 As-salamu alaykum everyone. So today's session is session number four in the Tafsir of Surah Yassin. We finished talking about the first 27 ayahs and we're still in part one of the Surah. So the next four ayahs will complete part one and then we'll go into part two. So today we'll do, first we'll do four or five ayahs from ayah number 28 to ayah number 32 in which Allah swt says So as you recall we finished, last week we finished the story of Ashabul Qariyah, the dwellers of the town and as you recall Surah Yassin is called Qalbul Quran, the heart of the Quran because it contains the essential teachings of Islam. It contains teachings regarding the prophethood of the prophet sallallahu alayhi wa sallam specifically as it leads to the hereafter, as it leads to resurrection. So it talks about prophethood, it talks about Allah swt, his existence and his attributes and it talks about resurrection, talks about the day of judgment and these are the basic teachings of Islam. So when we recite it over our dead, when we recite it over those who are approaching death, we are reminding them of the teachings of Islam. We are reminding them and reminding ourselves of the essential teachings of Islam. So when they leave this world, they leave this world with full conviction. So in these five ayahs we have now it's like comments on what happens after the story of Ashabul Qariyah and the first ayah goes like this Nor sent we down on his people just after him. Who is him? Is this person who came from the farthest part of the town to declare his iman and to declare his Islam and to say Nor sent we down on his people just after him. Any lesions from the sky because they killed him They killed him. They stormed him and killed him in a very horrible way. So what was the result of that? Allah swt says, Nor sent we down on his people just after him. Any lesions from the sky Nor ever would we need to. So after him we did not send, we did not send down jund hosts from heaven against his people. Nor would we send down. That's not our sunnah. That's not our style. So this ayah is answering a hypothetical question also because after we hear the story we start wondering what's Allah swt gonna do to these people. Perhaps he punished them with lightning, perhaps he punished them with thunder, perhaps he sent lesions or battalion of angels against them. And Allah swt says, We don't do this. That's not our style. That's not our sunnah. To send a battalion of soldiers or battalion of angels or hosts or legions. If Allah swt wish to destroy a town, one angel is sufficient. We don't need a battalion. One angel is sufficient. This is not our style. This is not our habit. This is not our custom. This is not our sunnah. Because if that was the case, anytime we send profit to people and people don't believe in this profit they get punished right away. That's not the sunnah of Allah swt. The sunnah of Allah is The sunnah of Allah is that he postpones their punishment. Allah swt is not an emotional god that as soon as they go against his teachings they get destroyed. He is not someone like us. Sometimes we react emotionally. If someone does something bad to me, immediately I act on impulse. The creator of the heavens and the earth, that's not his style. His style is there is a day of judgment and there is a Day of Judgment and there is a Day of Judgment. And there is a point beyond which people get destroyed because of their sins because that was the decree of Allah swt. But his decree, and the way he deals with people, way he deals with people is not based on impulse and it's not just because they denied their profit. i.e. Al-Hissabu wa Al-Riqab, Laysa al-An, judgment and taking people to a town is not now. It's gonna happen. There's a time for it. And if Allah SWT wished to destroy a town, his Sunnah is one angel is sufficient. One angel is sufficient. i.e. they're not worthy of sending a battalion of angels. One angel is sufficient to destroy all humanity if Allah SWT wishes. Allah SWT did send thousands of angels in the battle of Badr, but the intent of sending those angels was not to destroy everyone. It was just tazbitan, to support the believers. The believers were the one that conducted the battle of Badr, the size of battle in the history of Islam. In verse 29, Allah SWT says, Not was it but a single cry. i.e. it was but a single cry. If Allah SWT wished to destroy people, an angel making a single cry would be sufficient to destroy people. It was but a single cry and though they were extinguished. i.e. with a single cry, then behold, they are extinguished. And he emphasized it by saying, In kanat illa sayhatan, So it doesn't have to be repeated. Some people get destroyed with a loud sound by the angel. So, as a result of this sayhat, In kanat illa sayhatan, And though they were extinguished. Here, the metaphor is that the people of the town and people like them, they like a fire. And a fire, it's very hot and keeps on growing. And keeps on becoming majestic, referring to their arrogance and the way they treated the believers. And then it says, Fa izah hum khamidun. As a result of this single cry, fa izah hum khamidun. It indicates how quickly their fire was extinguished. How quickly they were destroyed. And this, these letters, humud, the word khamidun indicates sukunon ba'da fa waran. Indicates extinguishing after it was majestic. To refer that these people, because they were part of the Byzantium Empire, these people were very strong, very powerful. They have military might, they have technology, they have a political might. And all of their strength and all of their might is gone. With a single cry. Or this would be, this could refer to any group of people and that the punishment of Allah SWT will happen later. I.e. when a single cry takes them. And this would refer to the Day of Judgement. The Day of Judgement has two sides. The first side, nufi hafizsuri, the first to blow. And the second side, when it's blown in the trumpet, second time. So the punishment would come at that time. And the first time, nufi hafizsuri, fa sa'i qaman fi samawati waman fi lard. So nufi hafihi ukhra fa izahum qiyamun yanzarun. This is in Surah al-Zumar, chapter 39 verse 68. At that time, everyone will be taken into account. At that time, resurrection will take place. And this idea that in kanat illa sayatan wahida will be repeated in the Surah. This could be also an answer to a hypothetical question. Because many of us think, like, look in this world, the disbelievers are having a good time. They're very powerful. They're enjoying their life. And there is no punishment for them. So why is Allah swt so patient with them? Someone might ask. Why is God so patient with the people of the earth? These verses answer this question. There were people who were more mighty than those people. There were people who were more arrogant than those people. And Allah swt did not destroy them right away. But gave them time. And gave them time. And gave them time. And in this world, Allah swt says, we will give to people who believe. We will give to people who disbelieve. The giving of your Lord is not exclusive to one party over another. When the right time comes, everyone will have to answer for their deeds. Because what's the wisdom behind this? Because if Allah swt destroyed people just because they disobeyed him or destroyed people just because they denied his prophets, then the day of judgment would have happened thousands of years ago. Because on the face of this earth, most people don't deserve for life to continue. Now, if you look at the Muslims, the Muslims are in bad shape. And many Muslims even work against their own religion. And other people, they don't care. And most people don't care about the believers. Verse number 30 emphasizes this point further. Where it says, The word that is used here is hasra. Hasra implies sorrow. It's a state that envelops the heart when you regret your action. You regret doing a certain act. And you know that it cannot be done. You cannot go back and repair what you did. And as a result, you feel remorse, you feel regret. So this state that envelops the heart because of the pain, when you realize this, you feel pain. And it's very painful, but you can't go back to repair what you've done. So, yeah, hasra tan'al al-ribad, if you look at the state of the affairs of most people on earth, there in a state that invites hasra, invites the prophets and those beliefs to feel sorry for them. Because once it's gone, it's gone. And the word, yeah, it came here. Yeah, hasra tan'al al-ribad is to emphasize this point. As they say. Yeah, hasra tan'al al-ribad. And by ibad here, servants, it is not meant servants who obey Allah, but it's meant servant that have gone outside the sphere of abudiyah, the sphere of servitude. i.e., anyone who denied their prophets, i.e., all of those people that were destroyed by Allah Subh'anaHu Wa Ta'ala. And then it says, It saw us, you know, as soon as the prophet come, that's their reaction. Their reaction is to mark the prophet and to mark the message and to mark whoever sent the message. As we mentioned before, last week or the week before, when he said, We think you're lying, you're just mere humans like us. If Allah Subh'anaHu Wa Ta'ala did send the prophet, he must be an angel. And because you're humans, he must be lying. Then Allah Subh'anaHu Wa Ta'ala mentioned in ayah number 31, says, Don't they see? Have they not seen how many generations before them were laid waste? So never to them shall they return. In verse 31, have they not considered how many generations before them we destroyed such that they return not unto them? The verb that is used here is a verb see. Don't they see? And by seeing, it is not meant to see with the eye. i.e., don't they know? i.e., if they were to travel in the earth, they will see this through anthropology, through many things. These are facts, these are historical facts and people can see how many generations, how many civilizations were destroyed. And what's left today is just remnants of those civilizations. Have they not considered? Have they not seen? And by seeing here, it means knowledge. Don't they know what happened to other generations before them that were destroyed? So this is a question. But this question is a rhetorical question. And it's a rhetorical question. It's when you tell your child, didn't I give you a gift last week? Didn't I raise you? It's called Istifham Taqiri. Or in the Qur'an it says You ask a question to someone and you give them an opportunity to respond. Then they realize that they cannot respond except in the affirmative. You give them an opportunity to deny, but they cannot deny. So they have to agree with what you're saying. And it's very powerful because now they're agreeing it's coming from them. You're not telling them what needs to be done. They're admitting it on their own. And with this Istifham Taqiri comes also the idea of scolding. Like, I did not expect this from you. When you tell your child something, didn't I raise you? Didn't I give you this? So how could you do that? It's like you're saying, I did not expect these things from someone like you. And same thing here. You people of the earth are rational people. You can think, you can reflect. This is not expected of you to ignore all these facts. Anna hum ilayhim la yarji'un. Alam yaraw kam ahlakna. Kam implies kathara. Adi kam lit-taqseer. It implies how many generations? Like so many. Anna hum ilayhim la yarji'un. Don't they see that these people, once they die, they cannot go back to life again? We have these ideas today that, especially in the Far East and many places, especially with post-modernism, superstition is gaining momentum. And people think that after we die, we're going to be in a better place. After we die, our soul will hover for 49 days before it settles down. And after we die, if our soul has been wrong, they try to avenge others. And you have dramas and movies that talk about these things or sorceries where you invite people from the other side to join into your Zoom conversation. It says, are you there? Can you hear me? So it's saying here, Anna hum ilayhim la yarji'un. They can never go back. A lam yarakam ahlakna qablahum minal qurooni Anna hum ilayhim la yarji'un. In kullun lammah jamee'un, ladayna muhdarun. In kullun lammah jamee'un, ladayna muhdarun. And in kullun lammah jamee'un, ladayna muhdarun. Nor are there any of them, but shall be massed all together before us, brought to judgment. I.e. each of them shall be group arranged before us. Each of them. All of them will be brought back and all of them will be brought back to judgment. Someone asked, I think last time or a few times, the idea of tankir in kullun, kullun is an indefinite word. And sometimes we read in the surahs in the ayat there's always tankir words that are mentioned without the definite article. In Arabic, the idea of using indefinite words with tanween on them at the end is because the Arabs they love omission. They love to omit words. They love to omit meanings. And in language, this is risky. When you omit meanings, you're allowing your words to be misunderstood. But the Arabic language has a sophisticated system where words can be omitted and there are guidelines how to fill in the blanks. Ibn Jinni, one of the scholars of the Arabic language used to call this shajaatul arabiya the courage of the Arabic language is to omit things and by omitting meanings or words, you replace all these meanings with an indefinite article and take to you, use your mind and find out what's been omitted. So sometimes, a definite article acts as a substitution for omitting meanings and words like here where in kullon kullon instead of saying every this and this and this and this, kullon and your mind will have to at work to find out what it's referring to. This verse is indicating that all human beings believers and disbelievers alike will be brought to judgment on the day of judgment and will be arraigned on the day of judgment. The word that is used also is muhdarun muhdarun is a passive participle if I were to say fulan was brought to judgment brought it's a passive word i.e. he had no choice he cannot say I cannot be I don't want to come to the day of judgment in kullon they'll be brought whether they like it or not they'll be brought with their choice they'll be compelled to come so this completes part one of the surah and part one began with talking about yaseen wa'l quranil haqeem innaka lamina al mursaleen began talking about the prophet and prophethood and talked about the essence of his message that he is nazeer he is a warner he is one who gives glad tidings and talked about what happens to those who react to the message in one way or another and gave us a story of the asha'ul qariya the dwellers of the town how Allah swt sent two messengers and then added the third and the people of the town ridiculed them and argued against them and how the messengers articulated their message and how someone from the same city who is a man of position because he is able to talk to the elders as equal came and supported the messengers and then we read the five ayahs that conclude that part in part two we see now a different scene we see now shift to a focus on Allah swt in his attributes of perfection and that he is full of alim and full of izzah and full of hikmah he is the all wise the all mighty the all knowing all the other attributes of perfection but it talks about these attributes in a way that is relevant to the topic at hand which is supporting the prophethood of the prophets as well as talking about resurrection day so in this part two we see first three signs Allah swt gave three signs ayatun lahum sign number one goes from verse 33 to 36 and then second sign goes from verse 37 to 40 and the third sign goes from verse 41 to 44 after the three signs are mentioned Allah swt mentioned two things and he began these two things by saying what is aqeela lahum when they are told and then mention the third thing and they say so three signs to support the prophets and messengers and to also give us proofs about the existence of Allah swt and his attributes and then talks about what the humanity were told and how some of them respond and in the last ayah when they are told goes from 45 to 46 and also in verse 47 and they say goes from verse 48 to 50 to that that's part two of this word so let's begin with sign one and a mighty sign to them is the dead dry earth we have revived and brought forth from it wondrous grain and brought forth from it wondrous grain so of it they may eat so that's the first sign the sign unto them is the dead earth they see it in front of them it's dead when there is a drought or famine you see everything is dead and the trees they look like rocks there's no life in them whatsoever they look like inanimate objects the earth is dry we revive it and bring forth the grain from this from the earth that they may eat thereof that's the first sign therein and make springs flow forth that they may eat of it of it's fruit and of that which their hands have worked will they not then give thanks and then this concludes by glory be unto him who has created the pairs from what the earth makes grow from what the earth and from what they know not that's the first signНАЯTUN ALLAL LALALA LIES the word Medicare here means DALIL means Proof WAYAYATUN And it's, there is tankir, it's an indefinite word. And this indefiniteness in the ayah is indicating to us that this is a major ayah, a mighty ayah. It's not a simple ayah. And if we go into the Arabic, we can grammatically analyze the first few words as what, where is the subject and where is the predicate? Is ayah the subject or is ayah the predicate? وَاَيَةٌ لَّهُمْ أَلْأَرْضُوا الْمَيْتَةَ The ar-d-maita is the subject we're talking about. And ayah is the predicate is what we're saying about this dead earth. That the dead earth is an ayah. But Allah SWT mentioned the predicate before the subject and we'll see why. وَاَيَةٌ لَّهُمْ أَلْأَرْضُوا الْمَيْتَةَ And there is relevance between dead earth and dead people. Allah SWT can revive dead earth. So why is it strange that he can't revive dead people? وَاَيَةٌ لَّهُمْ أَلْأَرْضُوا الْمَيْتَةَ احْيَيْنَاهَةَ The word احْيَيْنَاهَةَ we revived it. This clarifies the meaning of ayah. Why is the dead earth an ayah? Because احْيَيْنَاهَةَ from this angle. So all these wonders of creation now here are cited as signs of Allah SWT greatness. And as signs of Allah SWT's oneness. And as signs of Allah SWT's perfection and wisdom and omnipotence. وَاَخْرَجْنَا أَخْرَجْنَا is another bounty is another favor. Not only he revived the dead earth. But also brought forth from the dead earth. حَبْبَنْ. Grain. حَبْبَنْ. تَمِينْهُ يَأْكُلُونْ. And the same thing is happening here. حَبْبَنْ is نَكْرَ is an indefinite word. And this tanween is a substitute for so many other words that the Arabic language preferred to omit. Instead of saying the obvious. And your mind will be able to fill in the blanks. حَبْبَنْ. All kinds of hub. All kinds of grains. Especially the grains that act as a staple. وَاَخْرَجْنَا مِنْهَا حَبْبَنْ. فَمِينْهُ يَأْكُلُونْ. فَمِينْهُ. It's like they don't eat anything except hub. Because hub is staple. Like without wheat and barley and corn. People life, they don't enjoy food. They don't enjoy their life. It's their staple. And I know some people that say if I can't eat bread every day, my life is miserable. Bread is essential. And when we find out that there is shortage in wheat and barley and corn, we say this is difficult time. It's a difficult time not to have these things. وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنَّ خِلٍ وَأَعْنَابٍ. So Allah's ability, Allah's power to revive the earth is cited here as evidence for His ability to revive human beings after death. His ability to resurrect and وَأَخْرَجْنَا وَآيَةٌ لَهُمْ الْأَرْضُ الْمَيتَةُ أَحْيَيْنَا هَا وَأَخْرَجْنَا مِنْهَا وَأَخْرَجْنَا مِنْهَا. This is, these are the grains and food that by which people are nourished. Why? وَآيَةٌ لَهُمْ الْأَرْضُ الْمَيتُ أَحْيَيْنَا هَا وَأَخْرَجْنَا مِنْهَا حَبًا فَمِنْهُ يَأْكُلُونْ. Why? لِيَأْكُلُونْ مِنْ سَمَرِهِ وَمَا عَمِلَتُهُ اَيْدِهِمْ. أَفَلَ يَشْكُرُونْ. So that they eat from the fruits of the trees, they eat from the grains. وَمَا عَمِلَتُهُ اَيْدِهِمْ. And that which their hands have worked. So this word here ما, we can interpret it as a relevant pronoun. Or we can interpret it as an article of negation. Allah SWT is saying so that they eat, let me check the English translation, that they may eat of its fruit. Oh it says and we place gardens. وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِلٍ. And we place gardens. We place in the earth gardens. The word genet implies density. It implies anytime the word, these letters, the genes and known are mentioned, implies, if we were to say something, I have a junaina. I have a garden. It means my garden is full of trees. And it's full of trees to the point that it hides you. If you were to walk in the junaina, if you were to walk in the garden, I may not be able to see you because of the density of the trees. And from this word we also have the word jinn. The jinn are called jinn because we can't see them, they're hidden. And the word jannah is where it's full of trees. And the word janeen, the embryo, is hidden in the womb of his mother. So this idea, jannaten implies density, implies something becomes hidden because of this density. وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِلٍ وَأَعْنَابٍ. And we place gardens of date palms, trees and grapevines. We notice that in this ayah Allah swt mentioned the trees of date palms. But in the a'naab mentioned the fruits, not the trees. The commentators mentioned that in the case of the date palm trees, everything in the date palm tree is beneficial, including the tree, including the leaves, including the inside of the tree, including the date palms themselves. While in the case of a'naab only the fruits are beneficial. The grapevine itself is not of benefit. And the word a'naab is used in the plural because there are like 25 kinds and species of a'naab. And the words of na'khil is also used in the plural because there are over 4,000 species of dates. وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونَ. وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونَ. And we make springs flow forth. In the other translation it says, and made burst forth therein off springs, i.e. south springs. This is important because here this ayah is telling us that there are so many springs in the earth but the springs that we have access to are only few. So the resources Allah SWT placed in the earth are so many. Like an wafajar na'fiyah, مِنَ الْعُيُونَ, some of the springs. Not all ʿu'yun, not all springs. And when we read the story of Nuh alayhi salam, Allah SWT says, وَفَجَّرْنَا الْعَرْضَا عُيُونَ. The whole earth became ʿu'yun, became springs. All the veins, because these ʿu'yun, they act like veins inside the earth. It's like our bodies have veins of blood. The earth has veins of water flowing through it. And it's a network, it's like a worldwide web. It's a web of springs that flow inside the earth. Following a very precise system Allah SWT created. But not all of these springs show up and gush forth from the earth. Only a few of them. So we should never despair that this earth, although we're contaminating the earth and man is not able to manage the earth properly, we should not despair. There are many springs also that are still hidden. And perhaps with time Allah SWT out of His mercy, these springs may come so that we can use them. وَفَجَّرْنَا فِيهَا مِنَ الْعُعُيُونَ. Why did we do this? Why did we place وَجَعَلْنَا? Why did we place gardens? And why did we place springs? لِيَأْكُلُوا مِنْ سَمَرِهِ Because as you know, vegetations need a lot of water. لِيَأْكُلُوا مِنْ سَمَرِهِ وَمَا عَمِلَتْهُ اَيْدِهِ In this ayah Allah SWT says لِيَأْكُلُوا مِنْ سَمَرِهِ that they may eat of its fruits and what their own hands then prepare. This translation is based on the assumption that ma is a relative pronoun. So we can look at this ayah in terms of time لِيَأْكُلُوا مِنْ سَمَرِهِ that they may eat of its fruits. So up to the time where the fruits become ripe on the trees this is the creation of Allah SWT. Up to that point it's a creation of Allah. And if we take the next statement, the next relative clause as وَمَا عَمِلَتْهُ اَيْدِهِمْ as negation i.e. they have nothing to do with this. The farmers, all they do is prepare the land and do the best but the seeds, the way they split inside the earth, the way they grow is the act of God alone. And if we take it as a relative pronoun then it's talking about beyond that time. So from the moment the seed is placed in the earth up to the fruits becoming ripe and ready to eat مَا عَمِلَتْهُ اَيْدِهِمْ is referring now to what you do with these fruits. It says here that they might eat of its fruits but they eat that Allah SWT created alone and what their own hands then prepare. So we take the fruits and we make a drink out of fruits. We make jams. We make olive oil. We take the olives and make oil. We make vinegar out of grapes. وَمَا عَمِلَتْهُ اَيْدِهِمْ and what their own hand then prepare. So the comes of time is مَا عَمِلَتْهُ اَيْدِهِمْ refer to the time after the fruits are ripe, became ripe. أَفَا لَا يَشْكُرُونَ Will they not even show thanks? سُبْحَانَ اللَّذِ خَلَقَ الأَزْواجَ كُلَّهَ مِمَّ تُمْبِطُ الْأَرْضُ وَمِنْ أَمْفُسِهِمْ سُبْحَانَ Glorious and gloriously exalted سُبْحَانَ اللَّذِ is He خَلَقَ الأَزْواجَ who created all pairs of beings entirely, كلها مِمَّا تُمْبِطُ الْأَرْضُ وَمِمَّا أَمْفُسِهِمْ وَمِنْ أَمْفُسِهِمْ وَمِمَّا لَا يَعْلَمُ Everything is created in pairs مِمَّا تُمْبِطُ الْأَرْضُ What the earth grows وَمِنْ أَمْفُسِهِمْ and of themselves and of what they do not know things that we have no idea we are not aware of these pairs i.e. here this ayah is inviting us to glorify Allah SWT and also stating Allah SWT is far remote from all the imperfections that the disbelievers may ascribe to him because the word subhanah is what we call in Arabic مفعول مطلق it's an absolute object it's a command to the believers to declare his transcendence and to declare that Allah SWT is exalted so there is an imperative verb that is omitted commanding all believers and all people to glorify Allah SWT and to declare his tasbih that he is far above any imperfections or even any perfection that we may think that they are perfection but they are not worthy of his majesty and this ayah is also telling us that the idea of aswaj is in everything in this universe it exists in humans we have male and female it exists in animals it exists in vegetations it exists in electricity we have positive and negative it exists in magnetism it exists in electrons it exists in protons it exists even in cells it exists even in things we don't even know about we are not aware of that there is a binary system and Allah SWT is above that Allah SWT is non-binary that's the first ayah the second sign is a bit it's very interesting Is Good Good It's Getting Good or loan, the phalakinias bahun. Wa aayatun lahum, same thing. Wa aayatun lahum. And a mighty sign unto them is the night. We strip the day they're from, and behold, they are in darkness. Wa aayatun lahumul laylu naslakhuminhun nahar. The word salakh is usually used for animals, when you skin their skin, when you strip their skin from their flesh. Because the skin is a very thin layer covering the animal. Wa aayatun lahumul laylu naslakhuminhun nahar. So what's the default? Is the default night or the default the day? The default is darkness. The default is the night. Wa aayatun lahumul laylu naslakhuminhun nahar. Nahar, the daylight, is this very thin layer that's maybe about 200 kilometers thick. That's it. And beyond this layer of 200 kilometers, darkness all over. Wa aayatun lahumul laylu naslakhuminhun nahar. Fa aayatun lahumul muzlimun. The layer of daylight is only, it's very limited. And there is a parable that's drawn here, that Allah SWT is likening this layer of daylight to the skin of an animal. When an animal dies, the skin is, the animal is skinned. And the skin of the animal is very thin. And darkness and the night is a default. And daylight is an accident. It's not the usul. It's a'arid. But the idea also naslakhuminhun nahar, aayat happens gradually. Because when you skin an animal, you skin it gradually. As a gradual, the night goes away gradually. And daylight shows the beauty of the earth. At night, we don't see the beauty of the earth. We don't see the beauty of creation. But daylight shows us this beauty. Wa aayatun lahumul laylu naslakhuminhun nahar. Minhu is different than Anhu. He did not say naslakhuminhun nahar. Because had it said Anhu, it means night and day are completely exclusive. But minhu is like it's a part of it. Naslakhuminhun nahar. It's like it's inside it and then you remove it and eliminate it. Fa aayatun lahumul laylu naslakhuminhun nahar. Because that's the usul. That's the origin. That's the default. Whereas someone says alkaunu kullu huzulma. Wa aayatun lahumul laylu naslakhuminhun nahar. Fa aayatun lahumul lahumul muzlimun. Wa shamsu tejiri limustaqaril lahat. Zalika taqdeeru la azizi al alim. Wa shamsu tejiri limustaqaril lahat. Ia, a mighty sun unto them is the sun as well. A mighty sun unto them is the night. A mighty sun unto them is the sun. Tejiri, the word tejiri anytime this word jarayan is used. It implies quickness. It implies speed. It implies it happens quickly. It doesn't take its time. It's going at a high speed. In the old days, the idea that the sun is tejiri or relatively in the 20th century, they say no, no, the sun doesn't move. The sun is fixed. The earth is the one that moves. But today we know different. We know that the sun has five jarayan, has five states of jarayan. And the idea of jarayan is like it's running away. It's running away. It's like when you have a child run away from home. It's like it's running away. Wa shamsu tejiri. So it's running away very quickly, very fast. Tejiri is using the mudara verb. Mudara verb implies repetition. Ia is always happening. Because this sun is inside the galaxy. The galaxy is moving, which is inside the super galaxy, which is moving. They're moving at very high speed in this universe. Wa shamsu tejiri li mustaqarin lah. Now this letter lamb, it could mean the lamb of the starting point, or it could mean the lamb of the raya, which is the end point. Wa shamsu tejiri li mustaqarin lah. And if we take the lamb as the end point, i.e. tejiri li rayatihah, al mustaqar li mustaqarin, this mustaqar becomes its end goal, its end target. And mustaqar is more emphatic than makar. Makar also implies the end target. But mustaqar is the ultimate end, the ultimate end. i.e. there will come a time when the sun will reach that end, as it moves. And when it reaches that end, at a particular time, or at a particular point in space and time, which is in this point is completely, completely belongs to the unseen. When it reaches that point, that's when the day of judgment will come. Because it arrives at that point, and that's its end. And that's the time where this whole universe will be destroyed. Wa shamsu tejiri li mustaqarin lah. Zalika taqdeeru, the idea of taqdeer. Taqdeer implies precise measurement. Everything is measured in a precise way. Taqdeer of whom al-Azeez al-Aneem. Al-Azeez, i.e. the one who nothing can overpower him. He overpowers everything. He's almighty. His word is law. His act is law. Al-Azeem, everything is done with precise alim. He knows, he put the sun on a course, and this course is governed by precise rules and precise system. And maqadari in maqsous. Specific maqdari, specific wajah in maqsous. In agreement with the wisdom of Allah subhanahu wa ta'ala. And if we take this to be the Lamb of beginning, not the Lamb of end, wa shamsu tejiri li mustaqarin lah. Li mustaqarin lah. i.e. every day, every month, every year, the sun is starting. It's a starting point for the sun. And this can get confusing sometimes for us. Because there is also a hadith of the Prophet ﷺ that the sun, as it moves, every day it asks Allah subhanahu wa ta'ala, what should I do next? So it prostrates before Allah and it asks him, what should I continue or should I stop? Allah subhanahu wa ta'ala will allow it to continue and to keep on appearing, to keep on appearing. And as it reaches its end, then Allah subhanahu wa ta'ala will give it the final command. And if we take the Lamb as the Lamb of beginning, actually Allah subhanahu wa ta'ala says in the Quran, رب المشرقين و رب المغربين. And also says رب المشرق والمغارب. Because what appears to us as sunset is actually sunrise for other people. What sunsets for us, as the sun sets for us, it starts to rise on the other end. And also the sun never rises from the same point twice. It always rises from a different point. رب المشرقين و رب المغارب. والشمس تجري لمستقر إلاها. In the beginning of the 20th century, when one of the commentators started writing their commentary, the philosophers used to poke at them. You guys say that الجبال are like nails and pegs in the earth. You guys say that الشمس تجري. No, the sun doesn't. The sun is fixed. And now they're silent. They can't say this anymore. والقامر قدرناه منازلا حتى عاد كالعرجون القديم. Here's the word قمر والقامر قدرناه منازلا. Let's finish these two ayes and stop and then we'll open the floor for questions. والقامر قدرناه منازلا حتى عاد كالعرجون القديم. In Arabic also, we see القامر has فتح عن it. It's what we call منصوب. It's a grammatical state that is usually used for objects, not for doers, not for the doers of the verb, but the object of the verb. But we could have said والقامر قدرناه منازلا حتى عاد كالعرجون قدرناه subject. So in Arabic, where you place your focus and اهتمام affects the grammatical rule. So if I were to say والقامر it means I'm focusing on the moon. I'm focusing on the camera. But if I say والقامر it's an object now. I'm no longer focusing on the camera. I'm focusing on والقامر قدرناه. I'm focusing on the act of God, on the act of Allah سبحانه وتعالى يعني التركيز على فعل الله والسماء رفعها التركيز على من رفع السماء مع الهتمامي بالسماء. The emphasis here is on the on Allah's act. It's Allah سبحانه وتعالى who is قدر القامر منازلا. And at the same time, we put the object of the verb before the verb to also indicate that there is also importance. This camera is not like something little. It's something very valuable and very precious. So التركيز على فعل الله مع الهتمامي بالقامر والقامر قدرناه منازلا حتى عاد كالعرجوني القديم. Here is making, is likening al-qamar to the branch of the date palm tree. Once you take away the date palms, the branch before it was heavy, there was a heavy load on it and now the load is gone. And over time it becomes skinnier and skinnier and it becomes ancient, becomes old. And it takes on this curve, curvature. It becomes curved, like the moon, like the crescent. Well, قامر قدرناه منازلا حتى عاد كالعرجوني القديم. So the the verse here is a reference to the waning of the moon through the 28 stations, Manazil, in a single month, in a single lunar month, like an old palm stalk, like كالعرجوني القديم. So this is a reference to what remains of a date cluster. When you take the dates out, the cluster and the branches, as they get old, they become skinnier and then they start resembling the crescent. And they resemble the sin crescent moon in shape, in and with and also in color. And then here it says لَشْشَمْسُ يَمْبَغِلَهَا أنْتُدْرِكَ الْقَمَرْ وَلَالْلَيْلُ سَابِقُ النَّهَرْ لَشْشَمْسُ يَمْبَغِلَهَا أنْتُدْرِكَ الْقَمَرْ وَلَالْلَيْلُ سَابِقُ النَّهَرْ وَكُلْلُنْ كِي فَلَكِنْ يَسْبَحُونْ. This idea of kullon again comes. It's indefinite. So it talks about the shams and the kamar. It says, well kullon, not just the shams, the moon and the sun, kullon, all other planets, all other stars, all of these omitted words are substituted with a tanmin, with a tanqir. لَشْشَمْسُ يَمْبَغِلَهَا أنْتُدْرِكَ الْقَمَرْ. The word that is used here is يَمْبَغِلَهَا. And يَمْبَغِلَهَا comes from بَرِي. When you oppress something, somebody who is an oppressor is called بَارِي or someone who transgresses the bound is called بَارِي. And this word also connotes the idea of متواع. You comply with what I want. He cannot refuse what I do. He said, لَشْشَمْسُ يَمْبَغِلَهَا أنْتُدْرِكَ الْقَمَرْ. The sun, لَشْشَمْسُ يَمْبَغِلَهَا أنْتُدْرِكَ الْقَمَرْ. It befits not the sun to overtake the moon nor the night to outstrip the day. Each glides in an orbit. The sun could never overtake the moon nor night ever outstrip the day. And each courses in a mighty round. Because the path of the sun is different than the path of the moon. وَلَلَيْلُوا سَابِقُونَّ هَرْ. It befits not the night can never outstrip the day. It cannot compete with it and replaces it and takes its place. So the way the idea starts also is always by the by the default or al-aqwa more strong. So as-shamsu la-shamsu yam-ba-ghi-la-ha an-tutri-kal-qama. Because the shams is stronger than the moon. وَلَلَيْلُوا سَابِقُونَّ هَرْ. And the night is stronger or the assault or the default or the origin and daylight is temporary. وَقُلَّنْ This is an indication of all other stars and all other planets. And did not say كِلا هُمَا. He did not say he says وَقُلَّنْ. Because here we have the sun and the moon in Arabic. As you know we have singular, dual and plural. And here we only have two things. As-shamsu la-kama did not say وَقِلا هُمَا. وَقُلِّنْ لُونَ فِي فَلَكِنْ يَسْبَحُونَ. Did not say يَسْبَحَانْ. i.e. dual. He used the plural. Yes, it's plural. i.e. it's more than two. It's an indication to other planets and stars. Not only that, it used the verb يَسْبَحُونَ as if it's a rational being. Because if it's inanimate object, you say يَسْبَحْنَ. Yes, it's plural. It's only people who can think and make decisions on their own. وَقُلَّنْ فِي فَلَكِنْ يَسْبَحُونَ. So Imam Razi here mentions that yes, it's like the sun knows where it's going. There's a course that is set for it. The moon knows where it's going. The night knows its limit. The daylight knows. It's like they know because there is a precise rule and precise laws that govern them. So a metaphor is used to think of them as rational beings. As you and me know where we're going. Because the sun and the moon, they always go in the same place and they know where to go. It's like they know the path they need to take every day on every point in time. That's a second sign. And the third sign and a mighty sign on to them is that we bore their seed in the fully laden ark. Any questions? Maybe we can take one or two questions because we kept you. So far, they only know about 33, 34 and 33. Wa ayatun lahumul ardu l-maitatu ahyeinah wa akhrajna minha habban, fa minhu ya'kulun. Ya. Wa ja'alna fiyah jannatin minna khilin wa anamin. These are examples. These are examples. Examples of Habb. Because Habb also includes wheat, includes barley, includes whatever includes hummus, includes dates, includes. And also, ya'akulun min samarihi. The summer includes anab, includes dates as well. Because food, we have four categories of food. We have something called the main course, like staple. These are food, these are items of food that you cannot do without. At a start time, you need to have biryani, right? This is staple. That's a staple. And then we have other items that beautifies the food or adds more flavor to the food, like spices. Again, biryani. So this is a different kind of item. And then we have food that we call fruits. They're not staple, they're not spices, they're fruits. And we have a fourth type of category of food that, you know, called baklava or called gulab jamun or something. These are desserts or chocolate cake. The food is usually classified under these four categories. So spices, we cannot live on spices. We cannot live on fruits completely unless maybe your small percentage, maybe you'll be able to do that. Desserts are the same thing, you cannot live on desserts. But the first category of food is what we depend on for our continuation of life. You need bread, you need rice, you need meat, you need or something of the same kind. And these also are reflected in fiqh, like in the Islamic law, they're reflected. Even in the hadiths about riba, al-burrub al-burri, it's talking about staples, al-milchub al-milchi, talking about different kind of food. What tamrub al-tamri, talking about different kind of fruits. So we see the fiqhah, also the ulama, they're always paying attention to the universe. Because ala lahu l-khalqu wa l-amr, the khalq, the creation is the act of Allah. And the amr is the words of Allah. And the words of Allah cannot contradict the act of Allah, nor vice versa. So sometimes the ulama recommends also to understand the aims of the shari'ah. You also need to understand the aims of the creation. Why are we created? Maqasid ul-khalq, the aims and the objectives behind creation. Because at the end you're applying the shari'ah on the creation. So if you don't know the aims of the creation, your application or your understanding will be incomplete, to say the least, and sometimes may be deficient. Like if you look at the dead earths, you think they're like rocks. The trees become dead, they're like... But because we get used to it. We see it every year. Every year spring comes and the earth is revived again. Because we get used to it, we take it for granted. But if we were, let's say the earth wasn't like this, assume the earth was created in a different way. It's always like this. And then it dies. Then the following year, let's say the earth comes back to life, we say, oh my God, look what happened. Unusual. Because of repetition, it became obvious to us. But if it wasn't for repetition, everything is a miracle. Because of repetition, we get used to it. And sometimes we say, this is obvious. So we ask, why is it obvious? What's the origin of it being obvious? Sometimes the origin of it being obvious is because of repetition. 1 plus 1 equals 2. But 8 times 8 equals 64. To me, 8 times 8 equals 64 is obvious now. But it wasn't obvious when I started learning maths. But because of repetition, repetition, repetition, 11 times 11 equals 121. 12 times 12 equals 144. This is obvious. It may not be obvious for other people. So obvious has different meanings depending on the, whether depending on the discipline, depending on the science, on the studying. The same thing here, if we were created in a way that every year we die, some animals hibernate. Let's say every year we die, or we become like rocks. We become immovable objects. And then in winter we die. And then in spring, water falls. And we start becoming alive again. We get used to it. If it happens every year, we get used to it. But since we're not like the trees, we think if it were to happen to us now, we think this is a miracle. This is very unusual. It's outside the norm of what is normal. That's why the ulamas define a miracle as امرون خارقون للعادة is a matter that goes beyond what people are used to, the habits. Not امرون خارقون للعقل. They do not say that a miracle is something that is illogical. No, that's not the definition. A miracle is something that we're not used to. We're not used to. What that, no? It's indicated in many verses in the program. What that, yes, yes.