 لذلك نردنا المسجدات للمسجدات المسجدات. يبدو مثل هذا، وضرب لهم مثل أصحاب القرية، إذا جاء أهل مرسلون، إذا أرسلنا إليهم أثنين، فكذبوهم، بعززنا بسالس، فقالوا إن إليكم مرسلون، قالوا ما أنتم إلا بشر مسلونة، وما أنزلوا رحمان من شيء إن أنتم إلا تجذبون، قالوا ربنا يعلموا إن إليكم للمرسلون، وما علينا إلا البلاغ والموبي. هذا هو Our Message. Our Responsibility is to deliver the Message. قالوا إن تطييرنا بكم. That's where we start. So what was the response of the people of the town? The response of the disbelievers is You know you guys are bad women. Some people they see bad dreams and it ruins their whole day. Some people hears something and it ruins their mood and their whole day. These guys are like this. قالوا إن تطييرنا بكم. لإن لم تنتهو. لنرجو منكم ولا يمسنكم مننا عذابٌ أليم. This is verse 18 in Surat Yunus. They said, We believe you the cause of the ill luck befalling us. So they said truly we are the ill of you. You are a sign of a bad woman. You are a sign of bad things to happen. إن تطييرنا بكم. You seem to be a bad sign. We're going to have a bad day. We're going to have a bad time. These superstitious ideas of thinking that something could be a bad woman is not something specific to a particular community. It used to exist across all communities. Arabs and non-Arabs. Here the story is taking place in the Byzantium Empire. And the dwellers of the town happen to also be of those people who hold these beliefs. The Arabs used to have the same thing. The Arab in Makkah or Arabia before Islam. In the morning they used to leave their house. And if they see a bird, there are many birds in the Arabian Peninsula. If they see a bird flying to the left, they say today is going to be a bad day. They go back home and they stay home. And if they see a bird flying to the right, they say today is a good day. I'm going to have a good business. And then they go on and conduct their day in a normal way. So these Byzantium people, they're the same. It shows that human nature is one. Human nature is one. They said we see a woman. Or foretell a punishment that will befall you. قالوا إنّا تطيّرنا بكم. So they said إنّا تطيّرنا بكم. Truly, we are all of you. You are a carrier of a sign of bad things to happen to us. So what was the reaction? The reaction is إنّا تطيّرنا بكم. لا إلّم تنتهو. لا نرجو منّكم. أولا يمسّنّكم منّا عزابنا لي. إنّا ترى لي. The reaction is pretty violent. It says stop. And if you see it's not, we shall certainly stone you. And a painful punishment will certainly befall you from us. That was the reaction. The reaction is not a reaction of let's have a dialogue. The reaction is either my way or we're going to stone you and kill you. What was the response of the three apostles or the three messengers? They said قالوا طا إيروكم معكم. طا إيروكم معكم. They said your ill luck is bad from yourselves. قالوا طا إيروكم معكم. If anything bad is going to happen to you, it's because of your own deeds. And you are the reasons, you are the causes behind these bad things. And if anything good is going to happen to you, it's because of the choices and you are basically the reasons for these good things. You are the source, you are the origin, you are the root of these things. And as Allah سبحانه وتعالى mentioned in Surah Al-Isra verse 13 قالوا وكل إنسان الزمناء طا إيره في عنقه. This idea of a tiger in your neck. قالوا إنا تطيرنا بكم. Allah سبحانه وتعالى says in every man, the works that take wings from him, like your work, your deeds, they like wings for you. They either take you high or they take you low. And every man, the works that take wings from him to auger good or ill, we have bound responsibility for them to his own neck. وكل إنسان الزمناء طا إيره في عنقه. ونخرج له يوم القيامة كتابا يلقاه من شوره. And on Resurrection Day, we shall bring out for him a record. He shall find spread open. So if anything bad happens to us, it's our own fault. If anything good happens to us, it's because Allah سبحانه وتعالى facilitated good for us. And through the means, we achieve these good things. So they're telling them that your bad omen is stuck to your neck as a result of your own actions. And you are the one responsible for these bad things that will happen to you. And that's what the messengers told the disbeliever. They said طا إيره قم معكم. It's from you. And it's with you. This bad omen. أعين ذو كرتم. أعين ذو كرتم. They said your ill luck is but from yourselves. Well, what? All this merely because you have been admonished? With this huge reaction, this violent reaction, is only because you've been admonished? Rather, you are the people who exceed all bounds. بالأنتم قوموا المسرفون. The structure of the ayah says أعين ذو كرتم. أعين ذو كرتم. It's a question. But it's not a real question. It's a rhetorical question. It's a question that we will, that أعلماء of Arabic will say this is إستفهمون إنكاري. It's a scolding question. And usually when you ask a question, there is an answer to the question. Where is the answer to this question? The answer to the question is not mentioned. أعين ذو كرتم. Where is the answer to أعين ذو كرتم? i.e. because we are admonishing you and reminding you we became the source of the bad things that may befall you. What kind of logic is this? And as a result of this, you are threatening to kill us? They are trying to reason with them. So the answer to the question is omitted. بالأنتم قوموا المسرفون. That's the judgment. i.e. مسرفون أنتم مغالونة في التصور. You exceed all bounds. You have misconceptions. You have misunderstandings. And in you are, you have deviated from the way of the truths. And that's where the truth comes in. Your truth is that you've gone to one extreme. The extreme of misconception, misunderstanding, and deviating from the truth, or from the truth, from المنهج القويم. قالوا طا يركم معكم. أعين ذو كرتم بالأنتم قوموا المسرفون. So this is the first chapter. The second chapter begins with this person coming from far. It spans about eight ayahs from verse 20 to verse 27. واجاء من أقصى المدينة رجلون يسعى. قال يا قومي تبيع المسلم. واجاء من أقصى المدينة رجلون يسعى. And from the farthest edge of the city. A man came in haste. He said, my people, قال يا قومي, my people, follow the messengers. My people, facefully, follow the messengers. واجاء من أقصى المدينة رجلون يسعى. قال يا قومي تبيع المسلم. يسعى, i.e. he's running, he's coming in haste. واجاء من أقصى المدينة. It's an indication that he is very interested. And it's an indication because he came from the farthest واجاء من أقصى المدينة. From the farthest point of town. It means this person had become Muslim and believed in the messengers. And he was on the outskirts of town from the farthest point of town. But he wanted to know what happened with the messengers. He wanted to know what was going to take place between the messengers and the disbelievers. And the disbelievers are his people. Are his people. His own people. How do we know it's his own people? He says, يا قومي. قال يا قومي. Oh, my people. And he says, يا قومي تبيع المسلم. قال يا قومي. Oh, my people. He is from them and they are from him. قال يا قومي تبيع المسلم. So he came running in order to participate in this discussion, in this conversation, in this dialogue. He says, قال يا قومي تبيع المسلم. يا قومي. This is an indicator that he is from the same city. He is not a stranger. He is not a foreigner. He is from them. They know him. And جاعة رجولون. This tankir is indefinite. It's left indefinite to indicate that this man has some kind of position or he is a man of consequence. He is a man that they know him. They know of him. And that's why he is able to engage the leaders of the community, the leaders among the disbelievers. قال يا قومي تبيع المسلم. He said, follow the messengers and he called them messengers. He called them messengers indicating that he believes in them. He hasn't professed publicly yet that he is a believer. But he is hinting. We will see now in his discussion with the disbelievers this man seems to be clever. And he is making داوة بشكل جيد. And he is arguing with them and presenting an argument and building a case. قال اتبعوا المرسلين. He is believing in them and he is hinting that they are not liars. These guys are not liars because before they said ما انتم إلا بشرون مسلم. You like us. So you must be liars. Messengers and prophets cannot be like us. They have no agenda. They have nothing to gain behind telling you or delivering the message. They have no personal interest behind delivering the message. وجاء من أقصى المدينة رجلون يسعة. قال يا قوم يتبعوا المرسلين. This means that number one he is already a believer. Number two that he made a decision that he is not going to keep silent. And this decision is not an emotional decision. It's an intellectual decision. He thought about it and said I cannot stay silent. I have to stand by the truth. And he made a decision that he will support the messengers. And he also because as soon as this conversation took place he came running. It means he is paying attention. Although he is in the farthest edge of the city he has people that can tell him what's going on. And he found out very quickly that this is happening in the center of town. So he is aware of what the messengers are doing. He is aware or he kept himself aware of what his people are doing because he knows his people. He knows his people are violent people. He knows his people. They are disbelievers. And if you're going to threaten their idols or whatever they believe in they're not going to be to let it go. And also his rushing to participate in this conversation shows us that he is remorseful for his previous life. Because in his previous life he might have been like his people like the disbelievers. But since he became a believer he felt regret for his previous life and he said I cannot continue like this. And I cannot keep silent. I have to support the truth. I have to support these messengers. و جاء من أقصى المدينة رجلون يصعب. قال يا قومي اتبعوا المسانين. And then he says اتبعوا. Now he's reasoning. Why should we follow them? اتبعوا من لا يسألكم أجرن. وهم مهتدون. He says follow those who ask you no wage. Follow those who ask nothing of you who don't ask for any reward. Even the slightest reward and who are well guided. So now he's presenting an argument to the people. He's talking to his people and is also talking to the audience because if you can imagine what used to take place in pre-modern times the community is not very large and something happening in the center of town so people gather and they want to know what's going on and they're watching and they're observing and they're seeing this live dialogue between the leaders and the messengers. So he's saying well if you want to prove that these guys are truthful I'm going to give you two proofs. I'm going to give you two reasons why you should follow them. The first reason is look well if they have a personal agenda if they have an ulterior motive behind their message don't follow them. Don't follow them. If they're looking for money don't follow them. If they're looking for fame don't follow them. If they're looking for reputation don't follow them if they're looking to become your leaders and replace you don't look don't follow them because they have ulterior motives and they become suspect then you're correct you should be suspicious of them and this could be an indication that they're lying you're right all my people you may be right but the opposite is also true if you find out they're not asking anything from you they're not asking for reward they're not asking for monetary reward they're not asking for fame or reputation or positions or to become leaders this also could be an indication that they're truthful that they're not lying they're just on a mission they're delivering the message and then they're going to walk away to the next town and this idea that كل ما سألتكم من أجراء أو ما أسألوكم عليه أجراء is mentioned in the Quran over 10 times in Surah Al-Sha'arah it's mentioned 5 times on the tongue of Shuaib on the tongue of Lut on the tongue of Saleh on the tongue of Hud on the tongue of Nuh is mentioned all the time I ask not of you any reward for it كل ما أسألوكم عليه أجراء كل ما أسألوكم عليه أجراء كل ما أسألوكم عليه من أجراء كل ما أسألوكم عليه أجراء كل ما أسألوكم عليه أجراء keeps repeating keeps repeating and then in Surah Al-Sha'arah الله سبحانه وتعالى says on the tongue of Sayyidina Nuh عليه السلام كل ما سألتكم من أجراء فهو لك and this ma is either it's a conditional ma or relative ma relative pronoun the point here is that the idea the mere idea that messengers ask anything of the people is negated is negated that's the first proof he said that's the first reason you should believe in them look at them they're not asking for anything they just wish something good for you the second reason وَهُمَّهْتَدُونَ وَهُمَّهْتَدُونَ sometimes you can tell it whether a person is lying or not by looking at them are they living up to the same standards they're inviting to inviting you to you know to follow are they upholding the same standards are they themselves مستقيم if they're مستقيم if they're upright people and they're inviting you to be upright yeah their example their behavior is a testimony testifies to their to the truthfulness of their claim if you see them that they're مهتَدُون if you see them that they have good character they see that they have good traits they see that they have a stay calm if you see that you know they're truthful they're صادق they're أمين then I know that it's not inconceivable that their words are true it's likely that they're telling the truth they're not lying because they're practicing what they're preaching قال و جاء من أقصى المدينة رجلون يسحى قال يا قومي اتبعوا المرسلين I'm going to give you two examples two reasons why you should follow them اتبعوا من لا يسألواكم أجرن و هم مهتَدون and then he changed he changed his style instead of talking to the people or the audience or the leaders or the disbelievers he starts talking to himself he says و مالية لا عبدو اللذي فطراني و إليه ترجع that's this style is not threatening it's more like it's more like a neutral style he's talking to himself he's talking about himself usually when somebody is criticizing me I may feel upset but the person is criticizing himself why should I feel upset he says و مالية لا عبدو اللذي فطراني و إليه ترجعون he's talking to himself now he says am I crazy am I crazy how could I not worship the one who has originated me this is now another argument that is presented to them in a very neutral way and not threatening he says am I crazy not to worship the one who created me and brought me from nonexistence into existence am I that crazy I eat what he's telling them what I wish for myself I wish for yourself for you و مالية لا عبدو اللذي فطراني اللذي فطراني how could I not worship the one who has originated me and he kept اللذي ambiguous اللذي فطراني whoever فطراني so if you think that our idols your idols are the one that originated us I'm gonna worship them I'm gonna worship whoever فطراني am I crazy not to worship the one who فطراني not to worship the one who originated me am I crazy am I crazy not to show gratitude to the one who brought me from nonexistence into existence well if you think the idols are the one or the sun or the moon whatever they're worshipping beside our Rahman they believe in the Rahman but they also have other Aliha other gods he said well prove to me that they're the one who created us and I will worship them I will worship them the point here I'm going to worship the one who created me if the idols create me I'll agree with you and I'll worship them so show me tell me who created me it's like there is a question embedded the question to the disbelievers show me who created me and I will worship them if the idols are the one that created me then you're right you're correct you should not listen to these messengers and we should worship the idols but we know that you know and we know he's telling them you know and I know that the idols cannot even bring themselves into existence isn't it how could I not worship the one the Creator who has brought me into existence why should I not worship him who originated me how could I not worship and that's the first commandment what's the first commandment in the Quran the first commandment in the Quran is mentioned in سورة البقرة that's the first commandment when we read سورة البقرة we read like almost 20 ayahs before we encounter the first command from الله سبحانه وتعالى and the first commandment from الله سبحانه وتعالى is addressed to all humanity says يا أيها الناس عبدو ربكم says all mankind worship your Lord why الذي خلقكم who created you so according to the علم of عقيدة they say the attribute of power and creation is the most specific attribute of deity of God of الله سبحانه وتعالى أفى من يخلق كمن لا يخلق is أخص وصفين the most specific attribute the most specific quality يا أيها الناس عبدو ربكم الذي خلقكم not only you ولذين من قبلكم لعلكم تتقون all mankind worship our Lord worship your Lord who created you all of you and all those before you that happily you might be God-fearing that happily you might achieve تقوى and then in the following verse came the first prohibition verse number 22 سورة البقرة says ولا تجعلوا لله وانتم تعلموا so give not rivals to Allah while you know the first commandment and the first prohibition the first commandment is worship Allah why? because he created you الذي خلقكم والذين من قبلكم لعلكم تتقون the same thing he is saying here he says وماليا لا عبدو اللذي فطراني فطراني in a way that when I am born I am born in a clean slate I am born in a state of fitra in a state of innate nature وماليا لا عبدو اللذي فطراني وإلى يترجعون وإلى يترجعون وإلى يترجعون and to him shall you be returned if you are going to return to the idols yeah I am going to follow the idols but the idols will perish like everything else and then he says وماليا لا عبدو اللذي فطراني وإلى يترجعون أأتخزوا من دونه آلهة إن يريدني الرحمن بدورا لا تغني عني شفاعتهم شيئا ولا ينقظوا that is another argument he is reasoning with them in a very logical and systematic way he says you want me not to believe in this creator who created me and created all of us and brought us from nonexistence into existence so the question is shall I take gods other than Allah سبحانه وتعالى worship them and leave the worship of the one who is worthy of worship is that what you want? you want me to forsake Allah and worship forsake Allah the one who created me and brought me into this world and leave him and believe in other gods is that what you want? okay I'm going to do that let's say for the sake of argument I do that let's say I believe in other gods so then he presents to them what if scenarios so what if what if I fall sick what if some misfortune you know befall me are they going to help me? are these idols going to help me? are these idols going to cure me? are these idols going to heal me? are these idols going to support me? if they're going to heal me and support me and help me I'm going to worship them you're correct you're right we should not follow the messengers he said he said اتخذوا من دونه اليها تاني اين يردني الرحمن وبضورا لا تغني عني شفاعتوهم شيئا ولا ينقظون he said should I take short of him pathetic godlings if the all merciful intended any affliction for me their intercession would avail me nothing they can't help they can't cure me they can't heal me they can't do anything nor could they save me ولا ينقظون so you want me not to follow the one who is نافع دار and to follow these idols you want me not to follow the one that benefits and harms under his control all benefits and all harms and you want me to follow those idols so let's say I leave God and I don't worship him and I start worshiping these idols so tomorrow when I fall sick are they going to heal me if my business goes down are they going to bring back my business to life if some affliction is to happen to me are they going to assist me if they're not then I'm not crazy I'm not crazy why should I be crazy and follow those who don't benefit or harm and leave the one who benefits and harm and leave the one who created me from nothing are you out of your mind I'm not out of my mind he's telling them you want me to be out of my mind and then when I look at these idols they're like me that's what you told them ما انتم إلا بشارو مسلونة I'm going to tell you the same these idols are like me they're مخلوقات they're created being created things like were created things why should I follow them so that's the question the question أأت تخيضو أأت تخيضو أأت تخيضو من دوني I cannot believe what you are asking me to do this type of questioning is a scolding question it's a question intended to rebuke and actually it has three more than three embedded connotations within the question usually it shows their limitations it shows their limitations مكتبين وطبعا أن يسأل عمَّة يتساءلون خلال يخطيص情ي يظهر بلفتاقاتهم immense حيث يظهر بلغة المسكرات إذا كما يوجدار المسكرات يظهر اذا لا يريدون لا يزدد أن المسكرات ح or يخطيص فكما رسالков اخذ لا كنت سأكush بواسف يقول إنني إزال لفيد قلال المبين. إذا كنت أعمل لك this I'm indeed crazy. I'm indeed in a manifest error. I'm indeed has gone plainly astray. Where is then I would be lost plainly astray. If I were to follow what you what you're doing and worship these these idols today the idols appear in different form they appear in the form of money they appear in the form of fame they appear in the form some people worship paper documents some people worship system and process to be honest he's telling them to be honest I'm crazy if you if you ask me to do what you're asking me to do tell you the truth I'm not in my right mind after I've come to the conclusion that your gods did not create me your little idols cannot benefit me or harm me and that the true creator Arrahman which you believe in him if he were to afflict any if he were to bring any affliction to me or to anyone none of these idols will be able to help and even though you want me to leave him now I'm in manifest error I'm crazy I'm not worthy of anything this is this is in a sloop this is a style of argumentation that you know you want to present a message to someone doesn't want to hear it you do it in a way that they don't feel attacked you talk to yourself now after he finished building his case after he finished presenting his case he gave the punchline i.e. he gave the نتيجة he gave the decision he made the decision he said going through all this this led me to a decision and this decision in he says اني مانتو بربكون فاسمعون that's the decision he made after he presented his logical argument or his case and presented his arguments his arguments led to this conclusion the conclusion is I must believe in this God I must believe in Allah اني مانتو بربكون فاسمعون فاسمعون he said verily I have believed in the Lord of all of you بربكون فاسمعون so hear me well hear my testimony and hear my admission you can imagine the reaction of the disbelievers like their blood is boiling what was their reaction didn't even mention the reaction he says اني امانتو بربكون فاسمعون and immediately the scene changes قيلة خليل جنة قيلة خليل جنة so it's up to us now to fill the blanks what was the result of the dialogue between this person and his people and what was their reaction it was said to him قيلة خليل جنة it was said unto him enter the garden enter paradise he replied so now we know what happened to him we know what happened to him he met his fate so after his declaration to the people because now he's addressing the disbelievers he's also addressing the audience so now the leaders are losing ground so the audience may say this makes sense this is common sense why should we follow the idols why not follow these messengers who have a good character and they're not asking for anything except for delivering the message so they lost the argument the disbelievers lost the argument and the people around them some of them seemed to be convinced and before they told them we're going to stone you or we're going to kill you in a horrible way and that's what they did فالسيرون said they killed him in a horrible way and they stoned him the man was stoned and killed we understand this from the ayah قيلة خليل جنة it was said to him enter paradise it's telling us the end of this man but Allah did not say فقيلة له تخليل جنة did not say so they killed him and then we told him enter paradise the Quran tells us or if we were present at that time we would be able to witness and observe what happened up until the moment he was killed as to what happened to him after he was killed we have no access to we have no access to that because Allah SWT so then Allah informed us قيلة خليل جنة this is something we don't have access to Allah SWT through revelation is informing us قيلة ايه to him اتخليل جنة enter paradise in the story of صحاب القرية there are many points of our belief that are present in the story one of the point is قيلة خليل جنة this is an indication that جنة is in existence today جنة has already been created it's not something that will be created after the end of the world i.e. it was created before the end of the world قيلة خليل جنة perhaps someone might say well this maybe he was told to enter paradise on the day of judgment well if that was true then the ayah would not say Allah SWT would not have said لو كان قوم يعلمون this man would not have said لو كان قوم يعلمون so the ayah says قيلة تخليل جنة قيلة يا ليت قوم يعلمون he said would that my people knew because on the day of judgment in Ardul Mahshar and they all know that they are going to be paradise and have fun it's said to him now in this life it was said to him after being killed right away right away that's point number one point number two we know that none of us will enter paradise except on the day of judgment قيلة تخليل جنة so the scholar of Tafseer tells us that Allah SWT and the angels showed him his place in paradise as indicated in the teachings of the Prophet SAW that the Prophet says or Allah tells us on the tongue of the Prophet SAW هذا ما قعدوك من الجنة وهذا ما قعدوك من الله and then it will be said to someone who dies this could have been your seat in hellfire God has replaced that seat with a seat in paradise for you so in the grave a person is seeing what his end is going to be and that's Na'im that's pure pleasure he's seeing in anticipation his seat in paradise so if all of us inshallah is if our end is good then we will benefit from this until the day of judgment secondly entering paradise is by body and soul it's not by the soul only because when we die our soul separates from our body and the body disintegrates and the soul is returns to the Lord so on the day of judgment entering paradise is not in this world is not by the soul only entering paradise is by body and soul together and that takes place on the day of judgment some philosophers used to think that Na'im will jannah رحاني that the pleasure of paradise is only the soul the body has no place there and some people in other religions also think the same that's point number 2 point number 3 that's this is also a point in our belief that death is not nothingness we should not think that when a person dies he perishes to the point of nonexistence no death is a transition is to transition from one life onto the next different life so life is when the soul enters the body death is when the soul separates from the body but it's not nothingness so these points of aqa'id are mentioned in the surah they are like veins and they strengthen our e-mail and they clarify things for us that's the benefit of knowledge when we learn something if we have misconceptions or misunderstandings it gets clarified they get clarified what was his reply قيلة خلي الجنة what was his reply his immediate reply says قومي عالم if only my people could know if only my people could know he's wishing that if there is a way to send an e-mail or to send a fax or to send a whatsapp message from the hereafter to this life just to tell his people look don't don't make this mistake there is something great awaiting you if he could just communicate from behind from this new life and communicate to his people and the and the current life and the dunya maybe we can have a zoom call a later قومي يعلمون يعلمون what he said if only my people could know know what he says بما غفر لي ربي وجعلني من المكرمين the first thing he mentioned he says of my lords if only my people could know could know of what of my lords forgiving me and making me of the loftiest in honor وجعلني من المكرمين from the loftiest this is the last verse for today he did not say if only my people could know of what my lords rewarded me he said no of my lords forgiving me forgiving me he focused on forgiveness rather than reward it seems that he is remembering his sayyid prior to becoming muslim because as soon as he became muslim after a short time it's like he's saying I was nothing I was not worthy of any of this and there's an embedded message to it's like he's telling his people or telling those that will read Quran that don't worry Allah forgives all sins Allah forgives all sins if you're worried about your sins Allah forgives all sins if one comes with the right attitude and this person has a repentance that has washed away all his sins so he remembered the forgiveness of Allah instead of the reward that he is seeing so lastly we'll finish with this point how is he killed he was killed in a horrible way imagine yourself being tortured and oppressed in the most horrible way what would you think of your oppressors you would hate them to death you would say I seek vengeance and revenge against them that's not his attitude his attitude and this is an indication of this to be that a believer does not hold any grudge in his heart and it's not easy the opposite he was he felt very sorry for them he said when he saw this paradise and this na'im and this pleasure the first thing he remembered is his people so the message here is that a muslim believer does not have in his heart or her heart an envy or hatred toward anyone neither muslim nor otherwise then what do we have in our heart in our heart we have we hold and we carry نصيح we carry like the messengers we carry tazkir, reminders we carry tahrir, warning we carry bayan, explication we carry commandments and prohibitions we deliver the message to the best of our ability and people react in different ways that's their issue imagine who is a shrink and a patient comes to a shrink and the patient starts jumping up and down in front of the shrink and the shrink is looking at the patient would he get angry or mad no because the person is sick and people who don't believe in Allah سبحانه وتعالى they have a spiritual disease that needs to be cured so one should not have should not hold any grudge toward anyone but rather be like the shrink or be like the messenger making an attempt to cure them so this actually finishes or ends the story of صحاب القرية it's a very short story a very powerful message and it's telling us and how to present a message how to build our order how to talk with people how to understand people some people are very sensitive to human things then you can switch your style to talk about yourself but in all of this he is wishing the best for them even though they killed him by stoning and separated his organs and so on and so forth are there any questions or comments does the story make sense yeah how does the نكرة of رجولوي I mean actually at رغي but how does نكرة make it so that he has a position in his club نكرة in Arabic is you know any word that we use in writing the choice we make indicates a certain benefit to use a definite article I'm doing it for a reason if I choose an indefinite article I'm doing it for a reason so sometimes نكرة in definite is used for تعظيم sometimes it's used for تفخيم sometimes it's used like for example in the Hadith of the Prophet where he once he was sitting with his companions and he told them he asked them a question إنه من الشجري شجرة لا يسقط ورقها وإنها مثل المسلم so among the trees there is a tree a tree شجرة is نكرة so he left it نكرة here to indicate that it is a select tree it's a special tree so whenever if you use نكرة in definite there must be a فائدة بلا ري there must be a rhetorical benefit so it could be that this man has a position or a person of consequence or a person known to them because he is able to talk to them and we understood this from the نكرة sometimes the نكرة is just it's there to belittle something sometimes it's there to leave it ambiguous sometimes it's there to to make to make good questions what's the question so the first 11 ayahs focused on on prophetology on the message on رسالة the message of the prophet what is the essence of the messenger what is the essence of the messenger تحزير and bayan the focus on the the role of the messenger as a messenger came in the 11th ayah there was a focus and emphasis on resurrection so in the 12th ayah it talks about resurrection and now immediately after that a story is presented to convey the same thing that there are messengers that will deliver a message and remind people of the hereafter and remind people to follow them he is not alone an isolated case and there are people from amongst the disbelievers who will believe in that message and they're willing to sacrifice anything even their own life and to tell the truth in front of those who may hate hearing the truth the most so this story now is inserted and it talks about what happens in the hereafter قيلة خلي الجنة قال يا لتقومي يا لما I know a person he wrote a letter to Allah سبحانه وتعالى he composed a letter to Allah سبحانه وتعالى like a one page letter and then a few days later he saw a dream and in the dream he says قيلة خلي الجنة قال يا لتقومي يا لما he thought that this could be an answer to the letter he wrote to Allah if I remember correctly oh Allah I'm a weak servant I'm like that he presented his case before Allah and then he asked him certain things like usually make dua he put it in writing and he says رسالة من العبد الفقير it's like when you write a letter to a friend of yours so here in سورة يسين we have these three ideas coming together all the time the رسول and his message reminding people of the hereafter resurrection that's why we read يسين on those who are dying and also the proofs and the arguments that talk about the existence of Allah توحيد and we will see now in the next ayat will shift from رسالة and resurrection to proofs of the existence of Allah so what you said is true but there is this aspect of it now he's not that's a bit far-fetched there is no indication of it according to the Mufasireen only the three of them are proper and one is a follower because he used to worship idols but he used to be a man of profession they used to say he's Najjar some people say he used to carve the idols in his previous life but regardless of the point of the story is that there are people who will respond to the message and if they can stand by the truth and declare that truth and support the message inviting people to believe in the message the prophet may not need but stories are there usually stories there is possibility now we're going to move now into a different topic so there are three topics and then there will be an intermission and then the second half of the surah there is some kind of he knows these people he could have chosen safety so great with wisdom in principle yes but then every situation requires wisdom and he tried to be as wise as he could but he had to take a position we need to learn wisdom to learn wisdom yes اللهم يتأكب مننا صلاةنا وصيامنا وقيامنا وعكم أبادكم وصلي uncomfortable المهمة للنبيل أمي طيب طيب الزكي وعلى آله وصحله وسلم