 وأقول في القرآن ما جاءت به آياته فهو الكاريم المنزاله وأقول قال الله جل جلاله والمصطف الهدي ولا أتأوله الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشدوا الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وأشدوا أنه محمد العبد هو رسوله صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله وتعالى تلايا وانا كفر أفيو فاسيز إن شاء الله وتعالى الله سبحانه وتعالى هيسيز فما أوتيتم من شيء فمتاع الحياة الدنيا وما عند الله خير وأبقال الذين آمنوا على ربهم يتوكلون والذين يجتنبون كبائر الإثم والفواحش وإذا ما غذبوهم يغفرون والذين استجابوا لربهم وأقاموا الصلاة وأمروا مشورة بينهم ومن ما رزقناهم ينفقون والذين إذا أصابهم البغيوم ينتصرون وجزاء سيئة سيئة مثلها فمن عفا واصلح فاجره على الله إنه لا يحب الظالمين ولمن ينتصر بعد ظلمي فأولئك ما عليهم من سبيل إنما السبيل على الذين يظلمون الناس ويبقون في الأرض بغير الحق أولئك لهم عذاب أليم ولمن صبر وغفر إن ذلك لمن عزم الأمور ومن يضلل الله فما له من ولي من بعده وترى الظالمين لما رأوا العذاب يقولون هل إلى مرد من سبيل وترىهم يعرضون عليها خاشعين من الذل ينظرون من طرف خفي وقال الذين آمنوا إن الخاسرين الذين خسروا أنفسهم وقال الذين آمنوا إن الخاسرين الذين خسروا أنفسهم وأهلهم يوم القيامة ألا إن الظالمين في عذاب مقيم ألا إن الظالمين في عذاب مقيم وما كان لهم من أولياء ينصرونهم دون الله ومن يضلل الله فما له من سبيل الله سبحانه وتعالى يزيس فما قوتيتم من شيء فما تعروا الحياة الدنيا فما إنا أسكو الشرطية ومن أسبيانية فما أعطيتم من أي شيء إذا كانت ترى إذا كانت بخير أو بخير إذا كانت ترى فما قوتيتم من شيء إذا كانت ترى أحد ما مهتم أقيامي أولا إذا كانت لöglichاته أولا إذا كانت كريم أولا إذا كانت للمشاء أولا إذا كانت فرق أولا إذا كانت د Elof أولا إذا كانت بحياة أولا إذا كانت يعني هذا يحدث ل 올صاعة الخطاب يمروا على كل الناس لا يكون لك الخصوصة فما قوتيتم أو فيما قوتيتم أولا إذا كانت ترى من أي شيء قليلا كان أو كثيرا أولا إذا كانت من ملكين من ملكين كريم من رؤى الرياسة، لدش، لدش، ومال، ووف، وبنينة، وصحة، وحيات، وغير ذلك كان أظن أن خطابه عامل لجميع الناس كل من الله يقول فمتاع الحياة الدنيا، وهذا هو رابطة لجواب الشرطة صحيح ومتاع إذا خبر لمبتد إن محضوه، يعني أي فهو متاع الحياة الدنيا الحقيرة الفانية، يتمتع به، ثم سرعانه ما ينقطع ويزول، أو يزول الإنسان عنه فلا يغطر به يعني إذا كل هذا فقط دنيا، هذا السموء دنيا، هذا الدنيا that won't remain وإنما الله يقوم بها في هذا الدنيا، كل هذا فقط جلسه ومجمعه في هذا العالم تمفري جي الله يقول محمد before you we have not made anyone remain on this earth forever if you die do they think they're going to remain forever then after that الله says وما عند الله أي من الثواب العظيم والنعيم المقيم the remaining reward وما عند الله that which is with Allah in terms of reward in terms of blessings that are with him are خيرون it's better this is a خبارية المطلقة من متاع الدنيا يعني it's better than what it's better than the world that the reward that you're going to get from الله تبارك وتعالى brothers and sisters is greater than the dunya and everything in it وأبقى and the reward you're going to get يوم القيامة is going to remain forever يعني أدوم أبقى means أدوم because the dunya is what كلها زائلة all of it is going وما عند الله as for with الله تبارك وتعالى يحول ولا يزون بل هو نعيم سرمدي it's gonna remain أبادي it's gonna remain forever نسأل الله من فضلك we ask Allah from his virtue to give it to us then الله says للذين آمنوا all of these blessings and these good are what للذين آمنوا خاصة it's specific to the believers they which believers الذين صدقوا بقلوبهم they believe in their hearts وانقادوا لطاعة الله تعالى عبادتي بجواليحين and they followed Allah تبارك وتعالى on their limbs okay لاسوى الله سرني آية صورة يوسف ولا دار الآخرة خير للذين التقوى آخرة it is better for the people who come with takwa صورة الضحا ودل الله سير ولا الآخرة خير لك من الأولى ولا الآخرة خير لك من الأولى صورة أعلى ودل الله سير والآخرة خير وأبقى يعني all of these blessings الله is elaborating on آخرة is better than the dunya وإبو الله you get in this dunya brother and sister it doesn't matter فما أوتيت من شيء فما تعروا الحياة الدنيا it's just the joy of this dunya that's gonna end how long are you gonna live for 60 years 70 years the prophet already told us أعمار أمامتي ما بين السبعين 60 أو 70 وقليل من يدرس ذلك life span of my umma is between 60 to 70 and let go overboard then الله تعالى he's telling us the people who are going to receive يعني خير that's gonna remain forever who are they للذين أامنوا first quality that was mentioned this is why I was mentioned these ayats of the Tarsir because it gives us characteristics that we need to come with the ones who are going to get Jannah the ones that are gonna remain that place are number one للذين أامنوا they believe in Allah يعني صدقوا بقلوبهم إنه حالتي بليبدهم وانقادوا أن they submit لطاعة الله تعالى to surrender to Allah تباركوا تعالى وعباداته بجواريحهم they worshiped him سبحانه وتعالى on their limbs وعلى ربهم يتوكلون and also on their load وعلى ربهم this is تقديم والتأخير remember brothers what we mentioned تقديم والتأخير it was mentioned to be what يتوكلون على الله right يعني ويتوكلون على الله but it became what وعلى الله يت... وعلى ربهم يتوكلون هي إمان... يسييز يت... يت... يت... يت... وعلى ربهم يتوكلون but the odash normally in Arabic language will be يتوكلون على ربهم but because there was تقديم والتأخير يفيدوا الحصر it means أي وعلى ربهم خاصة يعتمدون اعتباداً كلياً في جلب النفع ودفع الضر they fully rely on Allah alone no one else in bringing them good and repenting home from them that's how these people are like مع تمام الثقة بالله وصدق الاعتماد عليه والتفوض إليه as Allah mentioned in the ayah فعبده وتوكل عليه they worship Him سبحانه وتعالى and they rely on Him سبحانه وتعالى وصلت كوالتي as well والذين يجتنبون كبائر الإثم حمزة انكسائي انخلف they read it as كبيرة with إفراد they didn't read it as كبائر as plural they read it as a what إفراد which is كبيرة الإثم whereas the other remaining قرراء they read it as جمع which is كبائر الإثم which comes to the same meaning there's no difference and الواو والذين يجتنبون the wow in there it's عطفة في المواضع الثلاثة in the three places okay اللذين أنا is a اسم موصول المبني في محلي جري عطفا على الموصول السابق أي والذين this is what it becomes واللذين are the ones يجتنبون who stay away from كبائر الضنوبي they stay away from what the major sins اللذي with the sins which because it's الضنوبي اللذي those sins the one who does it will become a sinner for it يعني تأثم مرتكبها the one who does it will become آثم اي توقعه في الإثم واستحقاقه العقوبة the كبيرة what is it brothers and sisters يعني the major sins minor yes they are major and they are on minor now الكبيرة هي كل ما نص الشروع على أنها كبيرة anything that the sharia refers to is a kbira is a kbira that's number one أو رتب عليها عقوبة خاصة دينية or the sharia specifically gives a specific punishment for it a religious punishment for this thing it becomes a major sin أو دنياوية or it does a specific worldly punishment for it okay فاية محدودة تلا معدودة and it's restricted it's not too يعني it is not the major sins are not unrestricted there's a number to it okay but there's it's restricted if you want more to look at it إن شاء الله تعالى we might do it one time when we speak about the ayah صورة النساء انتج تليبو كبائر ما تلهون عنه we might speak about it there إن شاء الله تعالى also والفواحش الله mentions they stay away from the كبيرة and they stay away from the فواحش the فواحش is هي الله تبارك تعالى he says ويجتانيبون الفواحش يعني they stay away from كبائر الإثم والفواحش so they each تانيبون الفواحش they also stay away from the فواحش فواحش is كل ما فحش وقبوحة في الشرعي وعرف المسلمين it's whatever is filthy في الشرعي and also according to the customs of the people شرك في الشرعي is فاحش زينا is also في الشرعي also عرف المسلمين is also something قول الزور idle speech lying and false statements all of those look how الله used the word يجتانيبون and he didn't mention انه يتركون why because يجتانيبون أبلغ من يتركون يجتانيبون is أبلغ has a much stronger meaning than يتركون why يجتانيبون الكبائر والفواحش it means it means they stay away from the major sins okay and the فواحش زينا and the شرك and the قول الزور and they also stay away from وكل ما يؤدي إليها and anything that might lead to it ويبتعيدون منها they distanced themselves far from it لأن من حامة حول الحمار هاية you should go and you are taught if someone is roaming around the edges of the sins of course most likely he is going to fall into it صح they are not like that they are far away from these people that's what Allah said يجتانيبون they distanced themselves لكن يتركون it means they don't do the sin but they roam around these edges وإذا ما غضبوا هم يغفرون الله mentions here وإذا ما here by the way is مؤكدة من حيث المعنى ايه وإذا غضبوا هم يغفرون if they are angry they forgive يعني يملكون أنفسهم عند الغضب by the way it doesn't mean وإذا ما غضبوا it shows that the believer can become angry but then when they become angry what do they do يملكون أنفسهم عند الغضب they control themselves they have strength over themselves when they get angry they control themselves ويغفرون لمن أغضبهم and they also forgive the one who angered them يعني they conceal for that person and they overlook it they just forgive it as Allah mentioned about the characteristics of the متقين he says they suppress their rage and their anger والعافينة عن الناس and they forgive the people والله brothers and sisters the strong person is not the one who can wrestle everybody and etc the strong one is not the one who can wrestle and beat everybody but the truth of the matter is the strong one is is the one who can control himself and he self-control when he gets angry he can control himself عيشة ذي الله تعالى عنها she mentioned that the Prophet ﷺ she mentioned عيشة ومن تقم رسول الله ﷺ لنفسي في شيء قط ومن تقم رسول الله ﷺ لنفسي في شيء قط the Prophet never ever retaliated and never fought for himself إلا أن تنتهك حرمة الله unless someone exceeded their boundaries in the religion of الله تعالى فينتقم بها للله then he will retaliate for Allah not for himself no doubt for الله تعالى the characteristic Allah mentioned about them is سبحانه وتعالى والذين استجابوا لربهم they obeyed Allah تعالى والذينة is a موصول معطوف على الموصول في قوله للذينة it's connected to للذينة and استجابوا السينة والتاء is للمبالغة as you know in Arabic language اي فاستجابوا أبلغ is فاستجابوا and the word استجابوا is more stronger in meaning than the word أجابوا as you know in the قاعدة in Arabic grammar كلما كثور البناء غالبا every time the structure of the word has more letters in it the meaning also is extra that's the قاعدة according to the grammarians so استجابوا استجابوا has a scene and has a tاء so it's للمبالغة it's more emphasis it is more than أجابوا okay يعني it means والذين استجابوا لربهم they obeyed Allah تعالى أي أجابوا بتباعي رسوله they obeyed Allah تعالى in following his messenger وفعلي أميره by doing what he commanded them to do واجتنا بنواهي and stay away from that which he prohibited them from وأقاموا الصلاة to establish the prayer okay وقاموا الصلاة that the wow is connected to هذا وما بعده anything that comes after from استجابوا لربهم is connected to it okay all of the atf الله then says وأمرهم and their affairs is what شورة بينهم يعني all of their general affairs is يتشاورون فيه بينهم they don't just do anything they consult that's what they do يعني they share one another that's what the prophet ﷺ he used to say to his companions أشيروا عليه أيها الناس oh people give me your views on your opinions in matters and when he started to do that عليه الصلاة والسلام is when the ayah صورة ألي عمران came down وشاورهم فبما رحمة من الله لانت لهم ولو كنت فضاً غليضة القلبي لم يفضل من حولك فعفوا عنهم أستغف اللهم وشاورهم في الأمر فإذا عزمت فتوكل على الله when that came down the prophet ﷺ he used to consult the sahabas in matters he would say to them أشيروا عليه أيها الناس و لذلك عمر رضي العنو when he was wounded and حضارته وفات death was close and he was about to die what did he do جعل الأمر شورة بين ستة من الصحابة he called six of the companions and he said the matter is amongst you guys and all of those six they all agreed upon what عثمار رضي الله عنه as the leader after him الله then says ومن ما رزقناهم the man he is a little jinx not tabu'idiyah and the ma which is من your ma the man is a little jinx it is not tabu'idiyah it's like the ayah وننزل من القرآن ما هو شفاؤيه it's like the ayah و الله تباركه تعالى he says إن الذين كفروا من أهل الكتاب all of those are jinxsiyah they are not tabu'idiyah and the ma in من your ma that ma is a mausoula أي ومن الذي ومن الذي رزقناهم ومن الذي رزقناهم that which we gave them that's what it becomes يونفقون they give يخرجون المالة they give out their wealth for الله تباركه تعالى and giving out the wealth here encompasses الواجبة the obligatory wealth that they have to give like the zakat and also the obligatory that they have to give which is النفقة على الأهل والأولاد they providing for their children and their wives you do that which is wajib as well يونفقون and also on top of that what do they do they also give يعني the zakat which is مستحبة or من الصدقة which is مستحبة which is هدية and gifts and others and those who are with me والذين إذا أصابهم البغيه هم ينتصرون الله تباركه تعالى he mentions والذين are the ones إذا أصابهم البغيه البغيه هي من الظلم العدوان if someone oppresses them and wrongs them والذين إذا بغية وعطودية عليهم if someone goes exceeds his limits transgresses on them ينتصرون they give victory من من بغا وعطد عليهم لشجاعتهم وقواتهم وقدراتهم على التصاري من من ظلمهم they have strength they're not weak people if someone oppresses them and wrongs them they get their rights and الله تباركه تعالى he is praising them because this is a praise for somebody having strength and also having the ability to support يعني defending himself and that these are not ليسوا بيعاجزين they're not weak people ولا ضعفات ولا أذي الله they're not okay so this is what الله is praising them for having strength and for having يعني ability but it's not here the praise here brother and sisters is not the retaliation okay يعني الشريع has not to retaliate the شريع is not praising that what he's praising them here for is the قدرة عليهم تصار they have the ability to get victory for themselves and then they're not weak والذين إذا أصابهم والبغي هم يتصيرون يعني when they are reflected with transgression someone is over exceeding their boundaries and going overboard with them الله سبحانه وتعالى he said they're brave they're not cowards they're braves they're brave ولذلك عوف ابن ماركة رضي الله تعالى عنه he mentioned أن النبي صلى الله عليه وسلم قضى بينه رجليني the prophet judged between two men فقال المقذي عليه لما أدبرة the one that it was judged for he said when he turned away he said حسبي الله ونعمل وكيل he said حسبي الله ونعمل وكيل فقال النبي صلى الله عليه وسلم he said إن الله يلوم على العجزي ولكن عليك بالكيسي فإذا غلبك أمر فقل حسبي الله ونعمل وكيل so in this حديث the prophet صلى الله عليه وسلم he said إن الله يلوم على العجزي الله تعالى تبارك وتعالى blames سبحانه وتعالى على العجزي weakness ولكن عليك بالكيس but apply intelligence brother and sisters فإذا غلبك أمر ونفقل if someone something overcomes you say حسبي الله ونعمل وكيل so the believer is not a weak person he's strong it doesn't take being pushed around and he's got the يعني strength and the power he's not a coward also ألمان مسلم written in his صحيح and he blew magic من حديث أبيه حريرا the prophet said المؤمن والقوي يخيره أحبه إلى الله من المؤمن الضعيف the strong believer is more beloved to الله تبارك وتعالى and greater than the weak believer وفي كل دخل all of them have good in them لكن احرس على ما يفعلك strive to that which will benefit you واستعين بالله and seek help from Allah ولا تعجز and don't be lazy and weak وإن أصابك شيء when if something afflicts you فلا تقول don't say لو أني فعلتوا كان كده وكده if i was to do such and such it would have been this this this don't say that ولكن قل قد الله say ور الله تبارك وتعالى willed has happened وما شاء فعل and he does what he wishes فإن لو تفتح عمل الشيطان فإن لو تفتح عمل الشيطان لو افتح the door of شيطان okay افتد الله تبارك وتعالى he says وجزاء سيئة سيئة مثلها فمن عفى وأصلح فأجل على الله إن الله لا يحنط صالمين ولا من انتصر بعض ظلمي فأولئك مع عليه من سبيل إنما سبيل على الذين يظلمون الناس ويبعون في الأرض بغير الحق أولئك لهم عذاب ألين ولا من صبر وغفر إن ذلك لمن عزم الأمور الله تبارك وتعالى هي he says وجزاء وسيئة سيئة مثلها وان الله تبارك وتعالى he praised the ability and been able to give victory to themselves الله تبارك وتعالى command them to be just to be fair which is المماثلة في المجازات if you're gonna get your rights back remember equal don't go overboard and الله تبارك وتعالى he prebited them from going overboard remember a lot of the times when people when they get back their rights they go overboard and they then become the oppressor and the other person becomes the oppressed the tables change so الله تبارك وتعالى he says وجزاء وسيئة سيئة مثلها يعني الجزاء وسيئة من أساء أن يجاز بسيئة there's somebody does something about you respond to that just يعني بعقوبة مثلها بمقدارها من غير زيادة أصلاه منشن صورة البقرة فمن يعتده عليكم فعتدوا عليه بمثل ماعتده عليكم if someone exceeds his limits does something to you do exactly what they did to you okay أصلاه تبارك وتعالى he said إن صورة النحل وإن عقبتم فعقبوا بمثل ماعقبتم به أي بمثل ماعقبتم به كمًا وكيفًا ونوعًا the amount has to be the same the how has to be the same the type has to be the same يعقون just by the way brothers and sisters if this person does evil to you what you're doing is actually not evil what you're doing to them is justice so why did Allah تعالى refer to it as واجزاءوا سيئة سيئة المثلها and the first person did سيئة yes in the next the response is not سيئة it's عدل it's justice it's your rights this is what the scholars they call المشاكلة they call it المشاكلة المشاكلة this was mentioned and the response just became the same that's called it's a type of way the arabic speak and that's what عمر رضي الله عن what men who were saying when he said if this is an innovation then a good innovation it is it's just مباب المشاكلة and I expanded on that in great details in my podcast when I spoke about the issue of innovation the hot seed podcast okay brother and sisters also الله تعالى تبارك و تعالى mentions to us in the Quran the issue of العدل حتى في القصص if the person chooses for his rights to be brought back for him and they رغبوا في استيفاء حقين they want their rights to be given to them whether it be your nefs to be taken from you you killed someone from us we want you we want you to be killed or you wounded someone we want you to be wounded for it or you took wealth we want the wealth back other than that الله مجنين القرآن الله says و كتبنا فيها و كتبنا عليهم فيها أن نفسه بالنفسي والعينة بالعيني والأنفة بالأنفي والوذنة بالوذنة والسنة بالسنة والجروحة قصص but they look what الله تعالى تبارك و تعالى mentions after that he said فمن عفا واصلحا فمن عفا عم الأسائلي someone wronged you you forgave them واصلحا and you قصد بعفوه الإصلاحة you forgave him to perfect the air the situation you wanna this toxic environment that you just want all of that to go that was the reason why you you forgave them ها فأجروه على الله your reward is with Allah اذا فا هي إذا رابطت لجواب الشرطي which is فأجروه على الله the reward of his is with Allah تعالى تبارك و تعالى يعني قد تكفل عز وجل به الله تعالى تبارك و تعالى و أكرم به من أجن الله و أعضم به من جساء الله تعالى will take care of you فأجروه على الله brothers the reward hasn't been mentioned here so if Allah says to you imagine what he's gonna be فأجروه على الله your reward is with Allah brothers should you choose that over the retaliation or not also الله تعالى he says to us in the Qur'an يعني the normal reward that people do الله تعالى he tells us that he multiplies it for them and he brings them a lot of reward فما بالك when you then now think about something he chose not to mention the reward for it it has all the other rewards that you've heard you've hear for good deeds but something else is being seen here as well someone comes to you complain about another person say to them ولكن أنتصر I want my right I want to retaliate if you if you have the ability to really just take your right and know not to go overboard then do so and if you can't and you're scared that when you take your right back you might get emotionally invested and go overboard then go back to the first which is to think فإنه بابون واسعون because it's a والله a vast door فإنه من عفا واصلح فانجرو على الله فضيل said because والله the one who forgives and perfects the situation his reward is with Allah وصاحب العفو يلابه على فراشه بالليب the one who forgives at night he will sleep on his bed better وصاحب الامتصار يقلب الأمورة whereas the one who wants to retaliate and get his rights back now all night he will be tossing and turning his thoughts about what how what ابن القيم نقفر he said الله أكبر والله this كلام of ابن القيم يستحقفع يقتب بما إذا he said والله ابن القيم said this he said ولا انتقام أحد للنفسه إلا ذلا there is not a person who tried to retaliate for himself except he gets humiliated ولو لم يكن إلا بفوات عز العفوي and if there was no other harm in retaliating other than the fact that you're going to lose the honor of forgiving that will be enough that will be enough well he had them because of that من تقام رسول الله صلى الله عليه وسلم لي نفسه قط the prophet never retaliated for himself عليه صلى الله عليه وسلم never revenge for himself عليه صلى الله عليه وسلم he did it always for Allah سبحانه وتعالى and for the religion of Allah ولذلك الامام الشافعي he said لما عفوت ولم أحقد على أحد أرحت نفسي من هم العداوات الله أكبر when I forgave ولم أحقد على أحد ولم أحقد على هذه هذه الأنمو الأنموصة في my heart towards them أرحت نفسي I gave myself ease from all of the feeling of anonymosity and hate إنه لا يحب الظالمين الله says after that at the ending of the verse الله says إنه لا يحب الظالمين this is الجملة التعليل لما قبله which is اي لا يحب الظالمين المعتدين الله does not like those who exceed their limits and oppress they are who لكن وهم الذين يبدأون بسيئة they're number one they're the ones who start the wrong to the people and also they are والذين يعاقبون عليها بأشد مثلها and they are also the ones who retaliate more and beyond their rights ولا من انتصل بعد ظلمه the one who goes out there to get his right after he was wrong the one who is عطفة ولا من انتصاره the one who is is the one who is للتوكيد في الموضوعين in both places ولا من انتصاره من ظالبه واستوفة من حقه and يعني the person who gets his victory يعني gets his rights from the the oppressor and he gets where his rights is okay that's what it means ولا من انتصاره بعد ظلمه ظلمه there's a ha'in there which is الظمير يعود where does it return back to الى المظلوم into the oppressed اي بعد ظلم after oppression فأولائكه this ishara is it goes back to لل ولا من لمن it goes back to that in terms of its meaning okay because فأولائكه is a jamaa and the man here shows a jamaa as well فأولائكه ما عليه من سبيل يعني فأولائكه علي فأولائكه ما عليهم من سبيل this من is مؤكدة لعموم النفي because ماهي is a negation اي ما عليهم من اي اي سبيل يعني there's no harm upon them there's no wrong in this person لا حرجا ولا مؤخذا there's nothing to يعني hold against that person who retaliates and gets his rights لأنهم اخذوا لأنهم إنما اخذوا حقهم because when they took his their rights that's why the that's why the Prophet ﷺ he said المستباني ما قال فعلى البادي منهما ما لم يعتدي المضروم الله عزيزته دانسل إنما السبيل على الذين يظلمون الناس إنما is أداته حصر okay إنما السبيل which means اي ما السبيل إلا على الذين يظلمون الناس the harm the sin is upon who على الذين يظلمون الناس I'm not wrong for retaliating and getting my rights but the one who's harm and sins are upon is the one who oppresses اي يعني على الذين يظلمون الناس يعتدون عليهم في دماءهم they exceed their limits when it comes to people's bloods واموالهم and their wealths وعراضهم وغيره وغيري ذلك ويبغون في الارض and they are also what اي ويعتدون في الارض ويتجاوزون الحد في حق الله بالمعاصر وفي حقوق الخلق they go overboard exceeding their limits they're not looking at what Allah commanded and what Allah prohibited they do it as they wish and guess what they're not looking at the people's rights they do it ويبغونا في الارض اي ويعتدونا في الارض they exceeding their limits on this earth بغيري حق this is a بيان للواقع لأن البغي يقول بغيري الحق بيان للواقع بغيري حقه doesn't mean that there is a time when ويبغونا في الارض they exceeding their limits on this earth it's fine no he is just بيان للواقع الله is just clarifying the reality of it so there's no more who in it ابن القيم رحم الله he mentioned something very powerful في الكتابة الروح he said الله mentioned three stages three stages what are they in this in this آية he says the stage of justice which is the person he gets his rights this is مقام العدلي and الله permitted that واذن فيه he said you can do it if you want to there's the virtuous station and الله encouraged us to go towards that one then there's what there is the مقام الظلم the station of oppression وحرمه الله الله prohibited it so you're not allowed to retaliate more and beyond what the person did to you that's just حرام it's you're now the oppressor okay but there is the the مقام العدلي justice fairness he did he slapped you he slapped his wrist again he slapped your wrist he slapped his wrist خلاص go everyone go there's the مقام الفضلي the best one little choose that which is to forgive and to forget الله then سبحانه وتعالى أولئك لهم عذاب عظيم those people who are oppressing the people ويبغونا في الارضي and they are looking to bring mischief on this earth بغيري حق for them is what عذاب اليم اي مؤلم شديد ومجعن a punishment that's going to bend their body hurt them severely what's it gonna hurt first of all first of all it's gonna hurt their hearts by just reading about it in the Quran before they come to يوم القيامة مجعن معنوية للقلوب right now before they come قيامة they're gonna الله is going to bring to them the oppresses in this world الله is gonna hurt their hearts وحسيًا للأبداني يوم القيامة الله is gonna سبحانه وتعالى burn their bodies the oppresses and the wrongdoers الله then says وَلَمَنْ صَبَرًا asked الله تعالى spoke about مقام العدلي and مقام الفضلي الله تعالى his sorry المقام العدلي and مقام الظلم now he's gonna talk about مقام الفضلي the station بن القيام refer to as the virtuous station which is وَلَمَنْ صَبَرًا anyone who forgives okay على إساءة من أساء إلي وآذاه فلم ينتصر he doesn't take his rights he says I forgive you I forget I will move on وغافارة صبارة it means to forgive وغافارة means ستر ما حصل لهم من إساءة he doesn't ever mention what happened between the two of them إِنَّ ذَالِكَ ذَاتِ إِزْ لَمِنْ عَزْمِ الْأُمُورِ إِنَّ ذَالِكَهِ it means إِنَّ ذَالِكَ الصَّبْرِ على إساءة من أساءة وَسَتُرُ إِسَاءَتِ وَالتَّجَوزِ وَالعَفِيَ عنه بعد القدرتي لَمِنْ عَزْمِ الْأُمُورِ the lamb here is what it's lamb little kid it's emphasis this is the لمن الذي يُعزموا عليه من الأمور this is the kind of thing a person should make an unwavering conviction on it is one of those actions that you should really be determined to achieve what a good thing to do is what Allah mentioned in the Qur'an إِدِفَعْ بِالَّتيِ أَحْسَلُ فَإِذَ الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَدَّهُ وَالِيُ الْحَمِيمِ وَمَا يُلَقَاهَ إِلَّا الْذِينَ صَبَرُ وَمَا يُلَقَاهَ إِلَّا الْذِينَ صَبَرُ I'm going to stop there إن شاء الله تعالى even though I recited more verses but I'm going to stop there إن شاء الله تعالى because it's become too long I'm going to stop there إن شاء الله تعالى anything which I have said that was wrong or incorrect is from me الشيطان and Allah has messaged I'm both free from it سبحانك الله وبحمد أشهد والله إلهي لله السلام عليكم ورحمة الله وبركاته how can you do a two second action right now that will give you a share of the reward of everything we're doing on this youtube channel سبب like this video and click subscribe why it will allow youtube to recommend our videos to other users and imagine the huge amount of reward that could be waiting for you on the day of judgment if you did that with a sincere intention of spreading the deen of Allah you'll be rewarded for every single person who benefits from one of our videos as a result of your like or subscribe that's an easy two second action that you definitely don't want to miss out on do it now click like and subscribe and don't forget to make that intention