerful unlike these idols. Aziz the mighty, Ghaliq dominant. Allahu Yastafi mina malakati rusulam wa mina al nas.

In Allah, he chooses from the malaika as messengers. He chooses from the malaika and from the people. Again, Allah doesn’t tell you again. He mentioned it the first time, so he just didn’t say it a second time at all. Alhamdulillah brought that just to show you that meaning is still there. Allah chooses messages from malaika and messages from the people. ﻦﻳام،ش،ر،ك،ﻮﻟق،اﺎﻤﻠﻟﺰﻧ This was revealed when the Mushrikin said اَ،،نِ،،نْ،،يَب،ن،ِ،،مُ،،رْ،،كّ،ِ،ال،ذِ،،هْ،،يَ،،لَ،،عَ،،لِ،،ن،زُ أ What has the remembrance been descended upon him from amongst us?

From amongst us, when it is mentioned that Walid ibn Mughira, when the Quran was being revealed to the Prophet said that there are better people than him. You are trying to say that he’s revealed to him amongst all of us when you’ve

got all of these other big guys. That’s not Allah’s not going to choose him. But it’s not up to you to choose who what you want. So then this was revealed: Allah chooses who he wants. Even from the Malaika, it is mentioned in another place in the Quran that all the messengers, all the Malaika are messengers. So over here then what does it mean by Allah chooses? When it means Allah chooses the Malaika, it means who’s going to be involved with Banu Adam and going to that. In relation to one another they’re all messengers. The angels in relation to Adam ibn Adam is the ones that are sent to the people. Inna lawa sami’a.

All hearing of their sayings, all seeing. Biman yet with whom he takes as a messenger. Kajibriel and Mikail. He mentioned the two examples from the Malaika, two examples from what Ibrahim or Muhammad sallallahu alayhi wasalam or alayhi wasalam? He knows what is before them and what is behind them. Before them, he knows what is in front of them, what is behind them. That which they have sent forth in terms of actions, and that which they have left behind in terms of the actions that they didn’t do. What they did and what they are going to be doing in the future. He knows everything.

And to Allah do all matters return. All the matters of creation are going to return to Him, and then He is the one that will give their jazak. O those who believe.

Normally when you join you use aru what’s do bow down and prostrate. I solu pray. So why did Allah say bow and do prostration? Why did not say just pray? Because the best of salah, what are the best parts of salah? That are the best parts, the khass parts. So you do that ruku. So by mentioning that it just gives that emphasis on those two parts. Yes, so pray salah. Pray salah. Again so much emphasis. The first thing that a person has to do once he brings the money is pray salah. The first thing that will be judged on the day of judgment is salah. If this is good, then taqat anjaha wa aflaha, then he’s successful. And he’s succeeded. And if there’s a problem with his salah, then khassira allah, then he would be lost.

Allah subhanahu wa ta’ala said, “O you who believe, pray namaz first. Then what do you do? And then worship your Lord, meaning Wahiduhu, meaning affirm Him. Affirm His oneness. And then do good deeds. Qasulatir Rahim.” So He mentioned like few other nawafil. Worship your Lord, is the farz. What should you do? And then do good deeds, do extra deeds. Like being like joining the ties. And by making good. So these are the wajibah and mandubah. So that surely you will be successful.

Why am I translating it that way and not perhaps he’s going to explain next there. So when you have ﻢﻜﻠﻌﻟ in the Quran, it means yeah. So it means حﻼﻔﻟا رﻮﻣﻷا هﺬﻫ ﻞﻌﻓ ﻦﻣ ﻞﻗ ﻖﺣ that falah complete success is definitely certain for the one who does these things. Whoever does believes does namaz worships their Lord, then he does good deeds, then surely he will be. Most certainly, he will be. So

la’allakum is not going to be perhaps he will be. Yeah tafuzuna bilbaqai fil jannah. He will be successful with remaining in jannah. He’s not going to just go in jannah and then taken out. Going to be there forever.

And struggle strive for Allah. Strive for Allah in what way? By establishing His din. ٍ ﺪْ ﻬﺟُ ْ ﻖَﺣ is ﻪﻴﻟإ فﺎﻀﻣ, but it’s The sifa is the mudafilay the right of his striving a struggle that’s worthy of him. Again. A jihadan haqan, a true striving.

By exhausting the capacity in it. Do everything you need to do for the religion.

And the linguists say that it means to struggle and strive, to jihad for Allah. Do jihad with who? Your enemies. And there’s two enemies. There’s one, the apparent enemy, al-bahirah, and one’s the internal enemy. It says that the apparent enemy, the outside enemy. Who are these? The kuffar, the misguided deviant sects. And the jihad against them is well known. You know what to do. And this is called jihadul asghar in the hadith, isn’t it?

The internal one is what the nafs, the hawa, the shaitan. And what is doing jihad with that with these ones. Abstaining from the lusts that they tell you to do. And you do that slowly but slowly and this is called jihadul akbar. So why is it called that? Why is it called jihad akbar? And why is fighting the enemies called because the ones that are apparent? They’re there, sometimes they’re not there as opposed to your nafs shaitan. Why? When are they there? Are they absent? Number one, number two, if you got an enemy, that’s a part outside enemy. You can do salah with it, sometimes make peace with it.

Can you make peace with your shaitan? Can you make peace with your nafs? Never. And then the apparent enemy, if it kills you, what happens? Jannah. And the other enemy in turn, if that kills you, then you’re going where? Jannah. So that’s why it’s jahad al asghar. Obviously, the biggest jihad is obviously jihad fighting with your whole soul, giving your life for come on. But from this perspective, you can look at it that way. He chosen you for his dean.

You killed somebody who does haram, and somebody who does zina. Throw stoning isn’t that hard. Or you cut the hand off. They said no, it’s easy for the

ones that are practicing the deen. If you’re a jor and you’re doing zina, then it’s not going to be easy for you anyway, because in terms of previous religions and previous deen, they had to when they did tawbah, then they had to do all sorts when they’ve got napaki on their clothes. They had to rip their clothes. They couldn’t just wash it.

So in terms of that, Allah has made things easy for us.

So somebody does zina, he was allowed to get married. He still got that ease there. He chosen to no. Even wealth as well. Allah didn’t say you can’t have any wealth. You can have wealth, but you choose into steal. So if you are going to go or you are going to transgress the limits, then it’s not going to be easy for you. Millet Abiku is supposed kamil lati abiku. But because the ‘ka’ has gone, the majzool particle is gone. Then what’s the closest to majzool? Nasab. That’s what it says: ‘mansubun bi nazzil khafid il kaf.’ It’s nasab because of the. Because of the ‘ka’ that normally makes it into zair has been taken away.

In the furu’ in Ibrahim alayhi salam’s deen is what it was like that. Whose abikum atful bayan Ibrahim yes. Huwa samakum huwa Allah in some people say it’s Ibrahim alayhi salam he named you, yes but over here we’re going to go with Allah is the one who has named you Muslimin min qabl from before in the previous kitabs. He mentioned that these people that will come, they’re going to be Muslims; those that submit. اَ ﺬَ ﻫ ﻲِ ﻓَ و and in this meaning in the Quran as well, Allah subhanahu wa ta’ala named the people that follow the religion as Muslim. َ نﻮُ ﻜَ ﻴِ ﻟ ْ ﻢُ ﻜْ ﻴَ ﻠَﻋ اً ﺪﻴِ ﻬﺷَ ُ لﻮُ ﺳَر.

So that the messenger is a witness upon you on your Mel Qiyamah on the day of judgment. And he gave you the message. So you will be shuhada ala al nas, a witness upon the people, and now rusulahum balagat hum that the messengers they did make their message reach as well previously. And our Quran tells us that, and our Prophet told us that. Who came? Saleh came. All of these people came and they gave the message to their people. So we’ll be a witness as well. ﺎﻬَﻴَْ ﻠَﻋ اﻮُ ﻣِ واَدةََ ﻼﺼﻟااﻮُ ﻤﻴِ ﻗَ ﺄﻓَ stick upon it with its shurut and its alkan wa ِ ةﺎَ ﻛﺰﻟااﻮُ ﺗُ أ to give the zakat to those who are mustahik.

Allahu Akbar Allah.

And zakah with all of the other commands. He is your protector, he’s your helper, and he’s the one in charge of your affairs. So what an excellent protector is. He. So that who is bringing that over here? The makhshus bil madha is hidden. And so funni maula. Funni maula. So he’s such a good what an excellent protector is he? And what an excellent helper is he? A nafsiru lakum helper for you.

That’s the end of that surah. Still not going as fast as we were supposed to. It was bad. Still not going that fast.

Nearly finished ayah number 73 so I’ll just go over that again. Is that right? Stop. I’m sorry. A’udhu billahi min ash-shay tani r-rajim. Bismillahir Rahmanir Rahim. Ya ayyuha annas adurriban mithlun munfisatam ya’uluha. Inna alladina tadu’un min duni Allah illa yakhluqu al-dhu baban wala wajh tama’uluh.

All people, when you say ‘you’ and ‘us,’ normally talking to Al Makkah, even though it is to everyone else as well. After Taban, non-Muslims. That a parable has been struck. Listen to it. Listen carefully to it.

Normally, it means an example in Lughah. Something that’s similar to an example. So over here, it’s not an example. Is it an example, meaning when you’re comparing two things? It’s not really an example. So later on Musannif Saf he says that ﻪﻨﻋ ﺮﺒﻋ ٌ بﺮﻐﺘﺴﻣ. That ‘dari ma’ means the ‘ma’ over here. It doesn’t mean an example where you are comparing two things, it’s there to show, it’s in the meaning of ‘al amr al gharib’, a ‘qissa al ajiba’, something that’s Aji parable. It’s something that’s a little bit. How do you say ajib amazing or different? Strange. It’s strange that.

You are making these gods when they can’t even protect themselves from flies. It’s a bit ajib. So that’s one meaning. There is some tafasir I mentioned that the buriba muthalun, that they strike a parable for you is the kuffar. They strike a parable so the parable is that they’re saying that the idols are like Allah so they are making a comparison. Do you get it or not? Muthal means example similar nazir somebody who’s similar. So if you make the file even though it’s not a file, who’s the one that’s striking? Either Allah or it could be the kuffar. So they’re striking a missile for Allah. Do you understand or not? In that case, mufal would be mufal. Is it okay? But obviously we’re going towards the first meaning, that mufal means something that’s ajib, there is something that is.

That is a bit strange. So the wahua is now saying that this example, not example, this parable, in the very though that which they call upon ta’abudud min duni Allahan, yeah, ghayrihi, wa huwa al asnam. That’s the idols. La yakhluqu dhulal dekhun never create even a fly, yeah. Is it comes from because you know is something that you drive off, but then he returns back again. So you drive it off and returns.

It’s just that it said that it’s one of the most jahili creatures. It puts itself into danger. It lives for forty days, and it comes from moles, and then it likes to live

around filthy things anyway. You can’t create even a fly. Even if the hal was this is halia, even if they were to gather for it to create it. So that’s trying to say that in any state they can’t create it. Even if they were to get together, which is the best thing that could be help one another, they still can’t do it. So the word “اﻮﻌﻤﺘﺟا ﻮﻟ” is hal yeah, it’s like saying that in any situation they can’t create it.

If the zubab was to snatch from them anything, what will it snatch from them? That which is upon them from smell, nice smell or zafran, that which they have smeared it with it. What do you see this to pour? On the head of the idols they used to put saffron, and they used to put honey onto the head, and then they used to close the doors, but then the flies would come in and pick on it. And sometimes they used to put ornaments on these things, and their ornaments would fall. And like I said, crows, whatever birds would come and take these things. But that idol cannot do anything. It’s an inanimate object. “La yasto’quduhu” “La yastari’duhu bin” It cannot rescue or return it.

They can’t rescue it. They can’t return it. Minhu from it was the how going back to him because of their incapacity. So how can they be worshipped? How can you worship and shuraka Allah ta’ala and make them as partners with Allah. This is a matter which is very strange, which has been translated as from the word.

Strange matter. The seeker is weak. Who’s the seeker? The one who is worshipping the idol, and so is the sought one. Who’s being sought? The asnaa, the ma’bud. They did not esteem Allah, they did not magnify Him, they did not exalt Him.

The right of his esteemness. How he should be magnified, how he should be exalted. His exaltation when they made partners with him. That which cannot even defend from a fly. And cannot take retaliation from him. So when they did this, then they didn’t put Allah in the right position because it’s making something that is inanimate into Allah. How could you do that? Inna Allah Qawiyun. Allah is opposite. Allah is Qawi, he’s all powerful unlike these idols. Aziz the mighty, Ghaliq dominant. Allahu Yastafi mina malakati rusulam wa mina al nas.

In Allah, he chooses from the malaika as messengers. He chooses from the malaika and from the people. Again, Allah doesn’t tell you again. He mentioned it the first time, so he just didn’t say it a second time at all. Alhamdulillah brought that just to show you that meaning is still there. Allah chooses messages from malaika and messages from the people. ﻦﻳام،ش،ر،ك،ﻮﻟق،اﺎﻤﻠﻟﺰﻧ This was revealed when the Mushrikin said اَ،،نِ،،نْ،،يَب،ن،ِ،،مُ،،رْ،،كّ،ِ،ال،ذِ،،هْ،،يَ،،لَ،،عَ،،لِ،،ن،زُ أ What has the remembrance been descended upon him from amongst us?

From amongst us, when it is mentioned that Walid ibn Mughira, when the Quran was being revealed to the Prophet said that there are better people than him. You are trying to say that he’s revealed to him amongst all of us when you’ve

got all of these other big guys. That’s not Allah’s not going to choose him. But it’s not up to you to choose who what you want. So then this was revealed: Allah chooses who he wants. Even from the Malaika, it is mentioned in another place in the Quran that all the messengers, all the Malaika are messengers. So over here then what does it mean by Allah chooses? When it means Allah chooses the Malaika, it means who’s going to be involved with Banu Adam and going to that. In relation to one another they’re all messengers. The angels in relation to Adam ibn Adam is the ones that are sent to the people. Inna lawa sami’a.

All hearing of their sayings, all seeing. Biman yet with whom he takes as a messenger. Kajibriel and Mikail. He mentioned the two examples from the Malaika, two examples from what Ibrahim or Muhammad sallallahu alayhi wasalam or alayhi wasalam? He knows what is before them and what is behind them. Before them, he knows what is in front of them, what is behind them. That which they have sent forth in terms of actions, and that which they have left behind in terms of the actions that they didn’t do. What they did and what they are going to be doing in the future. He knows everything.

And to Allah do all matters return. All the matters of creation are going to return to Him, and then He is the one that will give their jazak. O those who believe.

Normally when you join you use aru what’s do bow down and prostrate. I solu pray. So why did Allah say bow and do prostration? Why did not say just pray? Because the best of salah, what are the best parts of salah? That are the best parts, the khass parts. So you do that ruku. So by mentioning that it just gives that emphasis on those two parts. Yes, so pray salah. Pray salah. Again so much emphasis. The first thing that a person has to do once he brings the money is pray salah. The first thing that will be judged on the day of judgment is salah. If this is good, then taqat anjaha wa aflaha, then he’s successful. And he’s succeeded. And if there’s a problem with his salah, then khassira allah, then he would be lost.

Allah subhanahu wa ta’ala said, “O you who believe, pray namaz first. Then what do you do? And then worship your Lord, meaning Wahiduhu, meaning affirm Him. Affirm His oneness. And then do good deeds. Qasulatir Rahim.” So He mentioned like few other nawafil. Worship your Lord, is the farz. What should you do? And then do good deeds, do extra deeds. Like being like joining the ties. And by making good. So these are the wajibah and mandubah. So that surely you will be successful.

Why am I translating it that way and not perhaps he’s going to explain next there. So when you have ﻢﻜﻠﻌﻟ in the Quran, it means yeah. So it means حﻼﻔﻟا رﻮﻣﻷا هﺬﻫ ﻞﻌﻓ ﻦﻣ ﻞﻗ ﻖﺣ that falah complete success is definitely certain for the one who does these things. Whoever does believes does namaz worships their Lord, then he does good deeds, then surely he will be. Most certainly, he will be. So

la’allakum is not going to be perhaps he will be. Yeah tafuzuna bilbaqai fil jannah. He will be successful with remaining in jannah. He’s not going to just go in jannah and then taken out. Going to be there forever.

And struggle strive for Allah. Strive for Allah in what way? By establishing His din. ٍ ﺪْ ﻬﺟُ ْ ﻖَﺣ is ﻪﻴﻟإ فﺎﻀﻣ, but it’s The sifa is the mudafilay the right of his striving a struggle that’s worthy of him. Again. A jihadan haqan, a true striving.

By exhausting the capacity in it. Do everything you need to do for the religion.

And the linguists say that it means to struggle and strive, to jihad for Allah. Do jihad with who? Your enemies. And there’s two enemies. There’s one, the apparent enemy, al-bahirah, and one’s the internal enemy. It says that the apparent enemy, the outside enemy. Who are these? The kuffar, the misguided deviant sects. And the jihad against them is well known. You know what to do. And this is called jihadul asghar in the hadith, isn’t it?

The internal one is what the nafs, the hawa, the shaitan. And what is doing jihad with that with these ones. Abstaining from the lusts that they tell you to do. And you do that slowly but slowly and this is called jihadul akbar. So why is it called that? Why is it called jihad akbar? And why is fighting the enemies called because the ones that are apparent? They’re there, sometimes they’re not there as opposed to your nafs shaitan. Why? When are they there? Are they absent? Number one, number two, if you got an enemy, that’s a part outside enemy. You can do salah with it, sometimes make peace with it.

Can you make peace with your shaitan? Can you make peace with your nafs? Never. And then the apparent enemy, if it kills you, what happens? Jannah. And the other enemy in turn, if that kills you, then you’re going where? Jannah. So that’s why it’s jahad al asghar. Obviously, the biggest jihad is obviously jihad fighting with your whole soul, giving your life for come on. But from this perspective, you can look at it that way. He chosen you for his dean.

You killed somebody who does haram, and somebody who does zina. Throw stoning isn’t that hard. Or you cut the hand off. They said no, it’s easy for the

ones that are practicing the deen. If you’re a jor and you’re doing zina, then it’s not going to be easy for you anyway, because in terms of previous religions and previous deen, they had to when they did tawbah, then they had to do all sorts when they’ve got napaki on their clothes. They had to rip their clothes. They couldn’t just wash it.

So in terms of that, Allah has made things easy for us.

So somebody does zina, he was allowed to get married. He still got that ease there. He chosen to no. Even wealth as well. Allah didn’t say you can’t have any wealth. You can have wealth, but you choose into steal. So if you are going to go or you are going to transgress the limits, then it’s not going to be easy for you. Millet Abiku is supposed kamil lati abiku. But because the ‘ka’ has gone, the majzool particle is gone. Then what’s the closest to majzool? Nasab. That’s what it says: ‘mansubun bi nazzil khafid il kaf.’ It’s nasab because of the. Because of the ‘ka’ that normally makes it into zair has been taken away.

In the furu’ in Ibrahim alayhi salam’s deen is what it was like that. Whose abikum atful bayan Ibrahim yes. Huwa samakum huwa Allah in some people say it’s Ibrahim alayhi salam he named you, yes but over here we’re going to go with Allah is the one who has named you Muslimin min qabl from before in the previous kitabs. He mentioned that these people that will come, they’re going to be Muslims; those that submit. اَ ﺬَ ﻫ ﻲِ ﻓَ و and in this meaning in the Quran as well, Allah subhanahu wa ta’ala named the people that follow the religion as Muslim. َ نﻮُ ﻜَ ﻴِ ﻟ ْ ﻢُ ﻜْ ﻴَ ﻠَﻋ اً ﺪﻴِ ﻬﺷَ ُ لﻮُ ﺳَر.

So that the messenger is a witness upon you on your Mel Qiyamah on the day of judgment. And he gave you the message. So you will be shuhada ala al nas, a witness upon the people, and now rusulahum balagat hum that the messengers they did make their message reach as well previously. And our Quran tells us that, and our Prophet told us that. Who came? Saleh came. All of these people came and they gave the message to their people. So we’ll be a witness as well. ﺎﻬَﻴَْ ﻠَﻋ اﻮُ ﻣِ واَدةََ ﻼﺼﻟااﻮُ ﻤﻴِ ﻗَ ﺄﻓَ stick upon it with its shurut and its alkan wa ِ ةﺎَ ﻛﺰﻟااﻮُ ﺗُ أ to give the zakat to those who are mustahik.

Allahu Akbar Allah.

And zakah with all of the other commands. He is your protector, he’s your helper, and he’s the one in charge of your affairs. So what an excellent protector is. He. So that who is bringing that over here? The makhshus bil madha is hidden. And so funni maula. Funni maula. So he’s such a good what an excellent protector is he? And what an excellent helper is he? A nafsiru lakum helper for you.

That’s the end of that surah. Still not going as fast as we were supposed to. It was bad. Still not going that fast.