 Bismillahirrahmanirrahim wa-alhumdulillah wa-alhumdulillah Wa-alhumdulillah wa-alhumdulillah I will pray in the name of Allah the Most Gracious, the Most Merciful, the Most Merciful. May Allah bless us with blessings and salutations upon His beloved, our beloved and last messenger, Muhammad ﷺ. So today is session 6 in the Tafseer of Surat Yassim And we got to ayah number 45, 46 and 47. Last week we handled with ayah 45, we'll do it again quickly today and we'll continue from there. So today inshaAllah we'll focus on these three items. And when they're told beware what we found those before you and what shall befall you hereafter, that happily you may find mercy. Beware of what lies before and behind you so that you may be given mercy. So last week we went over this ayah very quickly and this ayah is talking about giving us an example, an example of those who disbelieve. An example about what their attitude might be or what their behaviour might be. Their characters, their human nature. Ishaqilalaam when they're told, when they're given advice. Regardless, irrespective of those that give advice. Ishaqilalaam ittapu, ittapu, ittapu. This word as we mentioned last time could have one of two meanings. It could be an emphatic form, i.e. build a shield but in an emphatic way. Make sure the shield is really a shield. Protect yourself or it could mean, tafizu biqayat, tafizu biqayat, da'u biqayat. Establish a shield between you and whatever displeases Allah swt. Da'u biqayat, bainakum wa bainan azar. Ishaqilalaam ittapu ma baina idikum. Ma baina idikum it could mean the punishment that has taken place before you. That has taken place to those nations before you. And since it has taken place, it's like in front of us, we can see it. It could also mean the punishment that is yet to come. And it is so certain, it's as if we're seeing it today in front of us. Some commentators explained it in the first way and some commentators explained it in the second way. What about khalfakum? Khalfakum could refer to that which hasn't happened yet because it's right behind us, we haven't seen it. Or it could refer to the past as some commentators have considered. And the idea is that one should take lessons from previous lessons, from lessons that have fallen previous nations. Why? Because there is no difference between you and them addressing these believers. There is no difference between you and them. So are you unbelievers? Better than those unbelievers before you? I'm like on the right of this book. Or have you developed an immunity from the ancient inspired volumes of Admonishment and Islam? You're not better than them, you're like them. And if punishment has been followed them, it could also be followed you. What's the difference? That's where we start. Then we ask the question, ayinajawabu izah, izah tila dam, when they're told. So where is the consequent of this conditional statement? Where is the main clause? Like, we can say, if you visit me, I will honor it. I will honor you as the main clause. But this main clause is omitted. When they're told, that's the antecedent. Where is the consequent? Where is the hypothesis? It's omitted. And it's omitted, but it's implied. What do you think is the main clause? The main clause is that they turn away. What is the reaction? The reaction is they turn away. They show their aversion to what they're told. They show their aversion to anything that they hear. And their aversion is not mentioned in the ayah. But the next verse automatically proves their aversion. So the aversion that the disbelievers display in the first verse is omitted because the next verse is shown in it. So in accordance with the syntax of the Arabic language, the hypothesis or the principle clause of the conditional statement, izah tila dam, when they're told, when it is said to them, it was suppressed. So it's omitted while the word of the next verse clarifies it. So it's omitted and the next verse is alluding to it. And what is that? What is that main clause? It's iraq. They turn away. They show their aversion. They turn their back upon something. They turn away from it. They avoid it. They shun it. They don't want to hear these things. And iraq is omitted in the first verse because the next verse is more encompassing. It's more general. Because the next verse says, وَمَا تَأْتِهِمْ مِنْ آيَةِمْ إِلَّا كَانُواْ عَنْهَا مَا رِضِينَ Noor does a single ayah. Reach them of all the ayahs of their Lord. Save from it or they turn away. So this ayah, this next ayah, ayah number 46, they turn away from it. It is more general in terms of scope. I.e. it's not just that they turn away because they're told something. No. Their constant state is turned away. So the idea is that they magnify themselves. They behave too proudly. They boast the quality that they do not possess. So they magnify themselves against Allah SWT by refusing to accept the truth. But in a very general way. And here we notice something. That turning away is one thing and not noticing something is a different thing. It's not that they do not notice. No, they turn away. Because if one does not notice if one is not paying attention to what's been said to them or is aqidah dahum, it ta'oom abayna idikum. Perhaps they were paying attention. That's fine. But if one is not paying attention, one could have an excuse. However, if someone turns away, that indicates another quality. Which is arrogance. Indicates arrogance. They see and they turn away. They hear and they turn away. No, no, they're paying attention. But they think of themselves as they're too high to have these words addressed to them. And they turn away from even listening. They don't want to listen. Therefore, What was their answer? What was their reaction? It's turning away. Why? Why? Because they are mustakbi'un. Because they have arrogance in their heart and they have pride in their heart. And they're too proud to admit it. And then we ask the question last time is What does it mean? Because in Arabic, as you know, there are no punctuation rules. Like we have in English. Like a dot and comma and semicolon. And a colon. In Arabic, all of that is taking care of with a while. The while takes care of everything. And it's not an easy letter to interpret. That's why the Rulamah of the soul of the Jewish presence, we spend a lot of time talking about the while and the possible meanings of the while. So here, this while, what is it indicating? It's indicating one of two things. So either this while is to indicate their state, or this while is a while of contrast. Contrasting something with something else. And to understand this while, we need to go back to ayah number 28. So we need to understand or try to appreciate how the Qur'an addresses issues. And how the Qur'an teaches us to understand what it says. So this while is a while of out of. It's a while of conjunction. So if we start with the ayah, this is immediately after the story of Ashab al-Qariyah. And then it says, in ayah 31 admonishing them. In ayah number 32 i.e. you're going to go back to Allah subhanahu wa ta'ala. Again it's admonishing them and reminding them that there is an end, there is a resurrection, there is a day, there is a hereafter. And then it started listening to the ayat wa ayatun lahum al-addu al-maitatu. And then the next verse wa ayatun lahum al-laym naslaqu bin hunnaha'a. wa shansu tajjaini mustaqa gail lahal. wa ayatun lahum al-fulku. wa ayatun lahum an'a haralna azrugiyatahum fi-fulti mashqun. Ayat. Many signs of Allah. So then the wow comes. So we are giving them many ayat. And we have reminding them and admonishing them that this life is not the end. There is next life. There is another life. The question is did they benefit from this ayat? Did they benefit from this admonition? No. They did not benefit from this ayat. Not only this. But when they're told اِتَّقُوا مَبَيْنَا اِدِيْكُمُ مَا خَلْفَكُمْ not only did they not benefit and when they're reminded اِتَّقُوا مَا خَلْفَكُمْ when they're given advice اِتَّقُوا مَبَيْنَا اِدِيْكُمُ مَا خَلْفَكُمْ they turn away and they show their aversion out of arrogance and out of pride. That's another meaning of the wow. The second meaning of the wow is the wow of contrast. So in the Qur'an for example we hear the ayat اِتَّقُوا مَا رَبَّكُمْ اِنَّا زَلْزَلَتَ السَّاعَتِ شَيْءٌ عَظِيْء and it keeps on talking about the akhirah and what happens and the hereafter and how terrifying the hereafter can be for some people. And then it says وَمِنَا الْنَاسِ مَنْ يُجَادِرُ and it says وَمِنَا الْنَاسِ مَنْ يُجَادِرُ It's like this is the wow of contrast. We're talking about the akhirah of those people. They're spending their time in argumentation and denial. هَذَ حَالُهُمْ حَالُ الآخِرَ is this and this and this is the state of the akhirah. This was going to take place in the akhirah. But what is their state? Their state is bickering and arguing with each other and not paying attention to the hereafter. Contrasting what happens on the day of judgement and the state and the slide. It's like when you tell someone I am good to you you're bad to me. You're contrasting what you do to them with what they do to you. It's the wow of contrast. What is al-qilallahum? Look what happened before and look what's happening now. Contrasting of what is before is what is after the wow. There's before the wow So So the disbelievers pay no heed and they show their aversion. They show their strong dislike. And ayah number six is explicated all this And it's showing also how emphatic their reaction is. So the ayah begins by the word maath and maath is different than laath. We say It's different than lam. You know the word lam lam implies a past lam implies a future in implies a future Allah swt did not say laat aateen min ayat al-ayyi in the future when ayat comes you're good one hand they will turn away from it and not the past that al-ayat came to them and I'm good one hand he says women it has occurred it has taken place it's not in the future and it's not just one of two ayahs that came in the past it's occurred and then it falls there with the verb that indicates the verb it's not the past tense, it's not the future tense it's the present tense maath aateen min ayat al-ayyi and the implication of using the verb in the present tense this particular verb in Arabic implies tajattu implies repetition implies perpetuity so maath aateen there is always the present tense from eternity to eternity there is always the present tense there is a now the past used to be a now at some point in time now is a now today and tomorrow is a now when we reach tomorrow wa maath aateen wa maath aateen so this has already occurred and it's perpetual min ayat al-ayyi min ayat al-ayyi it's like the ayah comes to them the ayah is coming to them the ayah loves them the ayah loves to remind them the ayah loves that they take lessons from it and accept the truth it's like the ayah it's in love relationship with them eternity wa maath aateen min ayat min ayat al-ayyi from the ayat of their lord and the word used here rob not Allah not al-jabbar not al-aziz not al-kawai rob the one that nurtures and takes care of things until they reach the kamal perfection so in arabic indicates their state nor does a single sign a single ayah reach them of all the ayah of all the signs of their lord safe from it in indicating the state of the disbelievers when the ayah come to them what's the implication here what do you think is the implication when I tell you, when I say to you when somebody comes to you smiling so when they came there was smiling in the state of smiling what's the implication the implication is that it's comparable at the same time I came to you smiling you came to me I came to you frowning you came to me frowning it's happening at the same time it's not after, it's not before this is their state the state is taking place at the same time as the ayah comes to them they did not say did not say when you came to them and then they turn away no, they were already they were already this is their state their state is they are so stubborn and so arrogant that they had a second nature of iraq, they turn away from the truth last one are they fleeing to any nation or during the time of the Sula Sula Allah? This is a general area that refers to the reaction of many people who have this kind of attitude. Now of course, the example is something that we see at the time of the Prophet Muhammad. But this is not something specific to the time of the Prophet Muhammad. We see this today. We see it all over the place. There are some people who are immersed in their narratives to the point that they're not even willing to listen. And if they were to be reminded of something, their state is turning away even before listening. So when you admonish them, that's going to be their state. It's taking place at the same time. It's like when you see Niagara Falls. Sometimes you see Niagara Falls, they say, cute. Some other people may react differently. They say, wow. Some people may say, Subhanallah. And some people may say, Subhanallah, whether they see Niagara Falls or not. They're always saying Subhanallah. That's their state. Their state is Subhanallah. Always magnifying Allah. These guys, the opposite. Their state is turning away. Whether they hear an aya or not. When aya comes to them, it's coming to them while they are in that state. Showing that they're not even ready to hear it and accept it. It's not, it won't benefit them. They've been veiled from it. Their state has reached a certain point that they can no longer benefit from it. And they've been veiled from this aya. When aya comes to them, it's coming to them while they are in that state. Any question before we go to the next slide? I understand that it has that element of exception. Yes, so this is actually a good question. Because when aya comes to them, it doesn't imply generality and encompassing. But this form of exclusion implies, if aya comes to them, it means that there is no aya. No aya comes to them except they are in the state. Regardless of the aya. Had aya not been there, it could have been some aya, but not others. No. Any aya. But it's referring to the aya, not the people. Meaning that if any aya, this is why it should be the response as opposed to any people with this quality. Yes, here it's referring to the aya. It doesn't come from aya except. The next aya says, Aya number 47, and when they are told, expand before Allah has provided you. When it is said unto them, the span of death which Allah has given you and has provided you. Those who disbelieve say to those who believe, should we feel whom had Allah wished, He had fed them. None of you are except lost plain us today. Those believers will say to those who believe, are we to feed those whom if God willed, if Allah willed, He would have fed them. You are not but in manifest aya. Now in this aya we have, there are a few things that we should focus on. And the first question we want to ask is, in anthem illa fi l-olali mubin, none of you are except lost plain us today. Who is saying that? We have three possibilities. We will take two of them. We will focus on two of them. So either these believers are saying this to the believers, or it's Allah SWT who is saying this to them, or the believers are saying this to these believers. So we will take two possibilities. The first possibility is, these believers are saying this to the believers. The second possibility is that Allah SWT is commenting on their saying, by saying, in anthem illa fi l-olali mubin. So we will take a look at these two possibilities. So either pila lam amsikou min ma wa zakat mullah, either pila lam amsikou min ma wa zakat mullah. Qala al-dadina katharud, al-dadina amaloo, an'utta'imoo, ma allaw yashaa'u Allah, wa rapaa'ma. Those who disbelieve say to those who believe, are we to feed those whom if Allah SWT will, He would have fed them. That's the argument. When they're told, spend something, they say, are we to feed those whom if Allah SWT wish to feed them? You could have done so. When we talk about religion or deen, we can summarize deen in two things. You can say deen is ihsanun ma al-haqt and ihsanun ma al-faqt. Deen is excellence, excellence when you behave, when you deal with the creator, and excellence when you deal with the creation. That's the essence of deen. Dealing with the creator in the most excellent way. Dealing with the creation in the most excellent way. So in the Qur'an we always see, a Qamus Salat will have two seconds. Qamus Salat was the creator, will have two seconds was the creation. So the area here is showing us that these guys are the worst. When they deal with Allah SWT, they're at their worst. They don't believe in it. And even when they deal with the creation, they're at their worst. They don't want to give anything to the creation. So they have no mercy, and no compassion for the creation of Allah SWT, and they have no taqwa. Because deen in essence is to, ta'zimun li'an bilda, is to reveal the command of Allah SWT, and to have compassion on the creation of Allah SWT. That's in essence. And Allah SWT is showing us here, the nature of those who believe, and the nature of those who disbelieve. And making a contrast. And there is now a dialogue between two groups, two parties, call it lazina kafaru, li'lazina hama. Those who disbelieve say to those who believe. So there is a dialogue between the believers and the disbelievers. And the believers are telling the disbelievers, Allah gave you wealth, Allah gave us everything, and Allah provided us with many blessings. To spend some of the things Allah SWT has provided you with, on those who need it. What was their reaction, and what was their response? They were asked to spend, what was their response? Are we to feed? Are we to feed? The believers asked them to spend, this is more general. Not just to feed, just to spend. The disbelievers say, are we to feed? So when you tell somebody, why don't you give him a hundred dollars? You say, not even a penny. The believers say, spend from what Allah SWT has provided for you, on those who need it. The disbelievers say, not even a penny, not even food. And no time limit. And the disbelievers are saying this, this is what we want to explore. What is their state? What's going on in their mind? And what did Allah SWT mention? This is the saying of the disbelievers. What's the implication here? The implication that the believers cannot be like them. That is, the response of the believers should be the opposite. Same thing here. And here, those who have PhD in kufr but those who are kafirun whether they are any kinds of kafirs. Qala lazina kafiru li lazina aman. Their response is, well come here, you'll be there, come here, we're going to teach you your religion. You say everything is in the hand of Allah ﷻ. Everything is under God's will. There are those people whom Allah ﷻ willed for them to be poor. Why should I change the will of Allah? You want me to change the will of Allah? You believers say that Allah ﷻ provided wealth for X and deprived wealth from Y. If what you're saying is true, why should I change something for Allah ﷻ that I decree? Had God willed, He could have given him. But since He didn't give him, why should I give it to him? And that's their response. Now this response is not specific to them. This response we hear it all the time. We hear it too. Especially from stingy people. And they can be Muslims, they can be. But then when they say this, they're behaving like those guys. So now of course, the response of these believers here is coming from what angle? The angle of sarcasm. It's like they're telling them, you believers, you are lost. We're going to teach you your religion. We are going to teach you. Why do you want to change the will of Allah ﷻ? You don't understand your own religion. We are going to teach you. Now of course, this is like they're mocking them. They're saying this out of sarcasm. And behind this sarcasm, there's arrogance. There's arrogance and crime. And then they say, in Anton, you believers are but in a manifest argument. Because you don't even understand your own religion. And this is an argument that they use also in other verses in the Qur'an. Because they said, Had Allah ﷻ willed, we wouldn't be worshipers. But since He willed for us to be worshipers. So what is the answer to this? Or irrespective of the reaction of these believers, what is Allah ﷻ telling us in this ayah? Allah ﷻ has told us in many ayahs that we have made some of you a means of testing others. I thought we would, we do stand fast. I hear this is a test. Allah ﷻ created us in different places, different times, gave us different qualities, different means, different capabilities. Some of us are tall, some of us are short, some of us are smart, some of us are have developed skills in particular. Some of us are good at carpentry, some of us are good at doing other things. Some of us are not as well-seated as others. Some of us are more well-seated than others. Allah ﷻ made people a test for others. As for the poor, He made the poor people a test for those who are well-seated and made the people who are well-seated as a test for those who are poor. And this group is mukallar to pass the test. And the other group is also mukallim to pass the test. We're all under the responsibility and accountability to pass the test. Allah ﷻ, for example, made some people well-seated. And not only that, He created us in a way that we love money, we love wealth. But mankind, they love khayr. Khayr here means money and wealth. They have tremendous love for us. So this is like part of our fitra that we love wealth, we love. And as Burani says, although human souls are prone to selfishness and stinginess. And then at the same time, Allah ﷻ tells us, So give charity from the good things you have acquired and you have earned. And that, we have produced for you from the earth. And do not seek to give the bad things. Because sometimes I hear that the mosque needs carpet. I have no old carpet in my house. I said, I'll give it to the mosque. I don't give to the mosque something that's new. So sometimes I say no. And if you put me in tanyibat, you might accept. Give. And the Qur'an says, You will not achieve righteousness and birth unless you spend of that which you love the most. That's a test. Some people are tried with poverty, others are tried with wealth. And the poor are commanded to pass the test. The wealthy also are commanded to pass the test. The poor are commanded to pass the test by being patient and by not humiliating themselves. And the wealthy are commanded to pass the test by giving and by caring and by showing compassion for other people. That's the nature of test. Allah SWT gave me wealth and made it be lovable to me. And then told me, spent from that which you love. Now imagine, imagine that there are no poor and we're all wealthy. Imagine a situation where the earth has no poor people in it. So the only group in the earth are those that are wealthy. They're all in paradise. There is no paradise on us. Then this command to give, to take care of the poor and give the poor. I'm feeling tanyibat, we'll have no meaning. It becomes meaningless. Because I look around me and everybody else is wealthy. They don't need me. And then I can tell Allah SWT, oh Allah, I wanted to obey you and I wanted to fulfill your command. But there is no need. Everybody is wealthy. Allah SWT made other people poor so that the test will have meaning. So being poor is a test for those who are wealthy. Being stingy is a test for our nature. And at the same time the poor Allah SWT commanded him to have patience and commanded him to have ta'afuf and commanded him not to ask. And then told everybody else, under the time of the Prophet, the Prophet says, the upper hand is better than the lower. And if he, if everybody was wealthy, everybody was, you know, had money and you tell the command came to be ta'afuf, he said, what's the value? What's the meaning of this? There is no meaning. There is no meaning for Zuhr and for Afa unless there is some poverty. Unless he sees a wealthy group in front of them and says, Allah gave those people and did not give me. So what does he commanded? We are all commanded to accept the degree of Allah SWT. And they're commanded not to ask, as far as they could. Sometimes you have to ask. But in principle, the poor are not commanded not to ask. Sometimes hunger is very hard to recognize. Some people don't show you that they're hungry. Some people, they don't show you that they're needy, that they're in need. Some people don't show you that they are in deficit. And that's the test. The wealthy are commanded to be proactive and to look for those who are in need before they're put in a position that they have to ask and commanded us to give to them. And vice versa. At the same time, the poor is commanded not to ask. And to keep their dignity. And if you look at them, you're saying they're not poor. That we have made some of you as a means of testing others. So some of us are prophets. We are not prophets. Some of us are kings. We are not kings. Some of us are princes. We are not princes. Some of us are billionaires. We are not billionaires. Some of us are whatever, they have this quality and they don't have it. Atosbebun will you stand fast. This is a test not to have envy of others. And this balance between the rich and the wealthy, between the wealthy and the poor, it promotes cooperation between society. It's like Zakat, for example. Zakat is like at the end, when the poor knows that there's a percentage that is his right, their right amongst the wealth of the rich, they're not going to envy the wealth. The wealth is too much. Why? Because those who are rich are working for them at the end. Because they have to give them at least 2.5 percent or more. Now this is a response to those who say this. Now of course, they're not talking from their intellect. But they're talking from an angle of sarcasm, an angle of mocking driven by arrogance. Now, Allah SWT, this is now, this will take us to another point. The point is, why are we here on earth? In the episode of the Suhras talk about resurrection and the year after. Why are we here on earth? Are we here on earth only in this life and there is no other life beyond this life? Are we completely free? We can do whatever we wish. No, we have a responsibility. But we have an accountability. As I said, with great power comes great responsibility. No, with great, Allah SWT created us in a way and gave us a mission. And this mission is our responsibility. And if the mission was easy, it's like drinking water, then what's the meaning of a mission like this? When you work in a company or when you work for the government or you work to do something, there are always obstacles that you have to overcome and projects you have to accomplish. Projects are not easy. If they're easy, anybody can do them. And if the commandments of Allah SWT are easy like drinking water, then they'll become meaningless. Because the idea also is to show our servitude to Allah SWT, to manifest that I am servant, I am a slave of Allah SWT, that I need Allah SWT. And this will be manifested when Allah SWT give me a mission and I exert my effort into accomplishing this mission. And I say, your wish is my command. So the disbelievers in their sarcastic response, you say, they tell the believers, you say that Allah is the provider and sustainer of the entire creation. Yeah? Well, He did not give them anything. So why should we? And as for your words of advice that we should provide for them, this is nothing but that you have gone astray. Do you want to make us the provider for them? Allah is the provider. Why should I become the provider? Do you want us to be there as that? Allah is the one who gives us that, as you said. Now, of course, this shows that they're not saying this, you know, just to argue, they're saying this out of sarcasm. They are mocking the believers. But the idea is telling us here, something, that these guys have lost two things, have lost the man and have lost the humanity. Because they're disbelievers yet, they were advised to give to those who are in need, not because you believe or disbelieve, but because they are in need. So this area is telling us that some people are not even willing to show compassion to other creation. And as such, their humanity is, has degraded. So they have no Eman and no humanity. And what's the difference between us and beasts? If Eman is not there, and we have no humanity and we don't care about anybody else, except me, me, me. Verse number 47 says, And notice the word that is used here in the beginning is And the word is in Arabic implies highly likelihood. It implies that this is most likely this will be the response. And also implies, in many cases, certitude, that guarantee this will be the response. The response of those who are disbelievers will be The word either is used, like Why? Because guarantee this can happen. The word in means less likely. The word either is more likely up to 100%, up to certitude. So we said, This comment could be the same of the disbelievers. Could also be the same of Allah swt to them. And what would be the meaning if it is Allah swt telling them this? What do you say to the meaning? Any thoughts? Any idea? This brings us to a pedagogical point. This is something we see in the seerah of the Prophet alaihi salam and we see in Quran and is teaching us a principle. The Prophet alaihi salam taught his companions, taught his generation, taught those that believed in him, those that witnessed his message, and taught us all by extension. And the way he taught those that believe in him, that when they make a mistake, he would comment on their mistakes. The comment of the Prophet alaihi salam on their mistake is always proportional to the seriousness of the mistake. So when they do something good, he would give the democratic an approve, either explicitly or implicitly by remaining silent. Because the Prophet alaihi salam would never approve falsely. Sometimes they may make a mistake and alaihi salam would stand on the member and admonish everybody because the mistake is slight and it can happen from anyone. Sometimes the mistake is in such a way that the comment from the Prophet alaihi salam comes in a way that's telling us that I did not expect this from him. When he commented about something that was actually done, the random understood from his comment that this was not something expected. I expected more from you. This mistake should not have happened from you. I was there because you are in my side more knowledgeable and should not have fallen. When some companions they were on a journey and somebody was in a state of Geneva and it was very, very cold in the morning he asked them, do you see, can you find your suffering? Can you find dispensation? They said, we don't find dispensation that if you're, you only see that if you're in a state of Geneva you have to make us up. So he took a bath, he made us up and he died as a result. Alaihi salam commented on their advice and their effect were by saying, قَلْتَلُونُ, they killed him. قَاَتَلَهُمُ اللَّهُمْ اللَّهُمْ May God fight them or that's a serious mistake. It's not an easy mistake. When Busserma Nizayi and in one of the battles he was about to kill this believer and this believer says, اشْحِبْ اللَّهِ اللَّهِ اللَّهِ اللَّهِ اللَّهِ الشَّدُّ أنَّ محمدًا عَرْسُولَّا And he said, why did you kill him? The Prophet of the Prophet said, قَلْتَلُونُ, he killed him after he said, لا إِلَهِ اللَّهِ اللَّهِ اللَّهِ He said, yeah, he only killed him. He said that because I was about to kill him. He said, you killed him after he said, لا إِلَهِ اللَّهِ اللَّهِ And then Busserma kept saying, he kept repeating this until I wished that I became Muslim. He kept repeating this until I wished that I became Muslim. The same. Because that mistake is a great mistake. It's a serious mistake. And this is a prophetic methodology of teaching us. This is his methodology of education. But this methodology is in the Quran. So, often we talk about, like what is the prophetic methodology of education, of teaching? We should also talk about what is the divine methodology of teaching? The Quranic methodology of teaching. And we see it also in the Quran. In the Quran, when Allah swt codes the disbelievers, there's always a comment. And the comment is depending on the extent of the mistake and the seriousness of their said. So, for example, in Surah Al-An'am, verse 136, Allah swt says, So, the disbelievers dedicated and they dedicate to Allah a share of the crops and cattle he created. Saying, this belongs to God. And this belongs to our partners, the idols. That's what they said. Did Allah swt remain silent? Did the Quran remain silent? He said, So, they claim. Or so they claim. Because their plan is, whatever they dedicate to Allah, their idols can benefit from it. And whenever they dedicate for their idols, Allah has no share. That's how they designed their dedication. But immediately, then he says, Immediately he said, They claim. Then at the end commented, Evil indeed is the judgment they make. Sometimes they say something very, very serious. And we see this in many Surahs. We see it in Surah Al-Baqarah. We see it in Surah 2, Chapter 10. We see it in Surah Al-Mahiyah. They say Allah has taken a child. Did the Quran remain silent? When the disbelievers say this, They say Allah has taken a child. Immediately they say, Subhanim. Subhanim. Glory be to Him. He is self-sufficient. Why does he need a child? No, everything in the heavens and the earth belongs to Him. In Surah Tunis, it says the same thing. They say Allah has taken a child. Immediately the Quran says, Subhanim. Glory be to Him. He is self-sufficient. Why does he need a child? He is self-sufficient. He is self-sufficient. Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth. You have no authority for this. Do you have any authority to say this? Do you have any proof? Do you say about God that which you know not? And then at the end, He said, Say, A.E.O.Muhammad, Surely those who fabricate Allah against Allah, Subhanahu wa Ta'ala will not prosper. No doubt. In Surah Maryam, the same thing happens. They say, And they say, The compassionate has taken a child. Did the Quran remain silent? No. And they say, And they say, And they say, And they say, And they say, And they say, And they say, And they say, You have indeed asserted a terrible thing. You have indeed asserted a terrible thing. The heavens are well-nigh, and the earth split asunder, and the mountains made to fall down in ruins, because of the severity of this claim, that they should claim for the compassionate a child. It is not fitting for the compassionate to take a child. It's inconceivable, it's absurd. So when Allah SWT quotes the disbelievers as saying something, when He mentions something about the disbelievers, it's always followed by a comment appropriate for the claim, that matches the claim. If the claim is minor, the comment is minor. And if the mistake is major, the comment is major. Because this is teaching us. Sometimes we, like students or children maybe make mistakes, and we interrupt. Our comment is not proportional to the severity of this claim. And sometimes someone may make a mistake in front of us and it's so serious. Yet, our reaction is so small, that this shows a problem in us. In short, what Allah SWT says about the companions of the cave, those that went and slept for over 300 years. And so to the cave verse 22, and then He commented right away, they shall say there were three and their force was a dog. Because people started arguing how many went into this sleep. Some say three and the dog was their force. Some say four and the dog was their fire. Then the Quran commented right away, says this is like casting blindly about what they know not. They're talking about the unseen as if they've seen it. And then it says, and they shall say there were seven and the eight of them with their dog. Say my Lord knows best your number. Did not comment on this. And even Abbas says, only few people know the number. And I am those of those few people. Because even Abbas, after reading the Quran, noticed this principle. Whatever Allah SWT is silent about is true. Cannot be false. Whenever there is a mistake or a claim that has a mistake in it whether serious or not serious, there is always a comment that is proportionate to the severity and the seriousness of the mistake of the thing. So He says there are seven and there are eight with their dog. And that's something we see in the Quran. Here we see the same thing. And if Allah SWT is silent about it, Allah SWT says, that's what they're saying. That's their claim. So that's their argument. Is their argument correct or wrong? It's not correct. So the comment now has to come to correct where is the mistake in the argument? So the comment now has to come to correct where is the mistake in the argument? Is the mistake in the wording? The wording is correct. And not the mistake is in the argument because they're arguing that they're arguing using Allah's powers and will to say that the maqdoor those should not give them anything. So this is a word to correct what we say, a word to correct what we have about it. So where is the problem? The problem is in them. In Anto, in the Holy Qur'an. The problem is in them, not in the argument itself. Because it's true, if Allah SWT wished Allah SWT said, Had you willed, you would have made all of you believers. Technically speaking, these words are true. But they're using it in a sarcastic way in an arrogant way, showing their nature. So the problem is in them, not in the words. In Anto, in la fi. In Anto, in la, this is another form, an exclusive form. In Anto, in the Holy Qur'an, this is like settled in you. In la fi. Not ada. Because usually when Allah talks about truth, truth is always ada. Truth is high. When he talks about falsehood, or dala, or misguidance, the word that is used is always fi. Fi is like there's an immersion. You're immersed in dala. In Anto, in la fi dala. And this dala is moving, it's clear by itself. So here's a comment from Allah SWT to their claim, to their argument is that we're not going to argue your words because the problem is in you. So he's teaching us how to spot. Because if you were to argue the words, it would be, you won't get anywhere. You need to understand where they're coming from. Where is the root disease? The root cause of their saying. Because most often that is not what, it's not the words. There's always what goes on behind the words. It's not what people say. They ask somebody, how are you today? I'm fine. But are they really fine? You need to get to us behind the words. Behind the scenes. And the same thing here. I'm not going to teach you. You don't know your position, you're going to teach me. Where is the problem? It's in them. InshaAllah, let's stop here. What's Allah SWT? Any questions? Does that make sense? Yes, it's right. I have two questions. One is for the story of Prophet Muhammad. What is the story behind the Prophet SAW expecting more? Oh, the story, it gives them, Prophet SAW was given a number of sheep to enter the channel. And so he used to take them to the desert. And then one day, I was there with the Allah, fell in the state of Janab. And there was no water. So he remained there for, I think, five days without praying. Without praying. And then he came back. When he came back, Prophet SAW told him the story. He said, I was in the state of Janab, but I was not able to pray. So I stayed without praying for five days. Then the Prophet SAW told them, it was sufficient for you to make their mom happy. I ate like some of your children on this. The comment was slight. And sometimes he wouldn't comment at all. When he told people, I was in the state of Janab, I was in the state of Janab. He said none of you should pray, because he sent them on a mission. He said, none of you should pray Asr unless you reach Bani Quraizah. Unless you reach this place, the tribe of Bani Quraizah is a Jewish tribe. So then people left. So they wanted them to hurry, so they reached there before Maregib, so they can pray Asr and Bani Quraizah. What happened? Some of them got delayed. And Asr was about to finish. And they said, Prophet Sallam told us not to pray Asr except in Bani Quraizah, but this son is about to set. We can't miss Asr. So they prayed Asr before reaching Bani Quraizah. And others said, no, we're not going to pray Asr until we reach Bani Quraizah. So they did. So when they came back, they told the Prophet Sallam what they did. And he did not comment that you're mistaken, you're correct. Both were correct. That's another thing that the Ulema of Usul talked about. And sometimes we think that everything is black and white. The contrast between black and white. And that may be true in some cases. So in matters of what they call Aqliyat or Usul or fundamentals, we have tools and falsehood, Haqqa and Baddi. But in matters of details, Faghur and Fattah and these things, we don't have tools and falsehood. We don't say this is tools and this is a falsehood. We say, this is correct and this is incorrect. That's what we use in Faghur. And the Sallamun has a Fattah. And sometimes the contrast is between what's correct and what's more correct. Or between what's wrong and what's more wrong. So the Ulema understand these things. And the Fouqah and Moushtayyidun that used laws and they discovered the Haqqam of Allah SWT, they have all this in mind. Unfortunately, some of us today who are not acquainted with the Sharia and the rich tradition that we have, they think that everything, things are binary in black and white. While this may be true in some cases, but not in others. It cannot be generalized. It's true in Haqqa, true in Haqqa-i-ya, in Oswud-ud-Din. And the fundamentals of Oswud-ud-Din and the fundamentals of things. But not in the details. The details, it could be multiplicity. Any other question or comment? Does that answer your question? Yeah, I have one more. This is more for the parenting question probably. So when you say, if we see the context of severe or non-severe, the reaction towards correcting or not correcting also needs to be appropriate. If it is a grave thing, you need to be severely commenting. Otherwise, if it is light, you should not be overreacting. So it's a question for the parents. If parents are not reacting appropriately for the kids, so the broader for the kids would be reverse, how that would be? A question for a kid, when parents are reacting to the action of kids, like kids are behaving something like, it's not a grave mistake. But parents are overreacting towards it. Very strongly opposing or unnecessary. So would that be a negative product for the kids? This can happen. Sometimes parents are passionate about their children. They love their children. And when they see them making a mistake, they may overreact. They may overreact. But Islam teaches us to be more practical than this. Because we need to know our children and we need to understand their children what they're going through. Sometimes we don't. At the time of the companions, even like 200 years ago, what we call today's generation gap did not exist. And it's full of sense. Because many children had their own time and space. And the parents had their own time and space. But there are always time and space for most. They do things together. If you look at the companions, many companions take their children to the mosque. And then when they go back, they discuss. And so there is no what we might call today's generation gap. It's something we created because we created a gap between us and our children. We don't communicate with them. And many children today think that our parents don't understand us. They belong to a different phase. They are people of the past. We are the people of the iPad. Like some children. Two years old, they know how to use iPad. I mean, they're born and they know how to use iPad without looking over the iPhone. Yeah. So there are a many principles. And this principle is in football, as well as in the judges' use of it. Also the people and the government use it. People in the court of law use it. People who are in fact well use it. People in the court use it. And everybody can use it. So the principles say in the court of law that if a judge can discipline with the look, he should not use words. So if he can discipline with the look, he should not frown. And if he can discipline with frowning, so if frowning is sufficient, words are not to be used. So if the look is sufficient, no other body language needs to be used. I don't overreact. So if the mistake is such that it can be corrected just by look, use that only. But if the mistake is a bit more severe, that it needs more than a look. It needs frowning as well. Then you can frown. To show you this pleasure. This assumes of course that there is an atmosphere of love and respect between the children and the parents. And the children, they don't want to make their parents angry or mad. So if they see their parents frowning, they realize that they've done something that they shouldn't do. And it is enough to correct the behavior. If frowning is not sufficient, so if frowning is sufficient, words are not needed. If words are sufficient, grounding is not needed. Because sometimes we say, as soon as a mistake, go to your room, you're grounded for two weeks. But there's a level. And so if words are sufficient, harvest is not needed. The same thing is the call to judge. Say if words are sufficient, you don't need to imprison the person, the girl. And if grounding is sufficient for one day or one hour or five minutes, or taking something away from the child, then grounding may not be needed. If grounding is needed, for one day don't ground them for two weeks. So the parents need to have a system. And the children need to be aware of the system. So it doesn't come as a surprise. So I know some families, they have meetings, family meetings. When I was at university, we had this for the students. They were like 12 children or 13 children. And their father used to be, and the police was a cop. So their father made, they had weekly meetings or monthly meetings. And he would hold the meeting as if he is a prime minister. And each child is responsible for a minister. So this guy is for grocery, this guy is for something, this guy is for teaching, this guy is for education. And they would have discussions like this monthly. But I know some people that deal in the West. And they have weekly meeting and they have agenda for the meeting. I imagine they are so alive. I'm not like this but they have agenda for the meeting and they are poised for discussion and they hold meetings as if they are like a board of directors. And that's how the parents taught their children when they were young. I mean, not all parents need to be like this. But if parents have a system, they need to be proactive, think about it. So if we have children, we should not wait until they are seven or eight before we develop a system. It needs to take place before that and learn what kind of system would work efficiently. Because what's the purpose of the county? It's a means to achieve an end. You want to resolve the situation. So if the method you use is not efficient, then we question the benefit of that message or the efficiency of that method. This forces, having children forces, parents or like a household to think. At the end, every parents are like managers. They have to manage. The mother is a manager, the husband is a manager. Even the children, they have to manage themselves and also manage their relationship with their friends. And when they see something wrong, I know one child, four years, five years old, they came home once and they told their parents like they were deep inside. So I think the parents asked the child, what's happening? I said, well, I have this friend at school they're always doing something and I want to give them advice but I don't know how to give advice to them. And they were like four or five years old. So they had discussion with him. I think the girl and the mother had discussion and developed a given some points and some tips of how to approach the other student. We need to notice these things. Children are very engaged, they're very smart. Like when we say, what is the age of responsibility in Sharia? So the value is to be of age. What's the purpose of volume to be of age? Purpose is to ensure that the the akul taklifi is complete because that's the idea. I am responsible. So my intellect has been going through the stages of development when I'm born, my intellect is fresh and I start learning. I get to a point where I can distinguish things. I can do things on my own. I can clean myself on my own. I can put my clothes on my own. And I can judge between things. So when something is not mundawe, it's not precise, the sharia uses usually a parameter. So the parameter we use the sharia is to reach the age of puberty. Then you become kallab. So each age of puberty is actually a sign a sign that indicates that this person is now kallab, their intellect has reached the level of puberty and it's beyond the intellect of instinct because as children we have instincts like we avoid fire, we gravitate towards something that's sweet. That's based on instinct. Our intellect is not as yet it's going through development. That's the akul gharizi, akul that is based on instinct which as many animals have. But there's akul taklifi, this is the nirakl for taklifi. So it's not required for someone to be in style, to be responsible. If you reach this level, then you are kallab. And this level is shared between all the humans on the face of the earth. Now sharia is easy. To pray too fast gives a gap. It does not require somebody to be a PhD in nuclear physics. You don't need to. Anybody can do it. And then there is akul. Akul is where you advance more in your intellect. So for example to become a mushtari it requires the akul to become the akul sa watu sharia, shape of the sharia. So now we have a layer of intelligence added to the layer that we have before. It's a general answer because it needs to be case by case. So let me start. A quick question. First of all, I want to comment on what you just were mentioning. You commented earlier that sometimes children make mistakes and some took my pen. Sometimes parents make mistakes. Sometimes parents make mistakes. Well, he wrote, he took that and he wrote it in my notebook. Oh, yes. You should add also parents make mistakes. I hear that a lot as well. Then children have to comment. Because some children, they comment, they go to these times school on Sunday and they go back home. They see their parents not praying. They say, well, we learn how to pray in school. They remind their parents that we should pray. Now it's all the same. It's all the same. Just a quick question again about AF-47. Maybe this is embedded in the idea of sarcasm. But again, from my layman's perspective, when I read this, it almost seems like the rationale is being used as an excuse, just not to give. And almost like there is no intellectual rigor being used here. I think it's a very strong argument. They just are trying to blow off the advice. I don't know if maybe someone went on. They're walking. They're being sarcastic. They don't mean what they say. Because everything is driven by arrogance. But this can also be said by people who are not arrogant. It can be said by people who are stingy. People may say, you know what? I worked all my life. And I exercised the means. I studied. I worked hard. And Allah SWT gave me Tawfiq. So why doesn't this person do the same? Why don't they or why don't they find something to do? And maybe Allah SWT gives them something like he gave me. He may use this argument. But this argument also doesn't stand. Because Allah SWT had in him if people are negligent and there is something they could do and they didn't do, that's part of their negligence. Same thing with knowledge. We are created and as children we know nothing. That Allah He brought out of the wombs of your mother knowing nothing. But These are the window. These are the tools of knowledge. Because science here is referring to experiments. You can experiment. Hearing is referring to reports. You hear reports. And as the idea is referring to intellect. Reason. So basically observant experimentation reports. That's how we learn. In school it's all reports. Well this book says this and this book says this. You're not experimenting. A certain point you start doing the experimentation yourself. So the argument will tell you ignorance in the beginning is excused. But the main ignorant is negligence, is out of negligence. And ignorance is not an excuse not to practice sharia. So ignorance is a bliss in some cases but not in all cases. Same thing here. Same thing in if people don't exercise the means out of negligence, yeah that's they'll be negligent. Al-Shantala will ask about this. But like everything being equal there is a divine plan to plan all of us different. We're not the same. We're the same. I mean in front of the law, in front of the sharia. But we're not the same. We're the same. Everybody is things made easy for whatever you created for. Al-Shantala gave us the qualities and attributes and skills that matches our abilities and what we're created for. And some of us are very from the beginning we like painting. Some of them we like putting things together. A handyman. A very good handyman. Some of us we like to add one plus one equal to two. We're good at mathematics or physics. People are different. They have different abilities, different skills. So these are all gifts. If we use these gifts then we can achieve Al-Shantala and we can do it. We can do anything. Allahumma jama'ala alaikum wa fawakuna alaikum Allahumma la ad-dufaqib jama'ala haza'il la bi tamil mahfooq wa amalim mahfooq wa tijamat illa ntabooq Allahumma gaudina ma d'anna ya Allah bi tajim. Asallallahu ala salatu wa sallim wa rahmatullahi wa sallim wa sallam wa sallam wa sallam wa sallam wa sallam