 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ آيَاتُهُ فَهُوَ الْكَارِيمُ الْمُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين، له الحمد الحسن، والتناق الجميل، وأشد أن لا إله إلا الله وحده لا شريك له يقول الحق، وهو يهد السبيل، وأشد أن سيدنا ولبينا محمد، صلى الله عليه وعليه على آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد صورة الفجر بسم الله الرحمن الرحيم والفجر وليال عشر والشفع والوطر والليل إذا يسر هل في ذلك قسم لدي حجر ألم تر كيف فعل ربك بعاد إرمذات العماد التي لم يخلق مثلها في البلاد وثمود الذين جابوا الصخر بالواد وفرعون ذي الأوتاد الذين طغوا في البلاد فأكثروا في الفساد فصب عليهم ربك سوط عذاب إن ربك لبلم رصاد فأما الإنسان إذا مبتلاه ربه فأكرمه ونعمه فأكرمه ونعمه فيقول ربي أكرما وأما إذا مبتلاه فقدر عليه رزقه فيقول ربي أهانا كلا بلا كلا بلا تكرمون اليتيم ولا تحاضون على طام المسكيل وتأكلون التراث أكلاً لما وتحبون المال حباً جما كلا إذا دكت الأرض دكاً دكا وجاء ربك والملك صفاً صفا وجئ يومئذ بجهنم وجئ يومئذ بجهنم يومئذ يتذكر الإنسان يومئذ يتذكر الإنسان وأنا له الذكرى يقول يا ليتني قدمت لحياته فيومئذ لا يوظب وذابه أحد ولا يوثق وثاقه أحد يا أييتها النفس المطمئن إرجعي إلى ربك راضية مرضية فدخلي في عبادي ودخلي جنة صورة الفجر صورة الفجر هو مكان صورة بسبب جمور أهل العلم يقومون باستخدام صورة الفجر يأتي قبل المسجد صلى الله عليه وسلم يقومون بمدينة يقومون بشيء يقومون بمدينة يقومون بشيء يقومون بشيء يقومون بشيء يتذكر صورة الفجر سورة. الله سبحانه وتعالى يقول ويلفجري by the fajر. The waw in walfajr is called wawul qasam. The waw in walfajr it's called the wawul qasam. What does it mean? It means Allah is making a oath. He's swearing by something سبحانه وتعالى. And in the Arabic language there are three letters that are used for an oath. In the Arabic language there are three words, three letters there are three letters that are used for the oath. The first one is the waw and the second one is the ba' and the third one is the ta. The first one is waw. The first one is the waw. الله سبحانه وتعالى قالوا والله ربنا ما كنا مشركين قالوا they said والله by our lord ما كنا مشركين we were never pagans and polythes. The second one is the second one is ba. Allah سيز قالوا تقاسموا بالله. ba. And the third one is تا وتالله وتالله لأكيداً أصنامكم بعد أن تولموا مدبرين. وتالله لأكيداً أصنامكم. والله بالله but they are different all three of them are not the same even though they all show that the person is making an oath but they are all differently used the waw is used for اسم ظاهر and a parent noun the waw it is used for a parent noun اسم ظاهر or what you would say in English grammar and it's also used for a pronoun اي بامير so it's only used for اسم ظاهر sorry sorry the waw is only used for اسم ظاهر and it's not used for a pronoun and you can never mention with it the verb أقسمو you can never mention that verb with it so what is the waw used for it's used for a parent noun okay and you cannot mention the verb أقسمو with it the second one is the waw the waw enters the اسم ظاهر the parent noun and it also enters the pronoun the بامير in the Arabic language and you mention أقسمو with it for example you say أقسمو بالله and you can also say أقسمو به به is a pronoun so it went in what a proper noun which is أقسمو بالله that's a proper noun and it also enters into a pronoun which is أقسمو بي and you also have to mention the verb أقسمو with it the third one is the تاء and the تاء only enters لفظ الجلالة it only enters the تاب الله it cannot be used for anything else so you can't even say ترحمن it is not from the names of Allah it is but the تاء can't be used for it it is only used for the name الله so you can only use it for what تاء الله only for Allah and you cannot mention with it the واب أقسمو you cannot mention with it so which of the three was used here the waw was used والفجري الله و تبارك وتعالى يسوز by the فجر what does it mean والفجري the فجر that Allah is swearing by according to the scholars of تفسير they have three opinions three views of what is meant by الفجر هيا how many views there are three views the first one is the دون it is the دون Allah is swearing by the دون that view is attributed to اكرمة from the مفصرين it is also attributed to عبد العباس it is also attributed to مجاهد من جبرين and it is also attributed to سدي they are the ones who said it means the دون so some of the translation in English you will see it says بايدا by the دون that's one view the second view is it means النهار the day the whole entire day is referred to الفجر this view is attributed to عبد العباس alone even though it is من طريق ابي نصرين from the chain of ابي نصرين وفيه غرابة it's a bit strange because the Arabs don't generally use the word فجر for the whole day but maybe من باب المقابلة because what is after فجر وليالين عشري because night was mentioned he mentioned day here من باب المقابلة the night was mentioned in the next verse so here the day will be mentioned the third view is it means the صلاة الفجر it means صلاة الفجر and that view is also attributed to عبد العباس himself and our sheikh عبد العباس he said it makes more sense to attribute it to which one the third one because the word الفجر in the شريعة where is it used as if somebody just say to you I came from فجر what would you understand it as the particular prayer right so the sheikh said it's better to restrict it to the that is used that is used for it الله says by the dawn I swear وليالين عشري and by ten nights and I also swear by the what by the ten nights what is meant by the ten nights here and what is intended by it there are three views regarding what is meant by وليالين عشري the ten nights the first view is the term here that is meant is أل أول من دل حجة the first term of the حجة the first term of the حجة أل أول من دل حجة the first term of what the حجة that's one view وليالين عشري he bought a consensus that is what is meant by it again the first view is the first ten of the حجة and وليالين عشري he transmitted a consensus and he said that's a consensus but there is no consensus because the second group they also transmitted a consensus which is the ten last of رمضان the last ten of رمضان and تبريزي the إمام تبريزيو he transmitted the إجماء that is meant by those ten are we all together and the third view is and the third the third view is it is meant by the first ten of the month of محرم and the strongest of those three before I strengthen one over the other or I favor one over the other the overwhelming majority of scholars are of the opinion that وليالين عشري is meant the ten of the حجة but the one that seems strongest is it does not mean the ten of the حجة means the ten nights of رمضان why and why did we strengthen this over the other because the scholars they say we can't strengthen one opinion over the other without a valid reason or else we will be using what is known in علم المناظرة as التحكم dictatorship we're forcing our view there and the reason is because the virtue of the first ten days of دلحجة is not the night it's the is the days and the virtues of the last ten nights of رمضان is what it's nights not the day when إيديانيك and the scholars they reconciled by saying the first ten days of دلحجة the first ten days of دلحجة is better than the last ten days of رمضان but the last ten nights of رمضان is better than the first ten nights of دلحجة does that make sense when إيديانيك and the messenger صلى الله عليه وسلم he said in a hadith ربي الله تعالى عنهما that the messenger said ملعمل في أيام العشر أفضل من العمل في هاره ملعمل any righteous deeds that a person does is not as good as the ten days of دلحجة the prophet didn't say in nights what did he say he said days صلى الله عليه وسلم the companions then they said even jihad or messenger of Allah the messenger said even jihad even the one who goes to the battlefield and he fights the one who does righteous deeds in these ten days of دلحجة is better except the person who loses his wealth and his money and another narration in his family and he doesn't come back with anything the last ten nights of Ramadan is better than the first ten nights of دلحجة but the first ten days of دلحجة is better than the last ten days of Ramadan what did Allah say did he say did Allah say وَالَيَالِنْ أَشْرِمْ or what did he say وَأَيَامِ أَشْرِمْ الله تعالى تعالى he said so is it night here that's been spoken about or is it day so since it's night it goes to which one it goes to the last ten days of Ramadan even though this suppose is the view of the جمهور وَالَيَالِنْ أَشْرِمْ الله he swears by Subhanahu و تعالى the last ten days of Ramadan among the last ten nights of Ramadan الله Subhanahu و تعالى he swears by it الله Subhanahu و تعالى he also swears by وَالشَفْعِ وَالوَتْرِ the word there's two two recitation the first one is and the second one is الوطري both are two recitations that are read الوطري and الوطري الوطري and الوطري what is meant by وَالشَفْعِ وَالوَتْرِ وَالشَفْعِ وَالوِتْرِ what is meant by the word وَالشَفْعُ means even وَالوَتْرِ it means odd الله is swearing by the odd and even but what does it mean the odd and what does it mean the even that Allah is swearing by Subhanahu و تعالى because the word here is وَالعَطْف وَالشَفْعِ وَالوَتْرِ is connected to the قسم that Allah made before and also by the odd and the even what is the odd and what is the even and what is the even and the odd the scholars they have three opinions there are three opinions what is meant by the odd and the even rather the views they reached 20 20 different views and also ابنو جوزي they both transmitted it 20 views but we are going to choose 3 prominent ones the 3 strongest ones the first one is the shafa is meant by the day of the slaughter and the witter is meant by يوم عرفة the day of Arafa that's one view and this view is attributed to 5 great scholars the first one is the second is the third one is the fourth is and the fifth is the second the second opinion is because because the creation they come in even 2 by 2 man and woman جنة because the jannah is a creation right so everything Allah brought it in pairs and the witter is what Allah because the Hadith of the Prophet SAW he said you love witter Allah is odd and he loves because Allah is one not odd one is odd this view is attributed to and and the third opinion is it's referring to the prayers that we pray some prayers are what and some of them are what some prayers we pray 2 and some of the Salah is what one you just pray one witter and when he blew all of those views he said the strongest opinion and what we should say is إن الله تعالى ذكة إن الله تعالى ذكو أقسم بالشفع والوطر ولم يخص سنوعة من الشفع ولا من الوطري دون نوع بخبر ولا عقل وكل شفع ووطر فهو من ما أقسم به من ما قال أهل التأويل لعموم قسمي بيدالي because Allah did not restrict it Allah left it unrestricted Allah said on and even so all of them will facilitate what they mention all of them fall under it because Allah left it what general and the reason why Allah left it general is so all of that can enter it Allah left it left it سبحانه وتعالى what he left it unrestricted and so all of that can fall under والشفع والوطري and by the even number and the odd number Allah swt by سبحانه وتعالى وليلي and by the night Allah swt when it passes إدا يثري Allah is swearing by the night سبحانه وتعالى when is he swearing by it إدا ذهب وصار when the night passes Allah is swearing by it واتعالى and then Allah تعالى هل في ذلك قسم وليلي حجر is it not Allah is saying is there not in all of that oath all of that custom Allah made is there not in all of that oath that Allah made is it not in it ليلي حجر for a person of عقل a person of perception of person of intellect is it not enough for them to see what Allah swt by Allah is saying in all of that which I swt by is it not sufficient for one of perception a person who has عقل لي صاحب عقل is there not a is there not in it for that person enough is it not sufficient for them what it means here is a rhetorical question Allah is not asking you a direct question what it means in the question is that all of those things that Allah swt by are great things and in them are enough for a person to ponder and understand the greatness of Allah's commandments and the greatness of Allah's prohibition سبحانه و تعالى here we need to understand brothers when you swear by something if I say to you you are waiting for a what you are waiting for a جواب القسم the response to that what the oath so you are going to say to me Allah swt by all of that the question here is what is that oath towards what is the answer of that oath the جواب القسم so Allah swt by the والفجري والليال العشر all of that Allah swt by it what is the جواب القسم the scholars they said the جواب القسم is محضوف it hidden and how would we know what it is because the context of what Allah is going to speak about allows us to know what it is and what is it it is you will all be accounted for your actions the day of judgment when Allah says I swear by the dawn you will be accounted for your actions والفجري والليال العشر you will be accounted for your actions you will be accounted for your actions and what you do all of that which Allah is swearing by the answer to it is you will be accounted the day of judgment for the things that you do brothers we believe Allah without him without him having to make an oath what would you think if Allah makes an oath the matter becomes great brothers right it becomes great we would have taken it from Allah without him having to make an oath but he swore by all of that for us to show us how great it is and how big it is his commandments the things he commanded you and the things that he prohibited you from and then Allah تعالى then says have you not considered have you not seen the word ألم تراك it means ألم تنظر يا محمد صلى الله عليه وسلم محمد did you not look at بعين قلبك with the eyes of your heart did you not deeply observe and think and contemplate over كيف فعل ربك بعيد how Allah dealt with the people of Aad ألم تراك محمد have you not looked at صلى الله عليه وسلم have you not looked at have you not pondered over and contemplated over كيف فعل ربك the way that your Lord dealt with what بعيد the people of Aad الله تعالى he destroyed the people of Aad as Allah said in سورة القمر كيف كان عذابي ونذر إن أرسل عليهم ريحا صرصرا في يوم نحس مستمر تنزع الناس كأنه أعجاز نخل منقعر الله قد قد قد قد قد سبحانه وتعالى و الله قد قد قد و قد قد قد و قد قد قد و قد قد قد و قد قد الله قد قد و until today الله سنة did not change in how he dealt with people who were against him and we'll speak about that إن شاء الله تعالى how sins take away the blessing الله يقول محمد صلى الله عليه وسلم have you not thought have you not contemplated have you not pondered over what your Lord and the way he dealt with the people of Aad إرامة دات العباد إرامة what does it mean there are five views what is meant by إرامة the first view is إرامة was a nation from the previous nations that existed they are a Ummah من الأمم a nation from the previous nations this is attributed to Qatada Qatada is the one who said this the second one is that the term إرامة it means القديمة old ancient that view is attributed to Mujahid but that can't be correct because if it meant قديمة if it meant قديمة then grammatically it would have been it wouldn't have been إرامة it would have been that's what it would have been so that view of Mujahid is incorrect the third one is إرامة was a village from the villages of the people of A'ad this is a view attributed to محمد المكعب للقراضي the fourth view is إرام is the great-great grandfather of the people of A'ad is where they come from it's the people of A'ad where they come from this view is also attributed to Qatada last but not least the fifth view is إرامة actually means those who were destroyed those who were destroyed and this is attributed to two great scholars عبد العبث and ضحاكم المزاحن إرامة will take the view that إرامة is the great-grandfathers of the people of A'ad Allah says إرامة ذات العماد إرامة ذات العماد إرامة the people of Irama they were that they were a people who had lofty pillar what does it mean ذات العماد ذات العماد means they were a people who were excessively big the people of A'ad they were very big people very strong they were a whole people but when you look at the books of Tafseer you find exaggeration when it comes to the people of A'ad you come across a story of a man by the name of عوج ابنو عنق some scholars they said that he was 3000 دراع how many 3000 3000 دراع one of the two I don't remember and they said that he was so tall he would take the fish from the ocean and he would warm it up on the sun حقيقة they mention this in the books of Tafseer and the books of history they mention it and ابنو كثير and القادي أبي بكر ابنو العربي the great malik is Qala and أبي عبد الله القرطبي and ابنو القي من كتاب المنار والمنيث المنار والمنيث and أمل حجر الهيطبي in his كتاب الففتاة الحديثية أن ملي على قارئ in his كتاب السرار المرفوع في حديث الموضوع all of them did not accept these kind of stories the reason why they rejected it is because the prophet the prophet told us in the حديث بخارن مسلم both narrated او ادم وطوله في السماء ستون دراعة وطوله في السماء ستون دراعة الله قررت ادم and how tall was he only 60 60 دراع 60 دراع is this long 60 of this the prophet then said يزل الخلق the creation were consistently what ينقصوا حتى الآن they were reducing until now this hadith I want to stand over a bit first of all what is this hadith show us what is this hadith show us this hadith shows us that ادم عليه السلام was only 60 دراع and Adam was the tallest so no one can be taller than Adam and everybody was becoming less than Adam so all of these خرافات and these things that don't have no reality we don't accept it because he goes against حديث الموخارن مسلم the second thing that we take from this hadith is a misconception that some people have which is that this امه as they go on they become shorter and shorter and that's not what the hadith mentioned the hadith the prophet he said in the hadith فلم يزل الخلق the people will become short and they will becoming short حتى الآن until this time the prophet was speaking not after the prophet now we all together brothers حتى الآن means until this moment and so what is clear is based on the explanation of the scholars is that this امه they are generally the same in height this امه from the time of the prophet until now you still find people the same in height now we all together the امه not becoming shorter as some may think الله says do you not see كيف فعل ربك بعاد الله dealt with the people of ad الله how do you deal with the people of ad as I said الله said with them a wind ان ارسلنا عليهم ريحا صر صرا في يوم نحس المستمر هاي ابراهيم what is it read the ayah next read ان ارسلنا عليهم ريحا صر صرا في يوم نحس المستمر هاي اخري تنزع الناس كانهم اعجاز نخل منقع الله تنزعهم and they became like palm trees what did they become ان ارسلنا الله تبارك وتعالى فهل ترى لهم منبقية do you see any remaining of this meaning الله never left the people of ad any one of them standing all of them Allah destroyed them are we all together brothers but did I think that there is a group that a prophet صلى الله عليه وسلم spoke about that are going to come out the prophet spoke about a group called the khawarij and the prophet صلى الله عليه وسلم he said that the khawarij are going to come out and he said to the prophet he said to the companions يحقر أحدكم صلاته مع صلاته one of you will belittle his prayer in comparison to their prayer one of you will belittle the prayer he prays you will belittle your prayer وصيامهم مع صيامهم and they are fasting in accordance to their fasting you belittle your fasting when you see their fasting the way they pray and everything the prophet صلى الله عليه وسلم يمرقون من الدين كما يمرقوا السهم من الرمية they exit the religion the way that the arrow exits the bow the way the arrow is thrown it goes out the bow they will exit the religion the same way the prophet صلى الله عليه وسلم و لأين أدرقتهم if I meet those people لأقت لأنهم قتل عاد I will kill them the way that Allah destroyed the people of ad are we all together brothers at a time that the prophet صلى الله عليه وسلم he took jizya from the non-muslims and he gave them covenants are we all together brothers he took rhood and muathik covenants and treaties with the non-muslims and some of them he fought but the khawarij he didn't say I'm gonna take a covenant with them so I'm gonna kill them all some of the scholars they took from that that he meant I'm gonna kill every single one of them if I see them all of them the prophet صلى الله عليه وسلم he said they are the evilest and the worst of the creation of Allah under the sky are we all together brothers the reason is because they make takfir of the Muslims and they call the Muslims kufar easily and take them out of the fold of Islam and then they permit the blood of the Muslims from there and they bring corruption and harm to the land but the reason why I brought it here is because because ألم تر كيف فعال ربك بعاد the prophet صلى الله عليه وسلم he destroyed them like the people of عاد and how did Allah destroyed the people of عاد فهل ترى لهم من باقي none of them remained none of them remained Allah then says إرامة ذات العماد the people of إرامة ذات العمادي they had what who had lofty pillars they were strong and they were big and they were powerful ذات العماد we said is الشدة والقوة they were very strong الله then says اللتي لم يخلق مثلها في البلاد their likes was not created الله did not create a nation a people like that the people of عاد they were unique in their strength they were unique in their power ولذلك الله says in another ayat وذكوروا إذ جعالكم خلفاء من بعد قوم عاء نوح وزادكم في الخلق بصطح الله He made them big and another ayat Allah says وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَرِينْ they were if they grabbed they were like these palm trees that you can see today because what did the ayat mention when they were destroyed what did they become like empty palm trees that their fruits went off it imagine a destruction comes to a people and the only things that are on the floor is palm trees palm trees are very big right that's how tall they were that's how tall they were brothers if Allah destroyed a nation that strong and that powerful would he would it be hard for him to destroy people small and weak like us it won't be that's what you need to remember then الله تبارك و تعالى He says وثمودا and Allah also destroyed سبحانه و تعالى وثمودا الديل جابوا الصخرة بالواد محمد صلى الله عليه وسلم وثمودا تفكير وثمودا كيف الله تقل with the people of the mood هدر الله تقل with the people of the mood الله ستكدبت تمود بالنظر they disparate فقالوا أبشرا مننا واحدا نتبعه إنا إذا لفيل ضلال وسعر أولقية ذكر عليه من بيننا بل هو كذاب أشر سيعلموا غدا من الكذاب أشر إنا مرسل الناقة فتنة لهم فارتقبهم أستبر ونبئهم أن الماء قسمة بينهم هي إبراهيم ويداوت فنادو ودر الله سبحانه و تعالى the people of the mood إنا أرسلنا عليهم صيحة واحدة فكانوا كعشي من محتضل ودر الله سبحانه و تعالى الله سبحانه و تعالى صيحة a sound noise loud noise الله سبحانه و تعالى the people of the mood they were very strong they were powerful they used to live and they used to reside in on the corners of the caves they used to go on the top and they used to carve it with their own hands الله said وكانوا ينحطون من الجبال بيوتا أمينين وكانوا ينحطون they used to carve from the rocks from their own hands look the rock open it and they will make their houses from there وكانوا ينحطون من الجبال بيوتا أمينين safe houses they would make from it وليدالكة today if you go to Tabuk in Saudi Arabia they're still there if you go to the place of residency it's still there because it's mountains that they carved into it's still there just the doors and the windows and whatever they were using it's not there but you still can see the way they carved it it's called دياره ثمود it's called حجره ثمود whatever it's called وليدالكة سبحانه و تعالى but Allah destroyed them سبحانه و تعالى today if you go there you don't even find insects there ants are not there you don't see anything so Allah said punishment to them سبحانه و تعالى nothing and no one lives there it's an empty place this is how powerful they were Allah says وثمود الذين and with ثمود جابس صخربي الوادي who carved out of the rocks in the valleys if they wanted a place they would move the mountains and make a road for themselves that's the type of people they were very strong and powerful brothers Allah destroyed the people like this Allah got rid of them when they went against Allah's command and they did not follow what they were told to do and when they came with the prohibitions then Allah mentioned سبحانه و تعالى Allah mentioned سبحانه و تعالى فرعون 3 people have been mentioned now what are the 3 groups عاد how did Allah destroyed the people of عاد ريحا و صرصرا Allah sent a wind on them سبحانه و تعالى the people of ثمود how did Allah destroyed them إِنَّا أَرْسَلْنَا عَرِيْمْ صَيْحَةً وَاَحِيدَةً فَكَأْلُوا كَهَشِي مِنْ مُحْطَضَرًا the third one is فرعون and his army how did Allah تبارك و تعالى destroyed them الله جانهم فأتبعهم فرعون بجنوده فغشيةهم من اليمم ما غشيةهم فرعون ودينا الله سaid relentless فضرب بعصاك الب界 Liter فسلقا فكانust كل فرقك التوعد العظيم massively صحابتني و حرفنا jedem و حرف الله هج لي Іنسى فغشيةهم من اليمم و يضاف어요 emphasis الله تباركه تعالى يقول الان وقد عصيته من قبل وكنت من المفسدين فاليوما نجيك ببدنك لتكون لمن خلفك آية now you want to believe because when he saw that he was about to die for our own and death was coming to him and he was drowning الله says now you want to believe after you bought destruction to the earth at the time you bought harm and problems to the people and you said أنا ربكم الأعلى you claim the supreme lord الله تباركه تعالى he says فاليوما نجيك ببدنك today we are going to save your body لتكون لمن خلفك آية so those who come like us we can take a lesson from فرعون اسم المفصرين I mentioned the reason why Allah allowed فرعون's body to remain was because the people were scared of him so much فاستخفق قومه فأطاعه إنهم كانوا قوم فاسقين they obeyed for our own because he oppressed them and he whipped them and he lashed them so they didn't even believe that فرعون could die so they wanted to see his body to see that he really died and so Allah showed him there he is the people were shocked are you with me brothers الله destroyed him سبحانه وتعالى and if you look at the Quran the reason why Allah destroyed these people is because they went against Allah's command الله says فأما عادوا فاستكبروا في الارضي بغير الحق وقالوا من أشدوا مننا قوة the people of Aadwadi they do فأما عادوا فاستكبروا في الارضي they became arrogant on this earth and they thought ok where the supreme power where the strongest people in the world فاستكبروا في الارضي بغير الحق and they had no rights to do that and they said وقالوا من أشدوا مننا قوة who is more stronger than us who has more power than us الله has more power than any individual وصرعون and فرعون ذي الأوتاد what does it mean ذي الأوتاد the word ootad the scholars they differed in three views the first view is that the word ootad it means army it comes from the word wetad which is a peg some of the scholars books it says stokes but the reason why a peg is used is because I'm aware we can call the ootad as an army is because the government it stands on you know the peg you stand on it right the tent stands it holds it down the army what does it do for the government it holds the government without an army the government will go so some of the scholars they said وفرعون and فرعون ذي الأوتاد the one who had army فرعون had an army and that is the opinion of Ibn Abbas and some scholars they said ذي الأوتاد it means الحبال the ropes it actually means the ropes and these ropes are the ropes فرعون used to use to punish the people when he said فلأقط عن ايديكم وارجولكم من خلاف ولا أصليبنكم في جدوء النخل ولا تعلمون ايون اشدوا عذاب وابقا when he cut the people when he cut your hands right hand in your left leg and I'm going to hang you on to the trees and you're going to know whose punishment is most severe my punishment is Allah the ropes that he was using and the third views is the scholars they said the places where فرعون would play he would shade himself and he would make himself a tent where he would go out and play and enjoy himself and Ibn Jalil أطبري he pushed the two last opinions he pushed the last sorry the first and the last one the first and the third opinion he pushed رحمه الله وفرعون and فرعون ذي لو تادي and do you not look at Muhammad how Allah destroyed فرعون and his army and everything that he had and Allah destroyed it سبحانه وتعالى Allah mentions all three of them he says اللذين are the ones اللذين goes back to brothers who عاد ثموت and فرعون اللذين are the ones تاغاو what does تاغاو mean they exceeded their limits اطغيان what does it mean اطغيان means exceeding your boundaries on your limits اللذين are the ones تاغاو they exceeded their boundaries they oppressed فلبلادي on the land how do they do oppression on the land brothers committing sins is an oppression on this earth when you sin it's an oppression on this earth and also فرعون what did he do he oppressed he oppressed the people and he wronged the people because he thought he was the ultimate power فأكثروا فيها الفساد and Allah said and increased on this earth corruption فصب عليهم your lord اللذين he poured upon them فصب عليهم Allah poured upon them ثوت عذاب what does this word ثوت means in the Arabic language the word ثوت means a lash and the reason why Allah used that word ثوت is that when a person is being punished generally use a a whip to lash the individual and that's what the Sahabas understood in Mecca because that's what was done to them they were lashed when they took Islam but here it means how each party Allah destroyed them the people of عاد الله how did he said عذاب on them we mentioned it by sending a wind to them are we all together and the people of ثموت what did Allah destroyed them a sound Allah sent to them سبحانه وتعالى and فرعون how did Allah destroy him by drowning him سبحانه وتعالى فصب عليهم Allah poured onto them سلط عذاب a scourge of punishment الله placed on them سبحانه وتعالى إن ربك يولود brothers and sisters لبين مرصاد يولود الله تبارك وتعالى is observing is looking at us the word مرصاد it means يرقب أعمال Allah is observing you see brothers there is a difference between looking and seeing and observing observing is looking at detailed it's a detailed observation it's a detailed look that's what observation is الله سبحانه وتعالى is observing us this ayah by itself can move a mountain والله إن ربك يولود لبين مرصاد he is looking at your actions الله تبارك وتعالى he sees everything which you say and everything which you do إن ربك يولود لبين مرصاد I'm going to conclude إن شاء الله وتعالى with how the sins brothers when it occurs from you it takes away the blessings brothers المعاصي سبب لزوال المعام memorize that the sins are the reasons why blessings go the good and the blessings that you had will go it won't remain for you anymore let's mention some of the evidence الله سبحانه وتعالى he said to the companions وما أصابك من مصيبتي the things that you were afflicted with and the harm that touched you الله سبحانه وتعالى he said وما أصابك it didn't afflict you these harm and these pain and these problems did not afflict you except through what reason إلا بما كسبت إيديكم من مصيبتي فبما كسبت إيديكم ويعفو عن كثير it only came to you because of that which you had put forward pay attention الله is clearly telling us وما أصابك من مصيبتي فبما كسبت إيديكم ألوك على الله سبحانه وتعالى ويعفو عن كثير and he actually forgave us for a lot because of everything we did he took away the blessings from us we wouldn't even live he only is punishing us for some of the sins that we did are we all together brothers sins will take away blessings from you because brothers if Allah sends a punishment on us there's one of two ways that we can answer this we can either say الله is oppressing us سبحانه وتعالى and this is oppression سبحانه وتعالى معاد الله can we say that about Allah and the second one is that we blame ourselves and we say this is what we've done to ourselves الله says in another ayah فأكثروا فيها الفساد فصب عليهم ربك صوت عذاب فأكثروا فيها الفساد they increased in the corruption that they brought to this earth and then look what Allah says فصب عليهم ربك صوت عذاب and then Allah sent to them a severe punishment the punishment when did it come فأكثروا فيها الفساد when they increased in the corruption that they were causing then the punishment came then the punishment came الله says in another ayah ولو أن أهل القرى آمنوا if the people of the village were to believe واتقوا and they were to come with taqwa لفتحنا we would have opened for them عليهم بركاتهم من السماء we would have opened for them the blessings of the sky والأرضي the blessings from the sky is we would have said rain and we would have sent والأرضي from this earth we would have brought crops from them from the earth ولكن but we're not going to do neither of those for them why ولكن كذبوا they disbelieved فأخذناهم الله says we grabbed them سبحانه وتعالى بما كانوا يكسبون because of that which they did look what he said ولو أن أهل القرى آمنوا واتقوا لفتحنا عليهم بركاتهم من السماء والأرض ولكن كذبوا فأخذناهم بما كانوا يكسبون سبحانه وتعالى كل ما كان محتاجه كانوا يقوى إيمانا ومقبولا ولكن الله يقول سألهم من السماء بركات بركات بل why does Allah say I will send from the sky بركات because some of the rains brothers it can destroy some of the rain it can destroy what destroyed the people of نور was it not rain that was sent down are we all together brothers the people have add even what destroyed them فلما رأوه عرض مستقب لأوديةهم قالوا هذا عرض منطرنا بل هو مستعجلتم به ريح فيها عذابا إليم تدمر كل شيء بأمد ربيها فأصبح لا يرأي إلا مساكنهم pay attention the rain that comes down can sometimes be a punishment from Allah ولي ذلك the messenger whenever it rained or the sky became dark دقال وخرج he would enter the room and he would come out and he would enter and he could be seen on his face it's a rain it's bringing blessings for us and then the prophet said فلما رأوه عرض مستقب لأوديةهم قالوا هذا عرض منطرنا that's what the people of ad said when they saw this cloud coming together and it becoming dark the people of ad they didn't know it was the day that they were being punished they said it's going to be a nice rain but it was actually the day that the wind was coming it was formatting and how things were happening brothers الله also said in another ayah إن الذين أمنوا those of you who believe I'm sorry إن الذين تولوا منكم يوم التقل جمعاني those of you who turned away when the two armies met one another this is the battle of أحد those of you who turned away because that day some of the companions they ran away from the prophet عليه الصلاة والسلام are you with me brothers and our messenger was one of the bravest people when he came to battle نبي الله محمد never turned his back in the battlefield صلى الله عليه وسلم he never turned his back rather when the sahabah they ran away from him in the middle of the battle he stood up he said I am the prophet of Allah أنا النبي لا كذب أنا ابن عبد المطارب imagine in the middle of the battlefield the overwhelming majority of your soldiers and your army ran away from you the enemy is willing to kill you and you shout your name out and you tell them I am the prophet of Allah the only one who could do that is a brave and a courageous individual صح he was very brave صلى الله عليه وسلم عليه so he is calling his companions to come back but he is saying his name out he is saying who he is he is not scared صلى الله عليه وسلم so Allah says those of you who are backs when the two armies met one another إنما استزلهم إنما استزلهم الشيطان الشيطان made them slip إنما استزلهم الشيطان الشيطان made them slip why ببعض ما ببعض ما كسبوا because of some of the sins and the mistakes that they came with the reason why الشيطان succeeded in getting to them is because of the mistakes that they did إنه ندأ الله تبارك تعالى تاوزا سسطوري باثل الله تاوزا سسطوري يقول وضرب الله مثلا مثلا قرية كانت آمينة مطمئنة يأتيها رزقها رغدا من كل مكان فكافرت بأن عم الله فأذاقها الله لبأس الجوع والخوفي بما كان يسمعون الله تاوزا about مكة مكة the risk was coming to them from where يأتيها رزقها رغدا من كل مكان الله يقول افما يفقف فكافرت يأتي يعني أنه لن يؤتأون شوكور قفر هنا means قفر نعمة لن يؤتأون جائع لان جائع ليس كذلك لن يؤتأون ضخمة جائع جائع الفاكيل لدينا جيدة لدينا الله سبحانه وتعالى الله سبحانه وتعالى فبما نقضيهم ميثاقهم لعناهم وجعلنا قلوبهم قاسية في نهاية الله سبحانه وتعالى إنّا بلوناهم كما بلونا أصحاب الجنة إذا قصموا ليس للمنها مصبحين أنت أعلم ستوري من الأطفال الذين كانوا أفضل خلال أجهزة لهم هو سورة القلم الله أفضل لهم هو أجهزة وarya الله Colonel يردني على خلاله كما أسرك لك وحتى أنحق الدخولa بجهة فعاله مع إجاب Boca منّا وإزال أعلم بسرعة الصباح يردون المساعد يب使وك أسRun ويعطي من거 وينع eventually و دايسبة ما كل القمرياتك تيحظ والنقضون ماذا يفعلون؟ يخبرون أن لا يدخل انها اليوم عليكم مسكين لا يدخل مسكين لن يدخل هذا المنزل اليوم لن يدخل لن يدخل لن يدخل أبينا كان مخلصاً لم يكن أعلم ما يفعله لن يجب أن نرى بعد المنزل لن يدخل لن يدخل لن يدخل ماذا حدث لهم؟ فطاف عليها طائف من ربك وهم نائمون فأصبحت كثرين فترادوا مصبحين عندما يدخلون في morning يعتقدون أن يدخلون كل شيء في morning يعتقدون أن يدخلون لن يدخلون كل شيء ولكن فقط هل يدخلون؟ الله يدخلون سبحانه وتعالى الله يدخلون سبحانه وتعالى و الله يدخل كل شيء و الله يدخل صريب وصفه إذا كنت ترى على المخلصة عندما يدخلون على بسائرهم وبسائرهم إذا كنت ترى على المخلصة وإذا يرى على المخلصة ووكل بسائرهم ولكن فقط عندما ترى على المخلصة كان لا تفعل as كانا يقول إذا عصائلنا الله إذا عصائلنا الله كنا نرى أثر ذلك يدخلون على المخلصة عقبنا ومخلصنا ومشيخنا ومخلصنا كل شيء لم تابع ولكن لماذا يعتقدون أن هذا الموضوع يأتي لهم منهم؟ أن يأتي لهم وأنهم لم يأتي لهم ولماذا يعتقدون أنه يأتي لهم منهم؟ لأنهم يعتقدون أنه يأتي لهم وانا هذا why they are in the situation that you are therein الله also tells us about the story of لقد كان لي سبق في مسكانهم آية جنة تاني عيمين وشمال كلوا من رزق ربكم شكرا لهم بلدة طيبة ورب غفور فعرضوا فأرسلنا عليهم سيلة العرن وبدلناهم بجنتين جنتين ذوات يؤكل خمط وأثن وشيء من صدر قليل ذلك جزيناهم بما كفروا وهل نجازي إلا الكفور الله mentions many stories like that إن قارون كان من قومي موسى فضغى عليهم واتيناهم من الكنوزي ما إنما فاتيعوا لتنوه بالأصبة والقوة قارون هد مني هد everything فدره أبي الله هل يجدون لكم أيضاً؟ الله سرف خسفنا به وبداره الأرب فما كان لهم من فيعة ينصرونهم من دون الله وما كان من المتصر لا يوجد من يساعدهم لا يوجد من يدفعهم الله يجعل الأرض سوله قارون نحن نحن بلدهم هناك طريقة التي يتفق مع المساعدين ومساعدين وذلك إذا كانت بلسطة لهم سيكونوا يتفق منهم عندما يتفقون بألله عندما يجدون لكم أيضاً يا ربكة لا بالنرصار إذن your Lord is observing your actions and everything that you do سبحانه وتعالى والله he brothers nothing is hidden from him سبحانه وتعالى يعلى مخاينة الأعيوني وما تغفص تدور الله knows that the person who is trying to deceive the people and Allah knows what's in the people's chests he knows what's in the people's hearts I ask Allah عز وجل to make us those who are righteous and publicly من ما الله تبارك وتعالى forgive us for any shortcomings or mistakes that we may have come from with إنه ولي ذلك والقادر علي سبحانك اللهم بحمدك أشجول لا إله إلا الله أستغفروك وأتوب إلي