 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ أَيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وَشَدُؤَ اللَّا إِلَاهَ إِلَّا اللَّهُ إِحْدَهُ لَا شَرِيْكَلَهُ يَقُولُوا الْحَقَّى وَهُوَ يَهْدِ السَّبِيلِ وَشَدُؤَنَّ سَيْدِنَا وَنَبِيَنَا مُحَمَّدْ صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وإن تفسير صورة الفجر ونحن نتحدث عنه في our last آية إن ربك لبل مرصاد نحن نأخذ الثالث آية ونحن نتحدث عن ماذا يعني إن ربك لبنك إنه في اشكار أن الله تبارك وتعالى إنه يجب أن تبحث عن كل ما يقوله وكل ما يفعله نذهب now to carry on from the fifteenth verse the fifteenth آية where الله سبحانه وتعاله يقول فأما الإنسان إذا مبتله ربه فأكرمه ونعامه فيقول ربي أكرما وأما إذا مبتله فقدر عليه رزقه فيقول ربي أهانا and as for man الله يسأل فأما الإنسان some of the translation they translated to me فأما الإنسان as for man that's the translation that they give but the word الإنسان in the صور المكية the Meccan Suras the word الإنسان refers to the non-Muslims وإبن عطي يمتلك he says ومن حيث كان هذا غالبا على الكفاري جاء التوبيخ في هذه الآية باسم الجنس إليقع بعض المؤمنين في شيء من هذا المنزع the ayah فأما الإنسان the reason why Allah chose to use the word الإنسان is so that first of all it's talking about the non-Muslims but the reason why Allah chose to use the word الإنسان is because so some of the wrongdoers of the Muslims can also enter into it as well so some of the wrongdoers of the Muslims can enter into it فأما الإنسان that's why it's being used and that Allah used this سبحانه وتعالى فأما الإنسان as for the non-Muslims and some of the wrongdoers of the Muslims إذا مبتله when they are Lord الله سبحانه وتعالى إبتله he test them he tries them by what فأكرمه and Allah تعالى he is gracious to him ونعمه and he places blessings over him فيقول the individual will say ربي أكرم my Lord He is gracious to him ربي أكرم my Lord الله سبحانه وتعالى has favored me الله has bestowed his blessings on to me وإذا مبتله but if his Lord tries him he tests him فقدر عليه رسقه and that Allah تبارك وتعالى he restricts his provision فقدر عليه رسقه means what Allah tightens and restricts his provision فيقول the person will say ربي أكرم my Lord الله سبحانه وتعالى he has humiliated me this ayah is talking about a fallacy a misbelief an unreasonable ideology that many people hold which is if Allah gives you this world if Allah blesses you with wealth if Allah gives you children it's a sign that he loves you and that if Allah who تبارك وتعالى reduces your wealth or if Allah takes a beloved person to you you think to yourself that is because Allah is humiliating me and he hates me and that is not the truth الله سبحانه وتعالى he gives this world to the one he loves and the one he doesn't love and it does not show if you are giving this world that Allah loves you or is pleased with you الله سبحانه وتعالى ولو لا أن يكون الناس أمة واحدة لجعلنا لما يكفر بالرحمن لبيوتهم سقفا من فضا وما عارج عليها يبهرون ولبيوتهم أبوابا وسررا عليها يتكيون وزخرفا وإن كل ذلك لما متاعوا الحياة الدنيا والآخيرة عند ربك للمتقين الله سبحانه وتعالى يكفر that this world Allah gives it to the disbelievers and he also gives it to the believers you might find a Muslim who can't have children and a non-Muslim is having a great large of number of children there might be a Muslim who is struggling who doesn't have finance and he's hungry and he's in need and a non-Muslim has money and he has wealth and he's living in a mansion and etc this does not indicate that Allah loves you but Allah says والآخيرة عند ربك للمتقين but the day of judgment if Allah gives you jannah that is an indication that Allah loves you and that Allah is pleased with you so the good that you're given on the day of judgment is a sign of Allah being pleased with you and it's a sign that Allah loves you but the giving of this dunya it doesn't and Allah تعالى He told us that He will test us in this dunya with good and evil but in America some people they think that it's only a test when Allah takes from them Subhanahu و تعالى that which they love or if Allah restricts their wealth they think that's when they're being tested but if you ponder on the ayah both of the times Allah refer to it as a test look what He said فأمل إنسان و إذا مبتله when His Lord tries Him by giving Him children فيقول ربي أكرمن He will say my Lord has honoured me my Lord has favoured me children is a test the wealth that you have been given is a test and when it's said is a test and when it's taken from you it's also another test و لذلك الله تعالى He says و نبلوكم بشري والخير فتنة we will test you with evil and we will test you with good as a trial and a tribulation in another ayah الله تعالى He says و بلوناهم بالحسنات والسيئات لعلهم يرجعون we tested them with good and we tested them with hardship and pain and suffering why لعلهم يرجعون so they can come back in another ayah الله تعالى He says الله says we put them through hardship we made them suffer we put them in a very hard and tough situation and Allah says they didn't humble themselves they didn't turn back to their Lord they didn't acknowledge that they are slaves and Allah is the master they did not submit to Him سبحانه وتعالى in another ayah الله تعالى He says if a servant harm touches him and he is afflicted with harm دعا ربه منيبا إلي he requests from his Lord he begs his Lord فإذا مسأل إنسانة ضرن دعا ربه he calls onto his Lord فإذا مسأل إنسانة ضرن دعانة when the slave it's tested and hardship he's been put through دعانة he calls onto us الله says but Allah says if we give him our blessings he says it was given to me because of my hard work he attributes it to himself it was given to me because of my own knowledge Allah says it was a trial and a tribulation both of the situations Allah was testing you but the overwhelming majority of people do not know the overwhelming majority of people don't know that the good is a test and the hardship is a test the question here is the important question that one needs to ask is how and which way can I pass the test in both of those situations there's a hadith he narrated the messenger told us how both of those situations a person can pass the test the prophet said fascination is in the affairs of the believer if he's afflicted with hardship صبارة his patient the test is what الله is going to afflict you with hardship الله is going to afflict you with pain and suffering if you want to pass and you want to come out successful then be patient you've passed and when you are afflicted with good and blessing and bliss that is good for you and this is only for the believer the only person the only individual who will know how to deal with the hardship the only person who will know how to deal with the hardship is a person who comes with gratitude is the believer sorry is the believer and the only person who will know how to deal with the good and the blessings is a believer وَلَيْهِ سَدَالِكَ إِلَّا لِيْنْ مُؤْمِنِ this is only for the believer he knows how to deal with his situation in life and if you ponder brothers and sisters your life is one of those two every day of your life you are either going through good and blessing or you're going through hardship and pain and suffering learn how to deal with both situations come with patience and gratitude وَلَيْهِ سَدَالِكَ إِبْنُ الْقَيْنِ he said that both of those are like the wing of a bed in order for it to reach Allah he would have to have those two wings and because of that ابن القيم he wrote a Kitab called عُدَّةُ صَابِرِينَ وَدَخِيرَةُ الشَّاكِرِينَ وَدَخِيرَةُ الشَّاكِرِينَ he wrote a book on patience and gratitude فَأَمَلْ إِنْسَانُواْ as for man meaning here we said it's the disbeliever and it is also what it is the disbeliever it is the disbeliever and also some of the wrong doers from the Muslims إذا مَبِتَ لَاهُ if he is tested from who ربُّهُ his Lord فَأَكْرَمَهُ by favoring him by giving him what he wants the person وَنَا عَمَهُ وَنَا عَلَاهُ gives him blessings فَيَقُونُوا the person who say ربِي اكْرَمَت my Lord has honoured me وَأَمَّا إِذَا مَبِتَ لَاهُ but if his Lord tests him his Lord tries him by doing what فَقَدَرَ عَلَيهِ رِسْقَهُ his provision is restricted from him فَيَقُونُوا he would respond by saying ربِي my Lord اهَانَن has humiliated me my Lord has humiliated me and that is incorrect that is what incorrect now we are going to learn how does Allah سبحانه وتعالى honour a person and how does الله who سبحانه وتعالى humiliate a person الله then says كلا no the way that I humiliate a people and the way that I honour a people is not based upon giving the dunya or taking the dunya away from them no but the way I honour a person is that I allow them to come with righteous actions پنده here الله is saying كلا no the word كلا is used للردع to say no that is not the case it's not how you understood it الله who عز و جل He does not honour a person or humiliate a person based on giving or taking away from them the dunya but Allah said كلا no the way that I honour and the way that I humiliated is based upon the person who I allow him to come with righteous actions I have honoured him and the one that I have not allowed him to come with righteous actions I have humiliated him because Allah said إن أكرمكم عند الله اتقاكم the most honourable one to Allah عز و جل is who اتقاكم the one who comes with what righteous actions و لذلك قتادة chose that meaning that I just mentioned the student of Ibn Abbas قتادة chose that meaning قتادة said ما أسرع ما كفر ابن آدم how hasty and fast do the children of Adam disbelief يقولوا جل ثناء و الله says كلا no أنا لا أكرموا I do not honour من أكرم to the one I have honoured بكثرة الدنيا by giving him a large vast and providing for him and giving him the dunya no ولا أهينوا and I do not humiliate من أهينوا to the one I have humiliated بقلتها by giving him little dunya or restricting his provision no ولكن بأراضا إنما أكرم من أكرم to be ta'ati I have honoured the one that I have honoured by allowing him to come with my obedience و أهينوا and I have humiliated من أهينوا to the one that I have humiliated بمعصية by making أنا by allowing him to do my sins إبنو جرير القبري he said I choose this meaning he said و أول القوليني the strongest of the two views in this is the call of qatada رحمه الله why because what comes later is an indication that the call of qatada is correct because Allah humiliated them by them doing the following things that Allah is going to mention here what do they do لا تقرمون اليتيمة كلا بالا تقرمون اليتيمة Allah humiliated them because they do not they do not honour and they do not they do not honour the rights of the orphans they don't honour the orphans they don't come with righteous actions from the righteous actions that are mentioned here is what they don't honour the orphans and the orphans they don't honour the orphans and the orphan brothers is the one whose parents his father sorry his father passed away before he reached age of puberty the orphan a person is not an orphan after age of puberty based on based on the hadith عريبنا بطارب رضي الله و تعالى عنه mentioned which is that the prophet said لا يتم بعد الاحتلام لا يتم there is no one who is an orphan بعد احتلام after he has reached age of puberty once you have reached age of puberty you are not an orphan an orphan is what before age of puberty and the first among one of the greatest orphans that we know is نبي الله محمد صلى الله عليه وسلم الله said to him ألم أجدك يتيما فأوا the prophet is a what he is an orphan صلى الله عليه وسلم و لذلك the poet he said ذكرت بالقرآن اما ذكرت باليتم في القرآن تكرمة و قيمة لؤل و قيمة لؤل المكنون في اليتم ذكرت you have been mentioned محمد in the Quran as an orphan ذكرت بال يتم في القرآن تكرمة out of honoring you الله mentioned you as an orphan in the Quran when he said ألم يجدك يتيما فأوا الله mentioned him as an orphan to honor him و قيمة لؤل المكنون في اليتم because the pal it's honor and how great it is and its value is connected to when it's rare when it's by itself if I find a jewel from this earth and there's nothing like it the price is up there و قيمة لؤل و قيمة لؤل المكنون في اليتم the prophet صلى الله عليه وسلم was the first orphan صلى الله عليه وسلم and there's a poet who said that the true orphan the real orphan is the one who lacks knowledge and manners ليس ليتيم من ما توالده ليس ليتيم اللني قد ما توالده إن ليتيما ليتيما the orphan isn't the one that his parents passed away the true orphan is the one who has no knowledge and he has no manners no أخلاق no adab no etiquettes that person is an orphan that person is a what he's an orphan the orphan brothers in the Quran its affairs is very high and Allah mentioned the orphan in the context of عباد the worshipping Allah alone look what Allah said وعبد الله ولا تشركو به شيئا و بالوالدين إحسانة و بالقربة و اليتامة الله mentioned to worship him alone and not to associate partners with him and then Allah spoke about the parents and Allah spoke about the close family members of yours and then Allah spoke about the orphans و لذلك the Prophet صلى الله عليه وسلم أنا و كافل ليتيم I and the one who cares and looks after the orphan he and I في الجنة كهادة the Prophet said he and I I like this in Jannah and the Prophet صلى الله عليه وسلم what did he do he stuck out his سبابة و الوسطة this finger these two fingers صلى الله عليه وسلم the one who looks after the orphan we need to take care of the orphan the orphan is something that has a big place in our religion so الله تبارك و تعالى he said no بل تقرمون اليتيم you do not honor the orphans you don't take care of the orphans you don't take care of them the word اليتيم as I mentioned it's used for a person who lost their father before age of puberty but if you lose your mother it's called in the Arabic language العجيو العجيو is a what is the one who loses his mother before age of puberty and اللطيم in the Arabic language is a person who lost both of his parents both of his parents and then losing your father before age of puberty is called اليتيم not the mother it's the father الله says بل تقرمون اليتيم you do not you do not honor the orphans this is why الله humiliated you سبحانه وتعالى the humiliation came to you because you don't honor the orphans and you don't take care of them and Allah said روضا ولا تحلقونة الله تبارك وتعالى he says ولا تحلقونة sorry على طعام المسكين and you do not urge one another you do not encourage one another to feed the poor and the orphans you don't encourage one another you're quiet you wouldn't ask another person and say أخي give this poor person the food ولا تحلقونة على طعام المسكين you don't encourage one another to take care and to look after the needy and the ones that are poor you don't you're too high and you think you're I'm not going to ask for anybody ولي ذلك the messenger صلى الله عليه وسلم he said to a man the prophet said to a man وهل ترزقونة is Allah giving you provision the messenger said this are you giving provision and is Allah taking care of you إلا بالضعفائكم except that you're looking after your week the only reason why Allah is providing for you and Allah is taking care of you is because you're taking care of those who are in need are we all together brothers it was a brother looking after another brother and the prophet said this to him why do you think Allah is giving you the money that he's giving you and the wealth is because you're taking care of who you're taking care of those who are in need and the characteristics of the noble people is as Allah said ويطعمون الطعام على عبي مسكين ويتيم واسيرة إنما نطعمكم لوجه الله لا نريد منكم جزاء ولا شكورة إننا نخاف من ربنا يوما عبوسا قمطريرة فوقاهم الله شر ذلك اليوم ولقاهم نظرة وسرورة الله mentioned that they provide and they give to the ones who are in need the poor and do you know what they say إنما نطعمكم لوجه الله we're giving you this for Allah's sake no other reason for Allah alone we're giving you this إنما نطعمكم لوجه الله we're giving you this so we can get a place in Jannah we're giving you this so we can get closer to Allah we're giving you this so we can be distant from the Hellfire we're giving you this so Allah's wrath does not descend upon us إنما نطعمكم لوجه الله لا نريد منكم جزاء ولا شكورة in return we don't want you to thank us and show us gratitude I'm not giving you this so you can remember me and that one day you can help me لا إنما نطعمكم لوجه الله this is all for Allah's sake and that's what إنما نخافوا من ربنا we're scared of our Lord this is all when they're giving it إنما نخافوا من ربنا يوما عبوسا قم طريرا from a day that's destruction and the torment is severe brothers we're scared of this day so giving brothers what you have think about it brothers the wealth Allah has given you and what you have wasn't yours in the first place it's Allah who subhanahu wa ta'ala wealth he gave to you and guess what he's going to reward you subhanahu wa ta'ala Allah is going to reward you for something he gave you for you to give it he's rewarding you for it subhanahu wa ta'ala أرحم الراحمين so give it ولا تحضونا you do not encourage one another على طعم المسكينة to give food to the poor وتأكولون and Allah says and you consume you consume the word تأكولون it doesn't necessarily mean you just eat but you use it وتأكولون you consume التراثة the word التراثة it means inheritance التراثة it means inheritance two great scholars have said this حسن البصني وقتاة تبني دعمة السدوسي they said that تراثة means inheritance you eat inheritance meaning you will take the inheritance and you will divide it accordingly before Islam the men would take the inheritance and they would say to the women they don't fight why would they want to take it they don't need it and they would take the inheritance to themselves they wouldn't give the inheritance to the children they wouldn't give it the inheritance to the weak they would only take it for what for themselves كانوا لا يريثون النساء ولا يريثون السغارة they won't give anything to the women nor would they give it to the weak and they would need it they would say where the men where the fighters where the warriors and they would take it Islam came to bring justice and I want you to remember something Islam did not come to bring equality underline that and memorize that Islam doesn't come to establish equality Islam came to establish justice equality is not praiseworthy a new born child cannot eat when an adult can eat can a new born child eat from KFC can you eat from KFC can you have chicken burger a new born child a new born child no that's not what he wants he wants breast milk that for him is contentment that's all he wants equality means that you give them both the same justice is what brothers is you give everybody what befits them Islam came to bring about justice that's what Allah says إن الله يأمرو بالعدلي Allah command it سبحانه وتعالى عدل والإحسان سبحانه وتعالى so look how Islam liberated women and it gave women the rights that was taken and stripped from them anyone who tries to look for honor in other than what Allah mentioned فمن ابتغل عزة في غير الإسلام أدلله الله if you try to look for honor in other than the the religion of Allah in the Quran and the sunnah الله will humiliate you these isms will not bring you it won't bring you honor the honor lies in where the honor it lies in the rights Allah has given you take it because what Allah is giving you and what Allah is judging سبحانه وتعالى is in accordance to your essence it is in accordance to your creation the one who created you can only know what befits you what is good for your brain what is good for your body what is good for your mind what is spiritually good for you he can only prescribe are we all together brothers everybody else doesn't know that وتعقولول الله says you consume اتراثة the inheritance اكلن you consume it you take the inheritance اكلن لما you take it all together you take it what you take it all together you consume it you take it you take it together meaning you are taking the women's inheritance and the children's inheritance all of them you are taking them all together and you say it is only for us الله says you are doing that سبحانه وتعالى وتحبونا and you love المالة حب جما you love the dunya you love wealth so much that the money is stopping you from remembering Allah the money brothers and the wealth that you're treasureing so much was meant to serve you're that's what it was meant to serve that's what it was meant to fulfill you were not brought into this world to build skyscrapers but you were brought into this world to be a slave to Allah so when you make money you're making money so you can eat and become a good slave to Allah و لذلك the messenger peace be upon him he told us من كانت الآخرة همه the person who the he rafter is his aspiration he desires the he rafter he's working for the he rafter he's exerting effort for the he rafter جعل الله غيناه الله will praise in his heart contentment he will be happy contentment Allah will praise in his heart و جامع عليه شملة جميعه for him Allah will give him make everything easy for him Allah will allow him to accomplish hard things سبحانه وتعالى و آتتوا الدنيا the dunya will come to him و هي راغمه the dunya will throw itself at him و من كانت الدنيا but the person whose goal his aspiration his desires is the dunya جعل الله الله will make فقره بين عيني الله will place poverty in front of your eyes you have skyscrapers you have so much wealth but guess what you still feel like you're gonna die from poverty you're gonna like how am I gonna live the banks are full you have buildings and properties and etc but you feel poor you're running around just in case this might happen I might lose this this may happen I have to have a contingency plan I need plan B plan C D الله places in front of him جعل الله فقره بين عيني poverty will be placed right in front of him he always thinks he's gonna die from poverty و فرق عليه شملة الله will divide his ability strength he can't accomplish anything و لم يأتيه and the dunya that he's running after it won't come to him إلا ما قدر له except that which was written for him brothers the dunya that you're giving everything the hunger that you're trying to work so much for you can repel it you can remove it with a dry bread the poverty said الجوع يطرد بالرغيف اليابسي فعلا ما تقتروا حصرتي و وساويسي the poverty, the hunger that you have you can remove it you can push it away with a dry bread take a bread and eat it you become full from it it would straighten your back and go to a restaurant and pay 2000-3000 دلهم both of them will fill your stomach فعلا ما تقتروا حصرتي و وساويسي why are you having so much waswas why are you thinking too much the hunger can be removed with a dry bread don't worry whatever is written for you will come I am not saying don't work work because in this world you're ultimate goal when you're family and brother a believer has high aspiration the believer's aspiration shouldn't be this dunya that doesn't mean anything the messenger said صلى الله عليه وسلم أليمام الطبراني was narrated in his MOJAM إن الله يحب معالية الأمور ويكره سافسها الله loves the high things الله loves the noble things the high rank things ويكره سفسها و الله تبارك وتعالى يحيط هذه الأشياء ولذلك why did the messenger say to us صلى الله عليه وسلما إذا سألتم الله إذا سأسك الله الجنة فأسألوه الفردوس what should you ask Allah for did you say oh Allah just take me to Jannah because you said in the Quran فمن زحزها عن النار ووتخيل الجنة تفقد فأس anyone who enters Jannah will find prosperity and success as long as one of my legs is in Jannah I'm happy no have high aspiration what should you say I don't just want Jannah I want Jannah تفردوس by you giving your heart and mind to this dunya it's why you don't have high aspiration one of the reasons why people lack aspiration is because their heart is connected to something that is what from the safsah as the prophet sallallahu alayhi wa sallam mentioned from the low rank things are we all together brothers so remember that don't give too much to wealth some people when they give they get their hands shakes they can't give it's like a part of their body was ripped off from them he doesn't even he has reached a level of stinginess that he would prefer somebody else to pay for his food because he doesn't want to pay because he doesn't it's right in front of his eyes be careful what you love you love المال you love wealth حبا a love which is what you love your حبا جمال the word جمال it means a lot the word جمال what does it mean it means a lot as the prophet sallallahu alayhi wa sallam he said in the hadith المام الترمذيو narrated in كتاب التفسير تفسير القرآن عن رسول الله in the chapter what the messenger said ان تغفر اللهم or when you forgive تغفر جمال you forgive a lot or when you forgive what do you forgive you forgive a lot وَأَيُّ عَبْدِ اللَّكَ لَا أَلَمَّا and which of your slaves or Allah عَزَّوَ جَلَّا that doesn't come with أَلَمَّا أَلَمَّا means what minor mistakes إِمْنَ عَبَاسِ used it for the تفسير of the ayah ان تجتلبو كبائر ما تنهون ونكفر عنكم سيئاتكم لا لا ان تجتلبو وسيئايا ها ان تجتلبو ها ان تجتلبو كبائر اثمي والفواحشة إلا اللمم إن ربك واسع المغفرة إِمْنَ عَبَاسِ used it for the تفسير of that ayah رحمه الله تعالى الله then says what you love you love المال you love wealth you love money حباً a love جمال and immense love it's taking your heart الله then says لا that isn't the situation that isn't the case إذا دكت الأرضو دكاً دكاً الله says when the earth has been leveled and it has been pounded and it has been crushed that day you will know that day you will know was this dunya valuable or what was important that day you are going to know what is important was righteous actions that day you are going to realize that the things that I valued the things that I gave a lot to the things that I honored that wasn't really important what was really important what was what what was important was righteous actions good deeds that I should have come with كلاً the time إذا دكت الأرضو when the earth has been it has been leveled it has been pounded it has been crushed واجاء ربك and your lord comes down some people they chose to distort this verse because they don't like the idea that Allah comes down and this is a belief of a deviated group the jamiya and the mu'tazila who said that they don't want to say that Allah came and so what did they say they said واجاء أمر ربك your lord's commandments come down and we all together because they don't want to accept that Allah descends and that Allah comes down and so we say to those people the messenger صلى الله عليه وسلم he brought this verse to us the messenger he brought this verse to us and he didn't say to us that Allah is not going to descend and that what is going to descend is the commandments of Allah he didn't say that to us the prophet didn't and what we know in the قاعدة أصولية is what لا يجوز تأخير البيان عن وقت الحاجة it is not permissible to delay clarification when it was needed if this ayah was واجاء أمر ربك and that the word أمر was concealed in the verse and it was hidden and that's what it meant it won't be permissible for the prophet to delay it from us it would be a binding upon the prophet to clarify it for us and to say to us this means that the commandment of your lord is what comes down not your lord لا يجوزه it is not permissible تأخير البيان to delay clarification when في الوقت الحاجة when the need is there the أصوليين are in unanimous agreement that the messenger never delays the clarification of something when it's needed الإمام أبو مضفر السمعاني لإنسكتاب قوات عولادلة هو بوت إجباع that the prophet never will do that أبو حامد الغزال يمنشز لإنسكتاب المستصة الرازي يمنشز لإنسكتاب المحسول الإجماع and also إبن القدام يمنشز لإنسكتاب روضة للناثر و جنة المناثر of this قاعدة that is consense is the طفاق it's unanimously agreed upon لا يجوز تأخيروا البياني عن وقت الحاجة so what we say is و جاء ربك ميد يولوك because those people they contradict themselves there's a story that was mentioned that أبو حنيفة it's either أبو حنيفة's son حماد ابن أبي حنيفة or the grandson أبو حنيفة حماد ابن سليمان ابن أبي حنيفة it's one of the two it's one of the two either way a man came up to him and he said to him و جاء أمر ربك and it doesn't mean و جاء ربك it doesn't mean that Allah is descending it means that Allah's commandment is descending so حماد said then that we should also say و جاء أمر الملائكة the commandment of the angels descends the same way that we've said و جاء ربك والملك the angels they don't descend as well what descends the commandment of the angels he said if I was to say that what would you say we would say that you're wrong the angels are what coming down so he said how have you chosen to say و جاء أمر ربك but you haven't chosen to say و جاء أمر الملائكة are we all together brothers so this is a contradiction so Allah descends but brothers we need to know that the way Allah descends is a way that we don't understand we don't know it it is Allah's knowledge we don't know that ليس كمسليه شيء nothing is like him و هو السميع البصير and Allah is what one who sees and one who he is سبحانه وتعالى we don't know how و جاء ربك your Lord will descend سبحانه وتعالى و الملائكة and the angels they will come and they will descend how will they descend the angels we know but not Allah but the angels they will descend in what way the angels are going to descend rank upon rank the angels are going to come rank upon rank و جي يوم إذن بجهنم and that day جهنمه will be brought جهنمه will be brought here there is a hadith narrated by مصري من الصحيح من حديث عبدالله بالمسعود that the messenger said يوم إذن بجهنم that day جهنمه will be brought بلها سبعون زمان it has 70 70 ropes are dangling from جهنم it will be brought that day لكل زمان each rope 70.000 ملك يجرونها 70.000 angels will be pinning it down this hadith اليمام مصري من الصحيح من حديث عبدالله بالمسعود اليمام الدار قطني you in his kitab التتبعات he said that this hadith in the chain there is a man by the name of حفص يبنو حفص يبنو غياث all the other narrators that narrated from العلا ابنو خاليدن all the narrators that narrated from العلا ابنو خاليدن they didn't narrate this حديث مرفوعان they narrated it to the statement of عبدالله بالمسعود they narrated from العلا ابنو خاليدن like حفص يبنو غياث he narrated it as the statement of the messenger from عبدالله بالمسعود so دار قطني you weakened it because of that اليمام النويو he said this is not correct دار قطني number one the other great scholars of hadith they haven't accepted that because حفص يبنو غياث is an Imam number one number two even if we accept that this is the statement of عبدالله بالمسعود and not the statement of the messenger then it is مرفوع الحكومان it is in terms of its wording but it takes the ruling of a مرفوع because it is ابنو مسعود could not have put this from his own opinion are we all together brothers anyways the point is we will say that this is the prophet statement صلى الله عليه وسلم that the hellfire will be brought that day brothers 70 ropes will be dangling from the hellfire each rope 70,000 angels will be holding it down جهنم that day الله تبارك وتعالى he said إذا رأتهم من مكان بعيد سمعوا لها تغيوذا وزفيرا that day when they see the hellfire from a far place their جهنم will be warring that day will be making noise big noise جهنم that day will be making a big noise brothers because it knows its people it knows its people it will be making a big noise سبحانه الله that day it's a very serious day واجئ يومئذي مجهنم جهنم will be brought that day يومئذي that day this is called تنوين العيوب is one of the ten types of تنوين are we all together brothers تنوين التنكير تنوين المقابلة تنوين العيوب it takes the place of حرفن أو كلمة أو جملة grammatically يومئذي that day where all of this will be happening that day where Allah descends that day where the angels come down ranks upon ranks that day where the hellfire will be brought that day يتذكروا الإنسان the person will come to reality the person reality will hit him that day الله has descended for what to account the creation رب الأرض والسماء the Lord of the heavens and the earth has come down the one who knows يعلى مخائنة الأعيون وما تخف السدور the one that knows the creation's heart the one that knows what you're thinking that day is going to descend that he's going to interrogate you he's going to ask you questions and you can't run away from him and if you try to try your best to even do it اليوم نختموا على أفواههم وتكلمون أيدهم وتشهدوا أرجلهم بما كانوا يكسبون when you try to lie الله doesn't say you're lying all he does is subhanah what does he do he just conceals your mouth your mouth will be made like your forehead and guess what your body parts start to talk just to show you that your body is going to witness against you forget anybody else that's the type of day it's going to be وجي أيوم أيوم بجهنم some people are going to try to lie that day and they're going to say قالوا والله ربنا ما كنا مشركين we were not pagans we were not politists we were actually believers of yours and what would it be say to them قال أخسأوا فيها ولا تكلمون silence don't talk and they can't talk that day are we all together brothers وجي أيوم أيوم بجهنم يوم أيوم that day يتذكروا الإنسان man kind reality will hit him that day he will remember what he had left behind he will remember the days when he went against the commandments he will remember the days he fell into the prohibitions he will remember the day that he wasn't a true slave to Allah يوم أيوم that day يتذكروا الإنسان man kind will come to realize الإنسان وأنه له ذكراء what benefit will it hold for him that day what he remembers as they say in the phrase you are crying over spilt milk what can you do some people will result by saying to Allah قال رب يرجعوني oh Allah take me back I want to go back I promise you oh Allah بل بدأ لهم ما كانوا يخفون من قبلوا it becomes clear to them وبدأ لهم من الله ما لم يكون يحت سيبون things become clear to them and they say oh Allah take us back I promise you I reassure you oh Allah that I will do better I will follow your commandments I will stay away from your prohibitions that's what they start saying and Allah says بل بدأ لهم ما كانوا يخفون من قبلوا ولو ردوا لعادوا لمن who are what إنهم لكاد يبون Allah says even if their statement was taken on board and Allah took them back to the dunya they would have fallen in two they would have carried on from where they left off they would do exactly what they are saying that they won't do وإنهم لكاد يبون they are liars and a lot of times if you look at mankind they say I promise I promise I won't do this again I promise you give me this one chance just this one chance and I promise you I won't do it and he gets given that one chance what does the young little kid do and he falls into it again and his parent tells him I know you are going to do it tomorrow صح صح فرس yeah هاده he does it that's what the person is going to be that day may Allah protect us from the Hellfire may Allah make us from the righteous slave of His يقولوا the person who say يالي تني the word يالي تني brothers what does it mean it's called تمني تمني and in the Arabic language تمني it's for something which is مستحيل or شبه مستحيل it is something which is either impossible or improbable something that's most likely not going to happen are we all together brothers the person by him saying يالي تني he won't help him he won't benefit him يقولوا the person will say يالي تني he will cry that day he will wish he will say oh I wish I had sent ahead some good deeds for my life قدمت لي حياتي brothers pay attention here what is it that he will say I wish I put forward what is it that he wishes that he sent forward for that day عمل صالح righteous action he won't say I wish I had money he won't say I wish I had reputation he won't say anything else that today people are making so high things that our people are treasuring and admiring and thinking is what it really is that day that's not what the person can stand about the only thing he wishes righteous actions I wish that I put forward righteous actions I wish I did good فيومئذن that day لا يؤذب عذابه أحد ان انا ذا قراءة لا يؤذب عذابه أحد بفتح ذالي يؤذب يؤذب two different recitations ولا يؤثق وثاقه أحد that day لا يؤذب أحد how God punishes سبحانه وتعالى the severity of Allah's punishment brothers and sisters that day that day no one is able to show punishment and no one is ever able to punish like that the punishment of Allah is severe and no one is able that day to severely bind the creation tie them up the way Allah changed them up to do that Allah's عذاب that day brothers is very severe no one is able to overcome it no one can endure it it's too severe يا أياتها النفس المطمئنة there's a muqaddar hidden here there's a muqaddar hidden here there is something hidden within the ayah يا أياتها النفسي you qalu lah the soul that day it will be said to him that's the nafs that is tranquil the righteous soul it will be said to him إرجعي turn back to return it will be said to the righteous soul and then the nafs that is mentioned in the Quran how many types Allah mentioned three types of nafs in the Quran the first type is what here this one النفس المطمئنة the righteous soul the reassured soul that's the first type the second one is لا أقصب بيوم القيامة ولا أقصب بالنفس اللوامة نفس اللوامة نفس اللوامة is what is the one that blames himself all the time and the third one is وما أبرئ نفسي إن النفس لأمارة بالسوء الأمارة بالسوء those are the three nafs that I mentioned in the Quran this is the best one this is the one that the person used to work to I mentioned three النفس المطمئنة لا أقصب بيوم القيامة ولا أقصب بالنفس اللوامة and the third one is the surah to Yusuf وما أبرئ نفسي إن النفس لأمارة بالسوء the one that commands evil that's the tranquil one the second one is the one that's always always complaining why did you do this you shouldn't have done this نفس اللوامة blaming the person and the third one is الأمارة بالسوء it commands the person evil may Allah make us from what النفس المطمئنة the reassured soul the tranquil soul the soul of the righteous people it will be said to them إرجعي return to return to إرجعي إلى ربكي return back to your Lord go back to your Lord return back to your Lord what does it mean return back to your Lord it means the same way that you came from your Lord go back to Him everybody's going to come back to Allah Allah says كما بدأنا أول خلق نعيدوا وعدا علينا إلا كنا فعلنا the same way that we made you we created you you will return back to us and everybody brothers and sisters you will return to Allah and you will come back to Him حفاة أوراة you will come naked no circumcision you are not circumcised anymore and you will not be wearing no shoes no clothes nothing the way that you came out of the womb of your mother the way that you were brought into this world you had nothing you will come back like that عائشة said يا رسول الله oh messenger of Allah أوراة the people are naked will the men not look at the women and the women look at the men and the messenger said to عائشة يا عائشة الأمر أكبر مدارك the matters is big for somebody to be looking at another person's aura the issue is bigger than that for people to be focusing on each other's private parts that dates it's going to be overwhelming for the people it's تغاشية إرجعي تأم back to and return إلى ربكي to your lord راضية مرضية brothers pay attention here the person will not only enter jannah but what will they do you will return back to Allah and he is pleased with them سبحانه وتعالى نفس المطمئنة they will enter jannah and Allah is pleased with them سبحانه وتعالى turn back to your lord راضية you will turn back to your lord he is pleased with you and you are pleased with your lord سبحانه وتعالى ولي ذلك the scholars used to say ليس الشأن أنت عبة it isn't enough that you love Allah ولكن الشأن كل الشأن أنت حب but what really matters is that Allah loves you in return it isn't just about you loving Allah but what really matters is does Allah love you in return isn't that you are pleased with Allah what really matters is Allah pleased with you سبحانه وتعالى that is the question that you need to ask yourself فدخولي في عبادة it will be said to them and enter amongst my righteous slaves there are two تفسير of what it means فدخولي في عبادة there's two views according to the scholars the first view is every individual return back to your body فدخولي في عبادة return back to my slave meaning return back to the body that I own return back to your نفس go and return back to your what to the body that you were brought out of and we all together we all know the famous حديث that Imam Ahmad narrated in his Muslim بالحديث إبراهب العزم ألمام ابن كثير he mentioned in surah إبراهب يثبت الله الذين أاملوا بالقول سابتي في الحياة الدنيا وفي الآخرة ويضلوا الله ظالبين ويفعلوا الله ما يشاء لأن أأنه يتعالع وراء المساعدة أظننا فلأت عبادة ويدعك ويتم من مشاركة أنه وقت يضف على أين بفردن منلق ومتأكد منشف رأس وإبراهب لأي صحيح إبراهب إبراهب وإبراهب لأي صحيح إبراهب وإبراهب وإبراهب خلال مبن كذلك إبراهب في الدنيا وكتبوا معهم الأخيلا ويومائي لبعضهم لبعض العدو إلا المتقيم أنت تستطيع أن تكون with the righteous people carry on and be with the righteous people are we all together brothers? that's the second view that is the what? the second view go and be with the righteous slaves of الله سبحانه وتعالى I want to stop over a point and I want to conclude with it إن شاء الله وتعالى brothers the word عبت it has two plurals and I want those of you who are writing to write this is very beneficial the word عبت the word عبت has two plurals one plural is عباد and another plural is عبيت everybody is عبيت everybody is a what? عبيت that's one plural عبيت is the مملك the owned one he's owned everybody is owned by Allah سبحانه وتعالى and the second one is عباد not everybody wants to be the slave of Allah عز و جل to surrender to him to follow the commandments of Allah so the word عبت has two plurals عباد and عبيت the عبيت is the owned one whether he likes it or not we all together brothers everybody is like that Allah says in the ayah إن كل من في السماوات والأرض إلا آت الرحمن عبدا everybody will come to Allah the day of judgment as a what? as a عبيت owned by his master he has no way out of it none Muslim, Muslim doesn't matter the second one is عباد عباد عباد is for the one who surrenders to his Lord follows the commandments of his Lord stays away from that which his Lord told him to stay away from who is submissive this is عبيت عباد that plural is generally used for that and my beloved brothers and sisters if the people want to know what is in being from the عباد of Allah عز و جل everybody would work hard to be from it and everybody would exert every effort that they had and I'm going to mention إن شاء الله و تعالى I'm going to mention eight things that Allah chose to give to his عباد those who have submitted to him the first one is الله يحفظهم Allah will protect them سبحانه و تعالى from what? from Shaytan Allah said to Shaytan ليس لك ليس لك عليهم سلطان الله says ليس لك عليهم سلطان إلا من اتبعك من الغاويل إن عبادي ليس لك عليهم سلطان you have no strength over them you can't do anything to my عباد الله is protecting them Shaytan can't do anything to them he can't possess them he can't enter them because what are they? they submit to their Lord they follow the commandments they did what they were told to do and they stayed away from what they were told to stay away from إن عبادي ليس لك عليهم سلطان the second thing is الله يلطف بهم الله is gentle towards them الله is what? he is gentle to his slaves سبحانه و تعالى and Allah said in the ayah الله لطيف بعباده الله is gentle to what? عباده عباد are we all together brothers? the third one is الله يكون قريبا من عباده الله تعالى he is close to his slaves he is close to them و إذا سألك عبادي عني فإنني قريب أجيب دعوة الدعين دعون و إذا سألك if my و إذا سألك عبادي when my slaves ask me where am I? I am close the fourth one is الله يغفروا الدنوبة الله تعالى he forgives their sins قل يا عبادي الذي لأسرفوا على أنفسهم لا تقنطوا من رحمة الله إن الله يغفروا الدنوبة جميعا إنه هو الغفور الرحيم قل يا عبادي الذي لأسرفوا those who have transgressed who have exceeded their limits went against Allah's commandments they didn't do what they were told to do they didn't stay away from that which they were told to stay away from don't give up on Allah's mercy لا تقنطوا من رحمة الله إن الله يغفروا الدنوبة جميعا الله forgives all of the sins سبحانه وتعالى الله also he accepts their repentance الله he's a servant الله يقبلوا توبةهم الله accepts their towba سبحانه وتعالى وهو الذي يقبلوا توبة عن عبادي ويعفوا عن السيئات وهو الذي يقبلوا توبة عن عبادي عبادي all of these words in all of these ayats I'm mentioning what the word عباد this is the things that are for them الله تبارك وتعالى الله يرحمهم الله has mercy upon them سبحانه وتعالى نبعبادي أنني أنا الغفور الرحيم أما نبعبادي أنني أنا الغفور الرحيم in both ways you can read it inform my slaves that I'm forgiving what did Allah use نبعبادي أنني أنا الغفور الرحيم number 7 الله يأملهم يوم الفزع الأكبر الله تبارك وتعالى will give them reassurance الله will give them safety that day when people's hearts and mind and the people are stressed الله says يا عبادي لا خوف عليكم اليوم ولا أنتم تحسنون يا عبادي my slaves upon you is not fear upon you today is not to be concerned and worried that's 8 الله الله تبارك وتعالى يدخلهم الجنة he will place them into jannah and will he only put them into jannah he will take them to a jannah that no one has ever seen or heard or even knows what it looks like الله تبارك وتعالى he said جنة عدنين التي وعد الرحمن عباده بالغيب جنة الله has prepared it for his slaves and also Bukhari and Muslim both narrated روش شاي خالي من حديثي أبي هريرا that the messenger said قال رسول الله صلى الله عليه وسلم قال الله تعالى الله سد أعددت لعبادي الصالحين ما لعين الرأت ولا أودن سمعت ولا خطر على قلب بشر I have prepared for who أعددت لعبادي الصالحين I have prepared for who لكن my righteous slaves what have I prepared for them that which his eyes have never seen his have never heard of and has never come to the heart of any individual ولي ذلك because of those points القاضي عياذ يحسبي رحمه الله he said وَمِمَّا زَادَلِ فَخْرَنْ وَتِيهَنْ وَكِتُ بِأَخْمَصِيْ أَطَأُ الثُرَيَّة دُخولية تحتقولك يا عبادي وأنسيرت أحمد لي نبيا what makes me so happy and what makes me so happy and what makes me so joyful and so happy it is what and makes me feel like I am walking on the stars I am walking on the mood is what it is because وَمِمَّا زَادَلِ فَخْرَنْ وَتِيهَنْ وَكِتُ بِأَخْمَصِيْ أَطَأُ الثُرَيَّة دُخولية تحتقولك يا عبادي because I am under the title of يا عبادي this makes me so excited وأنسيرت أحمد لي نبيا and that نبي الله محمد you made him my prophet that has made me so happy and that has made me so joyful and Imam Qadriyyad said that he Allah said فدخولي في عبادي brothers be from the slaves of Allah ولي ذلك the time that نبي الله محمد was at the best positions for him in any other title except the word عباد سبحاد الذي أسرى بعبده the prophet was physically taken up to إسراء المعراج he has reached a level even جيبليل couldn't reach Muhammad I can't pass this level only you can go he reached that Allah referred him as a what slave when the Quran was coming down on him الحمد لله الذي الحمد لله الذي أنزل على عبده الكتابة ولم يجعله عوجا the one who sent down the book he is slave that's the best time the Quran is coming down on him Allah referred him as a slave when the prophet Muhammad stood up to give دعوة this is the best time what did Allah say ولم قام عبد الله يدعوه كاد يكونون علي لبدا when my slave stood up to give دعوة all those times Allah referred him as a what that's the best title that you can be given and that is it is that title brothers that the atheists the ملاحظة they want to take away from you they don't want you to be a slave but you know what they want you to be a slave to yourself a slave because everybody is a slave whether he likes it or not that's why ibn al qayyim said هربوا من الرق الذي خلقوا له فبلوا برق النفسي وشيطاني they ran away from being slaves to Allah and so they became slaves to their wins and desires and they became slaves to shaitan so now you pick you pick do you want to be a slave to Allah and your heart is going to find contentment and joy and happiness or do you want to be a slave to your own نفس and shaitan and all you are going to find is destruction and torment and hardship and stress and suicidal thoughts depression and anxieties and you name the mental illnesses out there will be afflicted onto you الله سبحانه وتعالى فدخلي في عبادة ودخلي جنة and it will be said to the نفس المطمئنة it will be said to them and enter to my jannah and enter my paradise we finished insha'Allah وتعالى the surah insha'Allah we will be carried on from surah to the ballad anything that I have said that was wrong and incorrect is from me a shaitan and Allah his message are free from it سبحانك اللهم بحمدك أشهد ولا إله إلا الله أستغفروا وأتوب إليه