 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دابة دلى وياله من شراف عظيمي then Allah says انَّا سَّبَبِنَ المَعَ صَبَّى how we pour down water but the way we pour this water as Allah says it's in what it's in large quantity the water doesn't come down like it's not pouring it's sprinkles الله سبحانه وتعالى يجب أن ينقذه حتى أنه شيء يأخذ لك then it will kill you هذا same rain if it goes beyond the duration that is needed from it it can turn from a blessing to a what a punishment like what happened to what the people of Noah 40 days الله سبحانه وتعالى and destroyed him with rain that same rain can turn from blessing to a what a punishment but Allah is saying I said that rain on you and I made it a form of blessing for you this is Allah now mentioning what he's done for you through this water and this rain that he has sent down onto you and sent down is what brings about the crops and the grains and the vegetations and the foods that you are benefiting from it comes from this rain Africa countries like that when rain doesn't come down they suffer الله سبحانه وتعالى because they need that water for their vegetation they need that water for their crops and their grains and etc the land becomes the land becomes barren who's sending that water without being paid without no money being given to him without الله سبحانه وتعالى الله سبحانه وتعالى the word الله سبحانه وتعالى there's two recitations of it one is which is the one I read and also if it becomes and it's read like that then it becomes it becomes which is that it's an independent sentence but if we read it as صبابن الماء then grammatically it becomes بدل and it becomes the type of بدل which is بدل شمول and بدل of course is that it's taking the place of something that was previously mentioned what was it that was previously mentioned فليون بوري الإنسان so that النه here is a بدل شمول of the word فليون بوري الإنسان grammatically that's a side point to understand grammar أنه صبابن الماء الله is saying look and ponder and observe how we pour down water onto you through this water that we have sent to you from high above it is that water that brings about what the vegetation in another ayah الله says ألم ترى have you not seen أن الله أنزل من السماء have you not seen here when the Quran says meaning have you really taken it in have you not really observed ponder over أن الله سبحانه وتعالى أنزل من السماء that he sent down from high above ما and water فتصبح الأربه مخبرة and through that water the earth becomes green the earth that you couldn't look at because of the way it looked it didn't look appealing because of the rain that has now come down your eyes will enjoy looking at the greenery in front of you and then the vegetation that come out of it الله سبحانه وتعالى is the one who done it ثم الشقاقن الأرض شقا then الله سبحانه وتعالى he says then we broke open the earth splitting it with sprouts this breaking of the earth is that vegetation is coming out when the earth is bringing a vegetation the earth is not stuck together it's slightly splitting so the vegetation can come out from it sprout out الله سبحانه وتعالى he says ثم الشقاقن الأرض شقا we have broken open the earth splitting it not that earthquake happens or not that the earth splits into two halves or no it just slightly moves apart so the vegetation and the grain everything can come out الله سبحانه وتعالى that rain he sent it down with that and then here you see the greenery the fruits the vegetation are coming out الله سبحانه وتعالى he mentions that here now I'm going to go back to a question of what which I asked you Allah is moving from speaking about us and how we started and says الله سبحانه وتعالى what did he say من نطفة خلقه فقدرة ثم السمين يسرح ثم أماته فأكبره ثم إذا شاء and شره then after he moves on to what he moves on to فلينبوري الإنسان إلى طعامي الناس ربنا الماء أصبب ثم الشقا قلنا الأرض الشقا فأمبتنا فيها حبا وعينا با وقضبا وزيتونة ونخلق why what's the relationship between us the relationship between it is the sperm dropped through it الله سبحانه وتعالى he brought what he brought a child the human came through this and الله سبحانه وتعالى made a person come out from this the same way is that the rain that came from high above is the cause through Allah's permission for the what the vegetation and the greenery to come up from the earth the second thing is the easy way that the child comes out of the womb of his mother is the same way ثم الشقا قلنا الأرض الشقا that we bring through that rain the water when it goes onto the earth the splitting of this earth and the vegetation sprouted out of the earth is the same way and the easy way that the child is coming out of the womb of his mother also the fact that الله سبحانه وتعالى what does he say فقدرا هو that Allah placed the food to go for us to go through stages and levels the same is with the vegetation because he says after that فأمبتنا فيها حبا حبا here is what the grains and cause to grow within it grains and then grapes and then a herb comes out from it and olives and then palm trees this is the gradual state in which it goes through الله says فأمبتنا فيها and we cause to grow from this earth grain and grapes and herbage and olives and palm trees وزيتون ونخلق that's the stages it goes through just like the stages which you go through سبحانه وتعالى so that's the relationship between the verse and what it was talking about previously and then الله سبحانه وتعالى he says وحدائق غلبة and then gardens of density the garden the rain that came down that both that produced through it the grains and then through it came grapes and then came the palm tree all of that it became so much that the garden became full that's why the مفصلين they said وحدائق and gardens of غلبة what is the word غلبة mean مجعفر امرجرير التابري he bought six views and all of them they can be reconciled between it the first one he said is the word غلبة it means ملتفا وقتما anything that comes together and of course when the garden has so many trees the trees they come together and they cross through each other the first one is attributed to the view of العباس the second one is that the word غلبة means بيبا the garden is blessed and great بيب means pure and good this is a view attributed to مجاهد the third one is the third one is نب تشجر كله all of it is trees they're not even grass only they're trees they've actually become big this is also attributed to العباس as well and also اكريبة mentioned trees which have big shades and more اطوال long trees also attributed to العباس and نخل الكرام good palm trees not any mere palm trees but a good palm tree and six عظام great a big great so this fifth one was attributed to قتادة and last one is attributed to زيت رحمه الله so Allah brings that rain from high above and then it brings these gardens of density and that's large وَفَاكِهَةَن and Allah brings from it fruit and grass وَفَاكِهَةَن means fruits وَأَبَّن means grass this آية وَفَاكِهَةَن وَأَبَّة the scholars of Tafsid وَفَاكِهَةَن is fruits or it's what comes from the earth that we eat and what is it that we eat that comes from the earth fruits and vegetations and they said وَأَبَّن is anything that comes from the earth that the animals eat and what is it that the animals eat they eat the grass they eat grass there is the أصل the original usage of the word أب دالون على العودي it means anything that goes back to something return back to something the Arabs will say أنه الشيء الذي يذهب with them يعودوا it is something that goes and it comes back again like for example the Arabs they say أب إلا وطاله this آية there's a statement that was attributed that was attributed from صديق الأمة أبو بكر was asked about وَفَاكِهَةَن وَأَبَّا what does the word أب بالمين somebody asked أبو بكر what does the word أب بالمين and then أبو بكر said أيُّ السماء which sky is going to shade me وَأَيُّ أَرْضٍ to قُلُّني and which air will allow me to walk on it and keep me underneath it إن قلت في كتاب الله ما لا أعلم if I say about Allah's book that which I have no knowledge of some scholars they weakened it this statement of أبو بكر they said it's weak because the chain of narration is disconnected عُمَّ ربي الله تعالى عنه he recited this آية one time he recited it وَفَاكِهَةَ وَأَبَّا عُمَّ ربي الله تعالى عنه he said عرفنا الفاكِهَة we know what فاكِهَ means we know what fruit means he says and then he said to himself عُمَّر سَتُهِمْ سَوْف لَعَمْرُكَ يَبْنَ الخَطَّاب by Allah or Ibn Al-Khattab إنَّ هذا له التكلف this is you this is you over burdening yourself in what you have no knowledge of stop it stop talking about it you have no knowledge of it stop speaking about it some statements like that was attributed from عُمَّر ربي الله تعالى عنه that he didn't know what the word أبو means and the reason why he didn't know what ab means or the possibility that the مفصلين mentioned why عُمَّر may not have known it is because and was unaware of it is because the word is not لغة قرش it's not the dialect of the قرش قرش it's not the dialect that the قرش speaks but that shows you what وَرَعْ سَلَفْ the how fearful the سَلَفْ were when it came to the Qur'an they didn't know what an ayah meant they didn't know what it meant they wouldn't speak about it and they did not find it a problem to say I don't know it because they knew if they spoke about a verse they had no knowledge of that they don't know where they go to go the day of judgment in front of Allah سبحانه وتعالى then Allah سبحانه وتعالى he says مَتَا عَلَّقُمْ وَلِعَعْمِكُمْ all of that which Allah mentioned the grapes the palm trees the garden all of that we made it for what مَتَا عَلَّقُمْ وَلِعَمِكُمْ as an enjoyment for you and your grazing livestock this is for you and it's also for your livestock it's for your goats your camels your lambs your sheep it's for your livestock مَتَا عَلَّقُمْ وَلِعَعْمِكُمْ and for your cattle for them to come and to eat from this greenery and then for you to then eat from what from you to eat that goat all of that we made it for you so you can benefit from it but the benefiting of it is مُدَّة من الزمان for a period of time and then this will come to an end it will not last forever that blessing that you've been given is going to come to an end it's going to come to an end الله سبحانه وتعالى then says فَإِدَا جَاءَتِ الصَّاخَةَ الله سبحانه وتعالى he says but when there comes they're definitely blast and when there comes they're definitely blast meaning makes you deaf they're definitely blast the مفاصرين they differed amongst themselves what is meant by الصَّاخَة they differed and they held different opinions one view they said that the word الصَّاخَة is a name من أسماء يوم القيابة it's a name from the names of the day of judgment the day of judgment has many names تغابل قيامة آخرة الصَّاخَة is from its names that's one view the second view is that it is the blowing of the trumpet and the effect that it will have on the people's ear that it will be deafening you will not be hearing anything else اللتي تصوك الأدانة بشدة سلته the excessive loud noise that comes from that blowing when the angel blows into that trumpet and the noise that comes from it is going to deafen the people's ears and they won't be able to hear any other person who's around them if they're saying something or if they're making noise that's another view held by the scholars and all of those views those two views they come together because if it's the day of judgment then this blowing of the trumpet is what? it's the day of judgment here happening it's the happening of that and ibn abbas is the one who mentioned أن الصَّاخَة من أسماء يوم القيامة ibn abbas mentioned that the صَّاخَة is from the names of the day of judgment and that is the correct opinion يا إخوة that day the day when the trumpet is going to be blown blown and the noise is made that day when does Allah say Allah says يوم يفر المرء من أخي و أمه و أبي و صاحبته و بني on that day a man will flee from his brother and his mother and his father that day يوم يفر المرء من أخي when the trumpet is blown everybody will run away from their beloved ones يوم يفر المرء من أخي you're going to run away from your own brother that day you will run away from him و أمه و أبي and his mother and his father the person is going to run away from them و صاحبته و بني and you're going the wife and his children your own wife that day you're going to turn a blind eye you're going to run away from her you're going to run away from your own children that day the question here is why is the person going to run that day why are they going to flee the scholars they mentioned asbab things why that the person will run away that day and why he would flee the first one is as the next verse to come mentions which is لكل مرء منهم يوم ينشقن يغلي on that day for everyone is a matter that's sufficient for him and adequate matter has been placed in front of him it's enough what has been put in front of him is more than enough he can't take on anything else he has no place he has no time he has no energy to be talking to anyone else his own affairs are too much لكل مرء منهم يوم ينشقن يغلي every individual and every man that day will be a matter that's sufficient for him the second and of course او مدع عائشة ربي الله تعالى عنها in the famous حديث بخاري المسلم the prophet صلى الله عليه وسلم he said to Aisha يحشر الناس يوم القيامة that the people will be resurrected the day of judgment and they will be gathered in front of Allah the day of judgment the people will be brought in front of Allah that day naked the people that day will be naked and they will be what uncircumcised and they will be shoeless no one's wearing anything so عائشة سليار رسول الله or messenger of Allah النساء والرجال جميعا ينظر بعضهم إلى بعض من and women they go to look at each other that the men are there naked and the women are there naked they're going to look at each other عائشة has the life and the shyness a Muslim woman should have of wanting to cover herself are you with me brothers and sisters عائشة is asking this question because she has shyness in her she knows the value of Hijab and covering yourself up and you all know the famous narration that Aisha she lived in the house that the prophet died you all know that right prophets are not moved from where they died as the prophet said when prophets die they are buried where they died so the prophet as they have died in the house of Aisha and he was buried there and they guess who got buried after that her father أبو مكر السديد got buried next to the prophet and then when عمار became sick when عمار became sick he requested from عائشة if he can be buried next to his two friends that he's always loved that he was always with if he can be buried next to them and عائشة this was when عمار was on his on his deathbed he sent his own son عبد الله من عمر he said go to our mother عائشة and ask her if she would allow me to be buried next to the prophet and my friend أبو مكر and عائشة sent a message back and she said I was preparing that spot for myself I wanted it for who I wanted it for myself but now that you've asked me I will give you that spot I will give you that spot عمار then said to his son عبد الله when I die and I pass away there might be a possibility she might have changed her mind that she may not feel comfortable and she only did it to respect me ask her again when she says no then bury me somewhere else so when he died he asked عائشة and she said of course I am not one to change her statement and عمار got buried in her house next to أبو مكر and the prophet عائشة when عمار got brought into the house and he got buried she started to a hijab she never used to a hijab before that now that عمار's body has been brought into the house and has been buried in her house عائشة would never walk in the house without a hijab عمار is he alive or is he dead why is she doing this shyness حيا shyness our sisters are now suffering from the concept of someone who is looking at you alive seeing your aura and you are taking your hijab عائشة is asking this question she said to the prophet النساء والرجال the men and the women ينبور بعضهم إلى بعض they are going to look at each other she is asking it from that belief that fitra the way because our mother عائشة when she would do tawaf around the kaaba what did the prophet say نهن بيو صلى الله عليه وسلم أن يلبسن النساء that the women wear نقاب and quffazi gloves women are not allowed to wear gloves when they are in the kaaba doing tawaf are they no they are not the prophet prohibited them from it but عائشة said كان يمر بن الرقبان men on the riding beast which would go right in front of us and one of us would take our jilbab from the side and we would cover our faces we would cover our faces making sure no one sees us because what the prophet prohibited was what نقاب is what he prohibited he did not prohibit them to cover their faces he prohibited them specifically نقاب that they are not allowed to put something over their face or place a niqab over their face but if they use the edge of their cloth or they place a hijab the jilbab and they cover their face then there is nothing wrong it doesn't fall under the prohibition that all shows you what that all shows you how these women were how they were in terms of their covering و لذلك when the ayah came down يا أيها النبي يقول لأزواجك و بناتك و لساء المؤمنين يدينين عليهم من جلبي بهم ذلك أدناء يعرفنا فلا يؤدي when this ayah came down the narration mentions that the women of Medina the whole city of Medina turned out what pitch black the women covered the ayah came down and the whole city took it on board no one said why are they not the women no one questioned Allah's أحكام no one questioned Allah's legislation submission at its pinnacle Allah commanded us where he slaves he's our master he told us to cover we'll cover there's a powerful statement Allah brought you out of the womb of your mothers the way he wanted to come out with his want and his will and his irada you came out don't come out of the houses without his want and his will you come out of your own houses the way he wanted to come out and the way he will سبحانه وتعالى the women and the men so the women they covered fully in the mid-city of Medina made sure that they covered والله is dim-wittiness that you take a place in the Hellfire for a cloth that you can just cover yourself with you've chosen a place for the Hellfire for what عمارة أمتي مابينة ستين وسبعين وقليل ومية جوزو دالي the span of this ummah is only between 60 to 70 a little go over it maybe you might not reach 50 or 60 or 70 for that short period of time don't disobey الله سبحانه وتعالى especially knowing that this time awaits you so عائشة said النساء والرجال men and women they are naked that day are they going to look at each other the prophet looked at عائشة he said يا عائشة او عائشة الأمر أشد من أن ينظر بعضهم إلى بعض the matter is great for them to look at each other for a person that day to be looking at a woman's aura what's on their mind that day is so great that they won't even be thinking about that وَنِدَالِكَا سَلَفُهَا دِيْنْ أُمَّا the pious predecessors when you read that biography sometimes when you read that biography you sometimes see that the fear of Allah تقوى أنخشية some of them used to prevent them from seeing things that were around them you mean you brothers it was narrated from some of the self that a person came and visited his house and they said to him you live in a house and your roof has collapsed and he said والله I lived in this house for this period of time and I never raised my head up to check the roof I've lived in this place for this period of time but I never raised my head up to check my roof and how it if it collapsed or not I don't know what it was like in other words how much they protected their tongues and their limbs they also protected what they looked at if what they looked at had no benefit they never looked when did the poet say this is how much they were taking matters serious and these things brothers and sisters that we're reading it should be something that we visualized now that's why they used to see it they used to try to live like that now now that their fear of Allah is to that extent to that level حسن البصمين will take a burial or he will dig a hole in his own house in his own house he will bury he will dig a hole and he will lie inside and he will then say inside the grave قال رب يرجعوني لعلي أعمل صالحة فيما تركت الله take me back to the earth so I can come with righteous action he goes quiet for a little bit then he cleans the dust of himself and then he says to himself oh حسن you have been given a second chance benefit from it if you are telling the truth if you are telling the truth benefit from it and that's what the poet said يُمَثْثِلُدُ اللُبِّ في اللُبِّ مَصَائِبَ قَبْلَا تَنْزِلَا فَإِنَّزَلَتْ بَغْتَتَلْ لَمْتَرُّلُ لِمَا كَارَ فِي نَفْسِي مَتْتَلَا وَذُلْ جَهْلِ يَا مَنْ أَيَّامَهُ وَيَنْسَامَ سَارِعَ مَنْ قَدْخَلَا فَإِنَّ دهِ مَتْفُّ صُرُوفُز Till the hour of deathَ زَامَالِ بِبَعْضِ مَصَائِبِهِ اعُلَا يُمَثْتِلُلُدُ اللُبِّ في اللُبِّهِ فَإِنَّ دَلَتْ بَغْتَتَلْتَلْ أفًا إِنَّ دَلَتْ بَغْتَتَلْتَلْ فَإِنَّ دَلَتْ بَغْتَلْتَلْ فَإِنَّ دَلَتْ بَغْتَلْ لَمْتَرُّلُهُ لأنه لا يشيكه لما كالف ينفسيه مثلا لأنه يجب أن يقوم باستخدام نفسه كثيرا قبل يجب أن يرغب هذا الكثير من الوقت ولكن المشكلة هو المشكلة من من؟ المشكلة الذي لا يتعرف عن كل هذا المشكلة يجب أن يتعرف ما سيحدث وما سيحدث والله أنت ترى مدينة أتذكر بلاد يذهب إلى مدينة يذهب إلى مدينة من one of the biggest crimes ويجب أن يتعرف بلاد الودي المشكلة التي ستتتعرف عن حالة أم في مدينة كانت أم لا يجب أن يتعرف عنكم يمكن أن تكون أكثر كريمون على المشكلة ويجب أن تكون أم لك ولكن هذه الآن أم مرور منك لماذا؟ هل تفكر؟ أنها تقوم بإمكانها إقوم بها وأنها تقول أنها لا أعرف بلاد وأنها لا أعرف بلاد والله ليست كريمون وأنها تقوم بها لكي تريد أن ترى صديقه ولكن هذا اليوم your mother would not want to see you she does not want to come into contact with you she doesn't want to see a father does not want to see his wife and his children leave me alone the second reason why the person will run away is he doesn't want people to see his reality that day your reality is known you don't want your wife to really know and your children and your parents that you were a real wrongdoer you are a criminal you don't want to be exposed so the reason why you are running away from the people and the children everybody is running away from everyone is because people don't want their reality to be found that's what is going to happen your reality what is inside is being brought out that day everything is going to be brought to the table there is no such thing as hidden everything is out in the open so people run away from one another the third reason why is that the people don't ask you for their rights the rights that you have taken the people you have insulted the people you have backbited and spoken against tweeted about commented and said things about them that day they are not going to let you go why would they let you go why would they let you go when they can get righteous deeds they are in the most need today are they going to let you go الله they are not that day it's not it's not it is it is righteous deeds and he's going to stand until he gets every single rights from you give it once he realizes that he's taken all of your righteous deeds and they're still more left he will still not leave you so say ya Rabbi I have sins why don't you give him my sins if his hasalaat has finished and his righteous deeds has finished but I have sins take my sins and put it on him your sins will be taken and it will be placed on that person or their sins will be placed on you if you're the one who was wronging others and today think about it how many people say things forums twitter instagram facebook and speak about people's honor and a'ra' speak about people's honor and people's reputation and lie about them attribute to them what they don't believe ascribe to them what they are free from they don't believe that the day of judgment where would you go and now one of the saddest thing is that and this is from the deceptions of shaitan what is it from it's the deceptions of shaitan that gossiping name calling ridiculing belittling others for you has become that you're defending the deed to believe that backbiting others name calling others things that are from the kaba'il from the major sins that shaitan has duped you so much that you believe really that this is what that this is protecting the deed what you always have to remember brothers is just because you've changed the name of something and you've given it a good name or whether you call it or whether you call it or whether you call it victory to the religion whatever nice names you want to give it whatever nice names you choose to give it it does not change the reality of what it is just like calling interest does not change it's still been river calling drugs food doesn't make it food calling alcohol juice make it juice good names can be used for everything but doesn't change the reality and this is none other than a tactic that was deployed by you shaitan he referred to the tree which Allah told Adam not to eat from he referred to it as what the tree of eternity if you eat from this tree you're going to live forever شجرة الخلدي وملك لا يبلأ and your kingdom Adam is never going to perish this is what this tree is called and this شجرة is what it's the tree that's going to take Adam out of he gave it a good name and that's what people do they take a good term from the Quran and the sunnah and they would use it for their filthy actions and then they think that because they've given it a good name that the reality would change no it won't the reality it won't change يوم that day يفرر النرء من أخي وأمه وابي وصاحبته وبلي I will conclude it insha'Allah سبحانك اللهم بحمدك أشدوا أن لا إله إلا الله أستغفرواك وأتوموا إليك