 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا ومسيئات عمالنا من يهده الله فلا مضلله ومن يضلل فلا هادئ له وشدوا الله إلا الله وحده لا شريك له وشدوا أن محمد عبده ورسوله اللهم صلي على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد أما بعده صورة الطارق بسم الله الرحمن الرحيم والسماء والطارق وما أدرى كما الطارق أن نجم الثاقب إن كل نفس لما عليها حافظ فليعظر الإنسان مما خلقا خلقا من ما إندافقا يخرج من بين الصلب والترائب إنه على رجعه لقدر يوم تبلس رائر فما له من قوة ولا ناصر والسماء ذات الرجع والأرض ذات الصدع إنه لقول فصل وما هو بالهزل إنهم يكيدون كيدا وأكيد كيدا فمهل الكافرين أمهلهم رويدا صورة الطارق is a sura which is مكية بالتفاق المفصرين by consensus of the scholars of Tafseer صورة الطارق is from the sura that came down before the Prophet ﷺ migrated to Medina ماذا الطارق يعني؟ الطارق يعني نايت كما الله سبحانه وتعالى يسيز والسماء by the sky وطارقي النايت كما وما أدراك وما أدراك أمينز وما أعلمك وما أطارق is the nikema اما الطارق is النجم الساقب it is the piercing star الله سبحانه وتعالى يتكلمنا عن صورة by swearing and making an oath وهذا جدا كما نرى في الصورة which are مكية الله سبحانه وتعالى يسوز by the universal signs ويبدأ by saying والسماء I swear by the sky وطارقي الله سبحانه وتعالى he is saying I swear by the tarik as I said the tarik is the nikema and the scholars they said رحمه الله جميعا there are evidences that the word الطارق means nikema for example the hadith which the Prophet ﷺ he said which الإمام البخاري ونريتني للصحيح من حديث جابر رضي الله تعالى عنه the Prophet said إذا أطال أحدكم غيبة if one of you is he lengthens his absence from his family meaning a man travels and he leaves his family for a long long time فلا يطرق أهله ليلا and he should not come to his family at night look what the Prophet said he said فلا يطرق طارق فلا يطرق he should not come to his family at night this hadith benefits us that if a man is absent for a long time and he has left his home that he shouldn't come suddenly without his wife knowing because she can be in a state where she's not prepared for him she's not ready so back in those days what they would do is that if they came to the city they wouldn't come at night so they'll go to the message in the morning at a time so the wife would hear the news that her husband has come this was the way to notify the wife that the husband has come so she would be ready for when he comes home to see her but what we want to take from the hadith is that the Prophet said فلا يطرق أهله ليلا so the word فلا يطرق as you can see is used for what the one who moves at night so Allah سبحانه وتعالى He says but sometimes we find in the hadith of the Prophet we find one particular hadith that the word طارق is being used for daytime and it's not used for nighttime the one who moves about at daytime as it's narrated from the Prophet in which he said I seek refuge in you من طوارق الليل والنهار I seek refuge in you from what the طوارق of day and night so the Prophet used it for what night we understand طوارق means the night come the one who moves around nighttime but then the Prophet in that same hadith what did he use it for I seek refuge in you from what من طوارق الليل والنهار so the Prophet used the word طوارق for daytime نهار as well حافظ ابن حجر رحمه الله when he explained this hadith he said that the word طارق is not used for daytime إلا مجازن it's set metaphorically if it is used for daytime it's not literal it's مجاز it's a metaphor it's what it's a metaphor it's not made for the daytime it's actually specific for what for the nighttime على كل حال the meaning for the word طارق according to the علماء of the language according to the علماء of the language is that it is referred to at nighttime and that's what it means الله سبحانه وتعالى he says وَالسَّمَائِ I swear by the sky وَالطَّارِقِ and I swear by the the night come on وَمَا أَدَّرَاكَ أَيْ وَمَا أَعْلَمَكَ محمد what has made you know about about the tarif my beloved brothers and sisters the Quran uses the word وَمَا أَدَرَاكَ does anyone know how many places Allah mentions the word أدرَاكَ it's 13 different places in the Quran 13 different times الله سبحانه وتعالى he uses وَمَا أَدَّرَاكَ he uses it 13 times all of them الله سبحانه وتعالى he asks a question meaning the word وَمَا أَدَرَاكَ means and what can make you know and what can make you know 13 different places the Quran uses it okay and all of the times when Allah tells us and says to the Prophet وَمَا أَدَرَاكَ oh Muhammad what has made you know الله always gives him the answer for it okay الله always tells him for example here الله سبحانه وتعالى he says وَسَمَائِ وَطَارِقَ وَمَا أَدَرَاكَ وَطَارِقَ and what makes you know محمد about the night come out then Allah tells him about it he says وَمَا أَدَّرَاكَ وَطَارِقَ is an ad-Najmuthakim meaning Allah tells him what it is there's one place in the Quran from those 13 different places where Allah mentions it in which Allah says وَمَا أَدَّرَاكَ and he doesn't tell him about it doesn't anyone know there's one place in the Quran where Allah سبحانه وتعالى used وَمَا أَدَرَاكَ and he doesn't tell us what it is is when Allah says وَمَا أَدَرَاكَ مَا الحَاقَ Allah doesn't tell us what it is الحق in that ayah it doesn't explain it to us any place other than that does Allah explain it to us وَمَا أَدَرَاكَ what it is is always told to us also Allah in three different places he uses instead of وَمَا أَدَرَاكَ and Allah says وَمَا يُدِرِيكَ three places Allah uses وَمَا يُدِرِيكَ the first one is صورة الأحزام و الله سبحانه وتعالى he says وَمَا يُدِرِيكَ لَعَلَّا الساعةَ تكون قريبة that's in صورة الأحزام ayah 63 in صورة الشورة الله says وَمَا يُدِرِيكَ لَعَلَّا الساعةَ قريب صورة الشورة ayah 17 and in صورة عبس الله says وَمَا يُدِرِيكَ لَعَلَّا الساعةَ يَزَكَّا those are the three places where Allah uses it as وَمَا يُدِرِيكَ لَعَلَّا الساعةَ وَمَا يُدِرِيكَ لَعَلَّا الساعةَ وَمَا يُدِرِيكَ لَعَلَّا الساعةَ and all of them Allah does not tell the Prophet directly when the word يُدِرِيكَ is used فلم يخبره فيها صراحة Allah doesn't mention them to the Prophet directly when he asks him in that form and all of that benefit was brought by none other than the noble student of Imam Muhammad Alameen Al-Shankirti عطية Muhammad Salim he has a tatimma on the light of the light he completes the light of the light and he brings those benefits from it Allah سبحانه وتعالى He says وَمَا يَدَرَكَ وَمَا يَدَرَكَ مَا تَارِقَ وَمَا يَعْلَمَكَ مُحَمَّدَ what has made you know among what makes you know اطارق what the night come and means what makes you know then Allah says النجم الساقب النجم الساقب here is the pacing star what does it mean pacing star both of them both of them half of them mentioned in his tafsir for you what it means النجم الساقب نجم الساقب means one of two pacing star what does the pacing star mean meaning the star it pierces through the sky in shining so we can see it on the earth it shining pierces through the sky so we're here on the earth and that shining it's piercing through the sky so we can see the star shining that's one call ابن كثير brings ابن كثير brings that in his tafsir the second meaning that he brings for النجم الساقب is that the star it pierces from one place to another shooting through the jins when Allah سبحانه وتعالى سبحانه وتعالى does the shooting stars at the jins then the stars are what they are pacing stars those two قول ابن جلير ابن كثير رحمه الله ابن كثير رحمه الله حافظ ابن كثير he brings it in his tafsir for you النجم الساقب النجم الساقب الله سبحانه وتعالى says الثاقب تاقب means a pacing star then Allah سبحانه وتعالى he says ان كل نفس لما عليها حافظ الله سبحانه وتعالى he says to us there is no soul there is no individual except that except that he has over him or her a protector every single individual كائنة من كانه whoever they may be there is a protector over that individual looking over them so what does it mean that there is a protector over each and every one of us what does it actually mean in كل نفس that there is no soul on the face of this earth لما عليها حافظ before I mentioned what the word حافظ means in the ayah the qura and the recitation of this ayah is in one of two ways that is one of two ways in which it's read in كل نفس لما بتشديد so you say لما or you don't place a shadow on there and you say in كل نفس لما عليها حافظ and those are two quraa which it's recited الله تبارك وتعالى here tells us that there is no individual there is no soul on the face of this earth except that there is a protector over them what does that actually mean the scholars of تفسير they differed فيما بينهم amongst themselves one view of the scholars they say that the protector here means that Allah سبحانه وتعالى is protecting over them الله سبحانه وتعالى is the one who is حافظ over them that's one qul the second qul says that the حافظ here is the angels that are protectors over them and then those who said that the angels are protectors over them فيما بينهم amongst themselves those غلما they differed amongst themselves in two views the scholars who said that the protectors are the angels amongst themselves they differed in two views who are the protectors I'm sorry what it means that the angels are the protectors over them so we said there's two views regarding who the protectors are the first one is الله that's one qul of the مفسرين and the second qul of the مفسرين is that the حافظ here is the angels not Allah it is the angels that the eye is talking about those who said it's the angels amongst themselves they differed into two views one of you of them they said that the angels are protectors over their deed and their actions that they're safe they're protecting their أعمل and they are writing it in a book for them and they use the ayah in سورة القاف ما يلفظ من قول إلا لديها وقبن عتيد that a person does not utter a word and does not say something except that it's what it's written by the angels they document it they place it in a book and a record for you and you will be shown in the day of judgment the second second view of those scholars who said that it's the angels they said that the angels are not protecting the deeds they said it means that they are protecting these individuals from any harm and any calamities as Allah سبحانه و تعالى He said in سورة الرعب ayah 11 لهم معقبات من بين يديه و من خلفه يحفظونه من أمر الله that Allah He placed in front of them and Allah placed behind them angels يحفظونه من أمر الله they are protecting them looking after them so they said this is what it means half of them are strong in this opinion half of them are رحمه الله He strengthened this opinion because he said that the ayah in سورة الرعب clearly states the word يحفظونه من أمر الله يحفظونه من أمر الله is used as for the سورة القاف it says ما يلفظون من قول إلا لديه رقي من عتيد and the word حفظ has not been used there على كل حال both meaning are in it الله سبحانه وتعالى He says in كل نفس that there is no soul on the face of this earth in كل نفس there is no soul لما عليها حافظ except it has over it a protector the person here needs to and a ponder over this point which is that if you know that everything that you say and everything that you do it will be written for you and it will be brought to you the day of judgment then the the key the smart one the clever one then watch is what he says the statements that you say brothers is one of two it's either for you or it's what it's against you it's for you or it's against you or a statement that doesn't fall under the two it's calam which is idle speech nor is it for you nor is it against you scholars they mentioned that the angels will write what's against you and the angels will write what is for you but will the angels write what isn't for or against you the speech that people just say that isn't necessarily bad nor is it good it's in the middle is it written a great number of the salaf they said yes because the حقائة says ما يلفظ من قولن قولن here is the angel قولن here is the indefinite is a نكرة ما here is a nephew which is a negation according to the scholars of the language and according to the أصوليين they have a principle which is if an indefinite comes in the context of a negation it shows generalization if a نكرة is a في سياق النفي to فيد العموم that if an indefinite the word قولن here is the indefinite it means it means speech it's not a particular speech a speech and it's placed in the context of a negation which is the word ما يلفظ they said it shows generalization so yes it encompasses what is for you what is against you and even the speech that you say that is what that is neither the two you're still going it's going to be written for you and then the matter becomes what even more scarier the matter is what even more scarier in كل نفسي there is not a soul لما عليها حافظ except that there are over them a protector then Allah says فليانظر الإنسان so let mankind let human beings do what فليانظر الإنسان so let mankind observe analyze look at مما خلق from what he was creating oh human look what Allah created you from سبحانه وتعالى خلق you have been created and Allah created you from سبحانه وتعالى from what منما إن you were created from fluid which is دافق which it ejected the word دافق is when something jumps and it's not it doesn't come out flowing الله سبحانه وتعالى he says فليانظر الإنسان let mankind look at some of the علمات they said فليانظر الإنسان here this الإنسان is أحديا in other words it means the human and it's not talking about all of human beings it's specific to the كفار so some of the مفصيرين they said because of the ألف اللام that's in it it's talking about the humans meaning the ones who rejected they rejected what they rejected the resurrection they rejected the after they die and their body perishes that Allah will create them again or bring them back to the original form and bring them the day of judgment the ones who rejected it is those the ones Allah is speaking to in this ayah some of the مفصيرين they said فليانظر الإنسان that the word إنسان here is الكافر not to the believers some of the scholars they said that and that is أقول إبنو جرير إبنو الله if I'm not wrong it's a call in which he strengthened رحمه الله إبنو جرير it's a call I think in which he strengthened عليه رحمة الله فليانظر الإنسان let mankind or let the second call is that it means all of mankind let them look at what they were created from observe what Allah created you from so we can take both views it wouldn't be a problem that Allah is talking to the kafر from the angle of look at what you're created from now the one who created you from what you are now would it be a struggle for him to put you back to what you were because brothers is it hard and nothing is hard to Allah but is it hard to initiate something or is it hard to bring back something to how it was it's harder to initiate something to start something but to do something as it was done is not a hard thing so look how you are now the one who made you the way that you are now is he not able to bring you back to the exact same form why would he be able to as Allah said in the Quran وهو الذي يبدأ الخلق ثم يعيده وهو أهوان عليه the one who created you who initiated you who started your creation the way that you are is going to take you back to how you are وهو أهوان عليه وهو أهوان عليه and that is easier for him this is easier then the second one is that that's what if the ayah is talking to the kufar and that's why it's telling the kafir to look at yourself but if the ayah we say it's talking to everybody and it's talking to the believers Allah is talking to the believers from the angle of what فليانظر الإنسان مما خلق our mankind look at what you're created from look at what your essence are do you think you deserve to be arrogant do you think you should be somebody who thinks high of himself when all you're made out of is what خلق من ماء دافق you're created from fluid that came out from the mother and the husband this is what you're from خلق anyone who's insha'Allah with the help of blocking cars بإذن الله الكريم please brothers if you know that you're blocking somebody some people don't want to stay so just move your car out of the way if your car is blocking anyone there's no need for plate numbers to be said you know after you pray your Salah just go downstairs and move your car place it outside or place it somewhere else so the ayah when it's talking to the believers it's talking to them from the angle of what فليانظر الإنسان مما خلق look at what you're created from and what Allah Allah made you out of do you think after knowing what your essence is do you think you should be arrogant should you be one who is full of himself فليانظر الإنسان so let mankind observe مما خلق from what he was created خلقا mankind was created from مماين he was created from فلود فلود is what دافق that ejected and came out from the wife from the husband came from both of them now Allah tells us where this the mat which is دافق where did it come out from where did it initiate from الله سبحانه وتعالى he says يخرجوا this water I mean this fluid يخرجوا يخرجوا هذا الماء this fluid it comes out من دين صلبي والترائب it comes out from between the backbone and the rib the word الترائب it means دقلادة the women when she wears her necklace the necklace where does it come to where it comes to that's where the dust exactly where it is that is where that's what's meant by a ترائب the woman when she wears her necklace on her neck where the bottom part reaches that part is what is known as the ترائب اطلاع الصدر التي تضع المرأة القلادة عليها it is the part when the woman puts her قلادة which is her necklace on where it comes to which is her chest this is what's meant by it يخرج منبيني the mat the fluid where does it come from it comes from يخرج منبيني صلبي in between the backbone and the ترائب this is where it comes out from when we point out on these verses brothers we learn a principle a very strong principle which is the Quran is teaching us that a person's virtue is not connected to the essence okay because if we really look at your essence everybody is the same لا فضلة لعربي على عجمي that an Arab does not have virtue on a non Arab a black does not have virtue over a white nor does a white have a virtue over a black but the people يا اخوا their honor and their virtue is based upon what it's not based upon their essence because look how Allah puts the essence down سبحانه وتعالى what does he say خلق من ماء دافق يخرج منبيني سلبي وترائب this is what you are made from this is what you are made from this ماء دافق if it goes on your clothes you want to wash it off that's what you are made from that's what you came from and then the شرف the honor of a person is not connected to their essence and the country that they are from or the people that they are from or the nation that they are from your essence is connected to your virtue is not connected to that your virtue my beloved brother and sister is connected to your deeds that's what Allah تبارك وتعالى he says إن أكرامكم عند الله the greatest amongst you in the eyes of Allah is what اتقاكم the one who is most pious the one who is what the most pious ولذلك the famous حليث of the prophet what did he say ومن بطاء به عمله لم يسلع به نسبه ومن بطاء به عمله anyone whose actions delay him لم يسلع به نسبه your lineage is not going to bring you forward the prophet said صلى الله عليه وسلم so if you're from a good background and you're from a rich family or you're from a nation that's up there that will not bring you forward the day of judgment what will bring you forward is what your عمل and your righteous deeds your عمل and your righteous deeds you look at what أبو لحب who is the prophet's uncle he's dad's brother he's in the hellfire who is it بلال سلمان الفارسي and سوهيب الرومي who are non Arabs all of them they are what they are noble companions of the prophet صلى الله عليه وسلم so what is it that brought these forward and gave them a virtue and made their names remembered and whenever we say their names بلال رضي الله تعالى عنه when we say سلمان الفارسي we say رضي الله تعالى عنه when we say سوهيب الرومي we say رضي الله تعالى عنه and when we talk about أبو لحب we speak about him in what way as mentioned that he's in the hellfire and that Allah تعالى كاستب and we read Quran إلى أن يرث الله الأرض ومن عليها until the day of judgment تبت يدى أبي لها من وتب ما أغنع عنه مالو وما كسب all of that has been read and this is the prophet's uncle his dad's brother lineage didn't help him what helped was deeds and that didn't work for أبو لحب so what worked for سلمان الفارسي and بلال is righteous deeds يخرجوا the fluid emerging من بين الصلب والترائب emerging from between the backbone and the rib يخرجوا هذا الماء this water comes out from what الصلب which is the backbone والترائب and the rib then Allah سبحانه وتعالى he says Allah سبحانه وتعالى he says الله سبحانه وتعالى على رجعه لقادر الله سبحانه وتعالى is one who is able الله سبحانه وتعالى is the one who is able أما إنه الله على رجعه to return him the human being to life again لقادر is able الله سبحانه وتعالى is able to put life back to somebody after they've died he is able and he has the strength for that سبحانه وتعالى يومة some people incorrectly say this that they will say the يومة is متعليق it's connected to لقادر because that was the last وآخر المدكوريني it was the last mentioned thing but no يومة here is connected to a رجعه a يومة the day which Allah will return them don't say the day which Allah has the ability don't say that because لقادر is mentioned it was the last thing that was mentioned so don't connect the يومة to that and say the day which Allah is able say يومة تبلى الصراعر يومة the day which Allah will bring them back سبحانه وتعالى that day what will happen تبلى الصراعر that day the secrets will be brought forward and every single thing will be seen everything will be brought out in the open إنه الله سبحانه وتعالى على رجعه bringing back every single one of us till life after we have died لقادر he has the ability سبحانه وتعالى and he has the strength سبحانه وتعالى to do that it's nothing too hard for him it's rather an easy matter as I said to you وهو الذي يبدأ الخلق ثم يعيده وهو أهوان وعلي this is a matter which is very easy for Allah the matter is what سبحانه وتعالى all he has to say is سبحانه وتعالى سبحانه وتعالى a man from the previous nations that the prophet told us he went to his children and then he said to his children when I die burn me and when you burn me burn my body when you burn me I become ashes he said take my ashes the ashes that my body becomes take it to different directions on a windy day and then blow it into the air throw it into the air because if Allah gets the ability to bring me back together لا يعذبني الله Allah will punish me لا يعذبوا أحد من العالمين Allah will punish me a punishment in which he doesn't punish anybody he's going to severely punish me so take my body spread it all out scatter it in the earth two of you shouldn't be the same all of you go all over the places and do it on a windy day so when he when he died his kid did that they took his body and they scattered it all on the earth on a windy day and then they walked away from it then Allah تعالى all he said was what كن بي فاية كن it became his whole body just came together and then he was bought to Allah تعالى the prophet told us this and then Allah سبحانه وتعالى he said what is it that made you do what you did why did you do this why did you take why did you make your children do this for you and he said oh Allah I was scared of you I knew that if I come to you you will destroy me and then Allah تعالى he said go and enter Jannah go and what enter Jannah so this حديث teaches us the قوة and the قدر of Allah سبحانه وتعالى and the strength that he has however much a person tries to run away from Allah سبحانه وتعالى there isn't you hear today that a person goes to a courtroom and when they go to the courtroom they've done a crime they've committed that crime it's they will even admit they committed the crime okay and what will happen they will go to they'll get a nice lawyer and they might walk out of that courtroom without no charges and they're free and every single body knows that they did the crime some of them they admitted that they did the crime on Instagram and they admitted it they wanted to call and they walked out free they walked out free Allah سبحانه وتعالى إخوة the matter is not like that to him he knows it before you even do it he even knows the sins that you haven't done if you were to do how you would do it that's his knowledge that's his ability سبحانه وتعالى then your fear and your worry and your consumption increase إنه الله سبحانه وتعالى على رجعه in returning everybody to life لقادر he is able to do that the day يوم تبلى the day which Allah will return them سبحانه وتعالى what will happen تبلى السراعر secrets will be brought forward the secrets will be made public that day what was in the heart and what people were hiding it's all going to be made public nothing is hidden you was considering a private matter now everything Allah سبحانه وتعالى he chooses to make it public he chooses to make it he chooses to make it سبحانه وتعالى public ابنو جلين الطمر he says the following يوم تبلى السراعر he says that day which Allah سبحانه وتعالى he brings out the secrets he says that which when we were in the earth that was hidden that day it becomes open in the public in the eyes of the people matters become clear the obligatory things which Allah told you to do did you do it with sincerity did you do it for him alone or was there in your heart another motive and another thing in your heart who were you really doing it for that day will be the day which everything is brought out sometimes a person does a deed that particular moment when they're doing that righteous deed they're doing it for Allah's sake they only wanted it for Allah's face they woke up at night and they prayed no one else knew they were praying and they did it for Allah's sake but then in the morning when Allah comes and whispers to them so they want to somehow tell the people that they were that they were awake they've already done it for Allah's sake but now they feel the need to tell the people that they were awake last night so they say who felt the earthquake who felt the earthquake and everybody's like no I didn't I was sleeping I was awake I was in what I was in Sujood so he's done the righteous deed the night before he wasn't doing it for anybody other than Allah he only did it for him but the next day he he comes out and he says things so the people know what he was up to last night all of that Allah سبحانه وتعالى will bring out in the open and he will make every single body see it but there are elite individuals Allah will push them pull them to the side and he will say to them يا عبدي my slave do you know you did these sins and he will say يا الله I know الله سبحانه وتعالى سترتها لك في دنيا when you're in the earth I hid these sins for you no one knew when you were up to all of this everybody thought you were noble righteous a righteous slave of mine used to be like that but behind closed door I know what you were up to I know what you were up to and you now know this is what you were doing and he said يا الله I do know Allah says I made sure no one found that in the dunya I hid it for you and he says يا الله I know you did Allah then says to him وانا أستروها لك اليوم today I'm also going to hide it for you no one's going to find out this is going to be between me and you and that slave that they will be so happy that he secrets his wrongdoings his crimes but the scholars يبن القيمن كتاب and that's what Dawab mentions why Allah would do it for somebody like that يا اخوة the reason a person would get that is because when they were doing a sin like that they had neither regret and they were a person when they did the sin they will always feel hurt in their heart and they will be crying about it and they will be nervous and they will say I'm not going to do it again الله مغفلي Oh Allah forgive me and then he falls into it again and he's in that consistent battle he's in that consistent battle and he dies in that way it's not a slave who gave in to doing things privately and just laughs about it and enjoys himself and even makes that sin part of his schedule or I need to get home early so I can do this sin or I don't know he's talking about a slave who knew what he was doing was wrong tried to place every obstacle in front of himself not to do it but because his nafs was weak and his soul was very weak he kept falling into the sin that's the slave that Allah is going to hide it for him when he came says that's the slave that Allah is going to hide it for as for the other slave he's sin the one who's enjoying the private sins that he's doing there's a Hadith of Hadith of Thuban in معجمة طبراني that Allah will bring that person the day of judgment and Allah will make all of his righteous deed what هباء منطورة Allah will nullify all of his good doings and everything that he said and everything that he was up to Allah will nullify all subhanahu و تعالى and the Sahabah they said يا رسول الله are these people not believers why is Allah going to nullify all their righteous deeds what was their reason and Allah the Prophet ﷺ he said no they were a people who used to pray they used to fast they used to come with righteous deed they even used to pray قيام الليل ولكنهم إذا خلوا بلمحار من الله تهقوها the problem with these people is when the doors closed when the light switched off something would come to their mind something would they would pop into their head and they would just listen to the music they would listen to the song they would watch movies all of them all of these things ولكنهم إذا خلوا بلمحار من الله تهقوها when they are private and alone they do the sins those ones is not the ones who Allah is going to say to them the day of judgment my slaves you did something privately I hid it for you and now I'm going to hide it for you no that slave who did it was enjoying it and now it's sad because a lot of our youngsters they do sins they do wrong and they come out in the morning and Allah was hiding it for you the Prophet ﷺ all of my Ummah is forgiven إلا المجاهرين except those who come out and speak about their sins he did a sin last night the hadith mentions that he did a sin last night Allah concealed it for him Allah hid it for him so what does he do he comes in the morning and he says you know that girl that I was talking to نعم and he talks about it and Allah hid it for you سبحانه وتعالى no one knew of it but you start to boast and speak about it the Prophet ﷺ told us those people are not forgiven they are not forgiven everyone else is forgiven كل أمة all of my Ummah is forgiven except those ones the one who comes out after Allah concealed your sins you're coming out and you're speaking about it you know why somebody would do that you know why somebody would speak about their sins that they did is because they have no shame the veneration and the glorification of Allah in your eyes is gone you don't respect him nor are you shy of him سبحانه وتعالى أبو بكر it was said that رضي الله تعالى عنه when he would go out to do a shower أبو بكر صديقوا هذه الأمة if he would go out to do a shower my beloved brothers and sisters he wouldn't do it standing up أبو بكر wouldn't he would go down and he would shower hiding his private part حياء من الله because he was very shy of Allah سبحانه وتعالى that's the shower that is the what? shower an action that's permissible for him أبو بكر chose not to do it in that way why? because he was shy of Allah سبحانه وتعالى سبحانه وتعالى our mother عائشة she was what? she was in her house she was in her house her husband نبي الله محمد got buried in the house in the house then who got buried in the house after that أبو بكر got buried in the house and then who got buried after that عمر the minute عمر got buried in the house عائشة started wearing her hijab start coming up عمر is not in her room عمر is buried حياء من الله shyness of Allah and I think today was it today or sometime close they got what's we called women's day was it yesterday? like that and our mother عائشة رضي الله وتعالى عنها what did she do she covered herself she what? she covered her beauty and kept it private knowing that عمر can't see her عمر but this is the this is the type of people the Prophet nurtured عليه الصلاة والسلام these are the people who came up from that مدرسة النبوية the Prophet school this is the people the Prophet who graduated from his مدرسة this is the gene this is the generation he bought out عليه الصلاة والسلام who took the religion who took the religion not just openly like in قلبا وقالبا internally the religion was everything to them and externally the religion was what? it was everything to them والله the hadith you all know it majority of you the hadith when the ayah came down regarding the hijab the ayah what? the ayah of the hijab when it came down يقول لأزواجك وبناتك ونساء المؤمنين يدنيل عليه من جالابي من هنا عايشة وديتش رحم الله ونساء لنصار when this ayah came down what did they do? شققنا مروطهنة they ripped their cloths and they started to wear it even the woman who didn't have clothes she went and borrowed clothes she went and she borrowed clothes from another woman to cover herself up الله وكبر and then we want 1400 something years later to enter jannah with these people and we want to have a place a clothes station to them رضي الله تعالى عليهم رضي الله تعالى عليهم يا اخوة the matter is that there is going to come a day يوم مالين a day تبل الصرائر a day when الله سبحانه و تعالى is going to bring out the secrets the things that were hidden الله is going to bring them سبحانه و تعالى فما له that day فما له من قوة ولا ناصر that day man will not have no power or any helper that day that day the kafر the disbeliever the wrong doer and even the believer who was a criminal who sinned if Allah wants to destroy you and Allah wants to punish him سبحانه و تعالى he doesn't have what فما له من قوة you have no strength you have no power retaliate and fight against Allah ولا ناصر and that day you won't have anyone helping you the people who are today who are receiving you brothers who are making you do the sins that you're doing the people who are making you standing in the corners the one who's making you stab and kill your innocent brothers and Muslim brothers of yours or whether they are even Muslims but making you commit these crimes and steal and sell these drugs and drink the alcohol that you're drinking and making the sisters take the hijab off that individual is not going to help you the day of judgment فما له من قوة you have no strength ولا ناصر and you have no قوة because the human what does it need brothers in his قوة some people they don't need nobody to help them they have their own strength they're capable of doing it they can do their own thing Allah says to you you don't have that so you can't help yourself ولا ناصر you have no external force no one can come in your support none of them so what are you you're a weak individual who only has Allah and if you disobey him that day and you don't go back to his commands if you don't stay away from his prohibitions the strength is not going to help you and that individual who is now trying to tell you that don't worry I'm your boy I'm with you Wallahi is not going to help you the day of judgment rather Allah tells us اتبرأ الذين اتبعوا من الذين اتبعوا ورأوا العذاب وتقطعت بهم الأسباب the ones who are now throwing you into the wrong that day they are the first to free themselves from you they're going to say to you I've got nothing to do with you me I'll remember you leave me alone the shaytan that's deceiving you الله تباركه تعالى يسيز about the shaytan لما قذي الأمر إن الله وعدكم وعد الحق ووعدتكم فأخلفتكم وما كان لي عليكم من سلطان إلا أن دعوتكم فاستجبتم لي فلا تلوموني ولوموا أنفسكم ما أنا بمصرقكم وما أنتم بمصرقي إني كفرتوا بما أشارقتموني من قبل إن الظالمين لهم عذاب الأليم الله tells us here that the shaytan will also free himself from you because I have nothing to do with you فلا تلوموني don't blame me ولوموا أنفسكم blame yourselves I can't do anything for you Iblis is going to give a khut by that day to all the people who misguided I've got nothing to do for you I'm going to help myself I can't help you nor can you help me don't blame me I won't blame you So that day you've been in a state of loss there's no one to help you وقال الشيطة والله سبحانه وتعالى يعمل عظم ظاليمو لا يدي يقول يا ليتر يتخذتم عال رسولي سبيل يا ويلة يا ليتر اتخذ فلان خليلا لقد انظلني يعني ذكني بعد اتجعني وكان الشيطان للإنسان خلولا That person in your whip is going to free himself from you and you're going to regret that day when it comes to you observe your situation now فما الله it is not for mankind that day من قوة you have no strength that day وعلا أن now ceiling you have no one giving you victory that day no one's going to give you help no one's going to support you except الله سبحانه وتعالى if you follow him and you follow his commands then الله تعالى he says والسماء that رجعي by the sky which which some of the facilities they differ on what is meant by it but والسماء that the word رجع means and the strongest of those goals is that it means يرجع منها المطر مرة بعد مرة the rain keeps coming from it so Allah is swearing by the what والسماء the sky that رجع that holds the rain what does it do it holds the rain and then it lets it go and then it holds it again and every time not the clouds are just sending down rain they what they sending down rain الله سبحانه وتعالى والأرض and I swear by the earth that صدعي the earth which which cracks open this earth when the rain comes down on it what does it do in order for the the plants and the seeds to come out it cracks open slightly الله سبحانه وتعالى by the earth إنه very little الله سبحانه وتعالى he says indeed إنه ايه the Quran لقوله فصل this Quran is a what is a decisive statement إنه لقوله فصل that this Quran سبحانه وتعالى بين الحق والباطل the job of the Quran is that it distinguishes false from the truth the job of the Quran and the thing that the Quran does is that it's what it decides what is right from what is wrong it distinguishes what is right from what is wrong إنه لقوله فصل that anybody who's holding on to the Quran any da'u is calling to the path of Allah his job has to be the same it has to distinguish between what false from the truth as Allah سبحانه وتعالى he says in the battle of bedar when it took place when did Allah say after that ليميز الله الخبيثة من الطيب that the truth the good one and the evil one are distinguished in another ayah when did Allah say ليحليك من هلك عن بينا ويحيا من حيا عن بينا that the one who's going to live in good is going to live in good and the one who's going to live upon falsehood he knows that he's upon falsehood the Quran clarifies everything and another ayah Allah says قل جاء الحق وزهق الباطل إن الباطلة كان زهقا that the truth has come which is that the Quran has come and the Quran when it comes it brings about the truth and when it brings about the truth the truth when it comes the falsehood cannot stay no longer so it perishes it weakens okay it weakens so the Quran's job is to distinguish the falsehood from the truth a da'u a person is calling to the path of Allah what does he do he distinguishes falsehood from the truth he doesn't allow them both to be mixed together and doesn't say no problem let them just be together his job is that he makes one clear from the other the falsehood are 3 كفر بدأ and معاسي the first one is كفر disbelief second one is بدأ third one is معاسي's sins the Quran he told he tries to put those clear to the people and tell them what they are and he wants to call them to the truth and propagate the truth and make them come with the truth which is what التوحيد و السنة و الطاعة توحيد to watch about Allah alone a سنة to follow the prophet's way الطاعة is to stay away from sins that come with obedience these are the three و عليكم السلام these are the three in which the Quran wants to propagate and the truth in which he wants to call to you in نهو verily the Quran is what indeed the Quran is a decisive statement and then Allah is وما هو بالهزري and it is not amusement the Quran is not what it is not لعب and it is not لحو من القول it's not statements which are amusement wow as some people do they come to the Tafseer class they hear a story اصحاب البروج اصحاب الوخدود and they listen to it and say wow this is a place and they walk away just as though it's an amazing story but no the Quran is not like that the Quran has come for you to take it on board to live by it to make it change your life وإنهو إنهو لقول فصل indeed the Quran is a decisive statement وما هو and it is not the Quran بالهزري and it is not amusement it is not لعب nor is it لحو it's rather a call which is حق then Allah says إنهو indeed they the disbelievers يكيدون كيدان the disbelievers they are planning they are planning يكيدون كيدان they are plotting and they are planning وأكيدوا كيدان and Allah سبحانه وتعالى is what He is Allah is saying وأكيدوا كيدان and I am planning a plan there are three words in the Quran that come and some people they say when they want to refute أهل السنة والجماعة when it comes to the attributes of Allah they say the word كيد the word كيد they say that you guys don't affirm that for Allah كيد means in the Arabic language is to according to them the way they perceive it is that you deceptive you're deceptive towards somebody and you're treacherous towards that individual and deceptive towards them they said when it comes to that you never you never affirm this for Allah سبحانه وتعالى because Allah uses the word كيد and He also uses the word خداع and the third one which Allah uses is what مكر those three all three of them brothers let me explain what they mean the word كيد is actually to do something to somebody when they are not expecting it that's what the word كيد means you have to remember that that somebody does something to somebody when they are they're not they're not aware of it the word كيد can be مضموم and it can be ممدوح it can be بليم ودي and it can be بليم ودي okay brothers it is بليم ودي and it is evil when the person does something to someone when they are not expecting it and the person didn't do anything to you are we together this is evil that's the one that the كفار are trying to do كيد they are trying in their own mind they want to hear the believers when they least expecting or when they are unaware of it does that make sense but then when Allah says وعكيدو كيد means Allah the second type which is praiseworthy is to harm someone when they are not expecting it from the angle of retaliation this is praiseworthy are we all together does that make sense Allah is taking back his rights for the believers so the word كيد means two meanings it's one meaning which means to do something to somebody when they are not expecting it and they are unaware of it but it can be done evil evil or it can be it can be done in a devilish way or it can be done in a permitted justified praiseworthy way when it's devilish and it's blameworthy is that when the person does it when the person didn't do anything to you and you plot against them and they are not expecting it from you this time is called كيد which is مدموم it's the one Allah is affirming for them but when Allah does it is when they are not aware of it is doing it to them because they were the ones who did it to the believers so the question here is how does Allah plan against them they said the way Allah سبحانه وتعالى he does it is that he allows them to increase in evil and he makes them do the evil that they are doing and they think to themselves so they do a sin and they say wow I didn't get punished سبحانه وتعالى I got no money I did something wrong and I got away with it and so the person starts to think to himself you know what me actually doing this sin is there's no problem with it as Allah said in the ayah سنستدرجهم من حيث لا يعلمون و أملي لهم إن كيدي متين الله let you do that years go by you keep doing it you keep doing it you keep doing it you keep doing it you keep doing it and then one day you get grabbed عمر رضي الله عنو grab the man and when he grabbed the man who stole عمر ساتي ميه the man cried he said عمر this was the first time I did it عمر said you lied and grabs a person of their first attempt الله never exposes you on the first time the reason why you got caught this time is because it wasn't the first time مخالف للسنة لله it goes against Allah سنة and the way Allah does things but in the Alikam a lot of people say when they get caught oh this was my first time no this was the first time you got caught this was the first time you got caught it's not the first time you did it it was not the first time necessarily you did it because when the person does something they get caught is after they've been doing it for a while they became used to it and they put their guards down الله says فلما نسوا ماذو كيروبه فتحن عليهم أبواب كل شيء حتى إذا فرحوا بما أوتوا أخذناهم بغتة فإذا مبليسود they would play they would sit first time the person doesn't sit the body and the mind the person is weary very nervous so the person keeps doing it the body puts his guard down and then that's when he gets caught that's when he gets that's when he gets caught so الله تبارك و تعالى that's what he does and when Allah grabs him look what Allah said in the ayah وكذلك أخذ ربك إذا أخذ القرى وهي ظالمة إن أخذه أليم و شنين الله تبارك و تعالى is what the village does sin they commit crime الله will let them do it for a while once they reaches the level that Allah once subhanahu و تعالى بلغ السيل زبع when it reaches zuba نازمي سومالي and say past ألم ترى كيفا فعال ربك بأسحاب الفين when it passes that level what do we do الله will grab you that time when he grabs you there's no letting go it's too late now you had that chance to come to your senses that's the way الله تبارك و تعالى plans against them and that's the way الله تبارك و تعالى he destroys them سبحانه و تعالى وأكيد كيدا then Allah says finally the last ayah فمهل الكافرين أم هل همر ويدا الله سبحانه و تعالى he says to the prophet and the believers so allow time for the disbelievers so allow time for the disbelievers leave them for a while الله says فمهل الكافرين let the disbelievers be allow them time إمهال is when you give somebody says to you wait for me give me a little bit of time الله سبحانه و تعالى فمهل الكافرين allow a while for the disbelievers أم هل همر ويدا الله says leave them for a while this ayah the Mufassireen they mentioned that this was before the jihad was made obligatory before the jihad was made obligatory then Allah told the believers ألم ترى إلى اللينا قيل لهم كفوا ايدياكم واقيموا الصلاة واقيموا الصلاة واقيموا الصلاة كفوا ايدياكم لا تفعل شيئا لا تفعل أي شخص فقط يطلقوا الصلاة فقط قريبا هذا what they were told in Makkah they were told that وصفح عنهم وقل سلام تردوا منهم تردوا لا تقول أي شيء لهم هذا what was the Makkah period هذا was what هذا was the Makkah period الله says فمهل الكافرين أم هل همر ويدا دعهموا أن تكونوا لا تخلقواهم ولكن عندما الله سبحانه وتعالى أخبروا الناس إلى مدينة ويجدوا قاعدة ومقاومة لا تخلقوا المدينة لا تخلقونها لا تخلقونها لا تخلقونها يجب أن يفعل ما يريدون هذا what Allah says وذين لللينا يقاتلون بأنهم ظلموا وإن الله على نصرهم لقديل الله now permitted for you الله has allowed for you سبحانه وتعالى to what to go and destroy these enemies who are fighting against you retaliate respond to them that's why in the other I Allah says وَإِذْ يَمْكُرُ بِكَنْ لَذِينَ كَفَرُواْ لِيُثْبِتُوْكَ أو يَقْتُلُوْكَ أو يُخْرِجُوْكَ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهْ وَاللَّهْ خَيْرُ الْمَاكِرِينَ they were planning to kill the police Abbas so they were told leave them alone don't touch them this the scholars say it was the wisdom and the wisdom of how the Quran came down is that the person looks at their ability and their strength that when you have the قوة and you have the strength and the ability you fight with the enemies and if you haven't got the قوة and you don't have the strength then you follow the ayat of what macan period and sheikh al-islam is the one who mentioned this in his kitam in hajj that if the believers don't have the قوة and they don't have the strength they don't fight until they gain that strength and they work towards that and they respond if they are oppressed anything which I have said that was wrong اتفهمية الشيطان اللي اللي لازمسج افريه from it سبحانك اللهم بحمدك الشهد أن لا إله إلا الله استغفره ك وأتوب لي