 وما تأتيهم من آية من آيات ربهم إلا كانوا عنها موارضين وإذا قيل لهم أنفقوا مما رزقكم الله قال الذين كفروا للذين آمنوا أنو طعموا ما لو يشاء الله أطعمه إن أنتم إلا في ظلال مبين ثم تبدأ جديد جديد ويقولون متى هذا الوعد إن كنتم صادقين لذلك أول آيات سؤال No. 41 to No. 44 يتحدث عن وآية لهم أن حملنا ذوريتهم في الفل كيل مشحون ومساعدة لهم هو that we carried their progeny in the full laden arc وخلقنا لهم ممسله ما يرقبون ونحن قرأنا لهم just like it that which they board and sail we created for them the like they are of upon which they ride وإن شق نغرقهم فلا صريخا لهم ولا هم ينقذون and if we will we drown them such that they would have none to call upon and would not be saved إلا رحمة منا save as a mercy from us ومتاعا إلا حين and an enjoyment for a while so this is the third ayah that Allah سبحانه وتعالى mentioned in Surat Yasin وآية لهم أن حملنا ذوريتهم في الفل كيل مشحون and a mighty sign unto them is that we board their seed in the full laden arc the sign unto them is that we carried their progeny in the laden arc another sign for them is that we carried their seed in the laden arc these are various translations of the of the ayah so here we have few words that we're going to stop on after we explain the general meaning of the ayah we're going to pause on the word آية what does the ayah mean and we talked about it briefly before today inshallah will will pause on it and talk about the word and then the word and the word so we'll talk about the word so in the first that we carried their progeny we carried their children we carried their seeds so the question we want to ask is the word in Arabic it means usually means it means a giant ship a huge ship a big ship but in reality in the past there was only one ship which can be described as full which can be described as a huge big giant ship which is a ship that Noah عليه السلام built الله سبحانه وتعالى in Surah Tu Rahman says وَلَهُ الْجَوَارِ الْمُنْشَاءَاتُ فِي الْبَحْرِكَ الْعَلَامِ his are the moving ships that float high as mountains on the sea in the past ships were not as big as mountains they're not as big as the way they described in the Quran by Allah سبحانه وتعالى except for the ship that Noah عليه السلام built and these ships these giant ships did not exist at the time of the Prophet عليه السلام and those that were present at his time did not board these ships وَلَهُ الْجَوَارِ الْمُنْشَاءَاتُ فِي الْبَحْرِكَ الْعَلَامِ in Surah Tu Rahman and his are الجواري الجواري is the plural of Jaria Jaria is the name of the ship the swift coursing ships it sails at a very high speed الْمُنْشَاءَاتِ they're built loftily they're constructed they're architected في البحري on the sea كل أعلام as towering landmarks as towering landmarks peaks like mountains high as mountains and we created for them just like it we created for them just like this huge ship so what is it that just like it at the time of the Prophet عليه السلام there was nothing like it camels are not like it horses are not like it cows and cattle are not like it they're not as huge and as big as full so this kind of huge carrier huge vessels that can carry people did not exist at the time of the Prophet صلى الله عليه وسلم and did not exist in any of the animals or vessels that they used to have yet الله سبحانه وتعالى says وخلقنا لهم من مثله ما يرقبون ما يرقبون and left it ambiguous ما يرقبون I did not clarify for them because it would be whatever would be described would be foreign to their understanding because had he said aeroplanes they wouldn't know what aeroplanes mean had he said trains they wouldn't know what trains mean had he said trucks big trucks they wouldn't know what trucks mean had he said cargo ship they're not familiar with cargo ship had he said cruise ship there are cruise ships today that are built to accommodate 18,000 people and 20,000 people and 30,000 people huge ships and the text this ayah number 42 وخلقنا لهم من مثله ما يرقبون is left ambiguous so that all modes of conveyance and all modes of transportation that continue to be invented right through the day of judgment get to be included therein النصوم افتوح the ayah indicated it's still open it could include any modern means of transportation whether in the sea or on land or in the air and this is similar to the saying of Allah سبحانه وتعالى in surah to nahl chapter 16 verse 8 where he says وَالْخَيْلَةَ وَالْبِغَالَةَ وَالْحَمِيرَةَ لِتَرْكَبُوهَةَ وَالْزِينَةَ وَيَخْلُقُوا مَا لَا تَعْلَمُونَ he says وَالْخَيْلَةَ the horses وَالْبِغَالَةَ mules وَالْحَمِيرَةَ donkeys لِتَرْكَبُوهَةَ for you to ride وَزِينَةَ and for you to use for sure and then he says وَيَخْلُقُوا مَا لَا تَعْلَمُونَ and other things that he creates that you know nothing about at that time and the future will keep on showing us what Allah سبحانه وتعالى can create and what we as humans can assemble because we don't create anything from scratch we assemble raw materials so we integrate the integration is what we do so in every generation every century in every era the words of Allah سبحانه وتعالى gets clarified little by little gradually let's go back now to the word آية أنَّا حَمَلْنَا ذُرِيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونَ the word آية has multiple connotations إِمَا مْكُرْتُوا بِيْ مَنْشِدَنْهِسْ تَفْسِرْ three of those connotations said each and every aya connotes عِبْرَة i.e. an example a lesson a message something to learn from each and every aya the second connotation of aya that it indicates a blessing نعمة وَآيَةٌ لَهُمْ and the third connotation of aya that it connotes it connotes there's a connotation of inzara there's a connotation of warning there's a message وَآيَةٌ لَهُمْ so these are the connotations of aya multiple connotations وَآيَةٌ لَهُمْ number one is it's an example it's a message i.e. benefit from this learn from this message learn from this aya the second connotation it's a نعمة الله سبحانه وتعالى is telling us about his favours and his blessings that he showered us with and the third connotation is inzara there's a warning behind these aya آيات لهم. The word آية means it's an amara. But not just any amara or a sign. It means a sign. It's a token, it's a mark. But not just any sign or mark. With the word آية there are two things being at work here. There is something apparent and something not apparent. But they're inseparable. So آية signifies any apparent thing inseparable from another thing that is not equally apparent. So that when we perceive what is apparent we also perceive what is not apparent. And that what is not apparent cannot be perceived by itself. So the آية acts as a mean for us to achieve or to perceive that which is not apparent. And had the آية not being there that which cannot usually perceived would not be perceived. So when the two things that which is apparent and that which is not apparent if we perceive that which is apparent the intellect perceives that which is not apparent. وآية لهم So آية is علامة is an apparent sign that once it's known that which is not apparent that which is more subtle becomes known. So an آية actually points to something beyond itself. We should not stop at the آية. That's why each verse in the Quran is called an آية. And there is a pedagogical reason behind this when we have Islamic schools when we teach when we instruct when we learn we usually focus on three questions. Why, what and how. Why do we teach? What do we teach? How do we teach? Why do we learn? What do we learn? How do we learn? So when we teach our children usually we move from what is apparent to what is not apparent. We tell them ابل and an apple equal two apples. This is something sensory they can perceive through their senses. They're not yet ready at abstracting things. Once they're ready we move them on to mathematics or arithmetic one plus one equal two. We move from the tangible to the non-tangible. And same thing here with the آية. Something apparent allow us to perceive something that is not apparent. Had it not been for the آية that other thing could not be perceived on their own. So in the Quran for example we say that what is an آية is an آية is a collection of words in the book of Allah SWT but they're not just a collection of words they're connected an interrelated form of words in the Quran because each آية is a sign for something else. And the word آية is derived from something called تأيي and تأيي means the ثبوت i.e. firmly settled and established. It's so apparent that it's well settled and doesn't fade away right away. So it remains as a sign for other people and future generations. It's like an آية settles in a place and becomes apparent that which is not apparent now can be perceived by the intellect and people can draw lessons from it. So an آية indicates something beyond it behind it. An آية is something by which something else becomes known. وآية لهم أن حملنا زوريتهم في الفلك المشحون أن حملنا زوريتهم في الفلك المشحون وآية لهم We mentioned last time that every time we see a tankir in an indefinite word we ask ourselves why because in an indefinite word it means there is an omission. What kind of omission? The connotation here that this is not just any sign وآية لهم أن حملنا زوريتهم في الفلك المشحون. So this آية indicates it's a mighty sign. It's a great sign. It's not just a simple sign. And that's one of the styles or one of the method of teaching. So this آية what does it indicate? It indicates that Allah is Almighty. It's powerful. And not only that He showered us with blessings because He allowed us to sail on the sea and not drown. So it points toward the attribute of Allah سبحانه وتعالى and His Majesty. And then resurrection comes as a result of that. If this آية is mentioned to remind the disbelievers that resurrection is true. Why do people refuse to accept resurrection? What are the reasons behind people not accepting that there is life after death? What could be the potential reasons? Number one, either they believe there is no God. That could be one possibility. Number two, maybe they believe there is a God somewhere but He's important. He can't do this. He can't cause people to... He can't bring people to life after death. Or perhaps there is a God and He's not important. He's omnipotent but He doesn't want to. Or there is a God and He's not important. He's omnipotent and He wants to but did not tell us, did not inform us. These are possibilities. Or that there is a God and He's omnipotent and He wants to resurrect us after death and He informed us but we are heedless. Those are the possibilities. Why do we deny resurrection? Do we think that Allah is not capable of doing so? Like in many surahs these believers had doubt about that and they came to the Prophet and will come later and they brought a bone and they crushed it to dust and said, can Allah revive this after it became dust? It was inconceivable for them that Allah could do this. وآية لهم أنّا حملنا أنّا This is the royal way the way of Azamah the way of majesty أي أنّا حملنا أي وي none other than us It's an exclusive form. حملنا زوريتهم We carried their children their progeny. How did Allah carry their progeny? And we read before وأنّه لما طغى الماء وحملناكم في الجارية They weren't there at the time of Noah حملنا زوريتهم is because he carried their ancestors and we were in the loins of their ancestors and to mention progeny and زورية is more emphatic to show the blessings on them. Why is that? Because we love our children Our children are very dear to us Usually people love themselves and love their children more than anything else even more than their great-great-grandparents It shows this connotation that since humans love their children and they love themselves more than anything else It shows the blessings of Allah and he bestowed on us Now the word زورية is an interesting word because we have four potential roots for this word We have the word زارع with the Hamza يزرأكم في يزرأكم في And we have the word زارو and we have the ayah وزارياتي زروع وصورة وزاريات And we have the word زارية is similar to زارو We have a root word also called زر or زراع عالم الزر the realm of زر and from this word comes the word زرا atoms, tiny things minute particles So the word زراع the word زراع implies creation All of these words imply creation الله سبحانه وتعالى says in the Quran وَلَقَدْ زَرَأَنَّ لِجَهَنَّ مَا كَثِيرًا مِنَ الْجِنْنِ وَالْإِنْسِ وَلَقَدْ زَرَأَنَّ We have created We have created But the word زراع connotes multiplication connotes the idea that he made the human race numerous It's not just one or two people It's billions and trillions of people وَلَقَدْ زَرَأَنَّ لِجَهَنَّ مَا كَثِيرًا مِنَ الْجِنْنِ وَالْإِنْسِ We have created for her many of the gen an uncountable number of people of the gen and of mankind ا.e. الله سبحانه وتعالى and this surah will say يَزْرَأُكُمْ فِيه يَزْرَأُكُمْ فِيه one of the surahs and after surah الحج says he multiplied and made numerous means he multiplied you يَزْرَأُكُمْ فِيه multiplied you thereby by making of you because here it says وَاَيَتُلَّهُمْ اَنَّا حَمَلْنَ زُرِّ يَتَهُمْ فِي الْفُلْكِلْ مَشْحُونَ يَزْرَأُكُمْ فِيه يَزْرَأُكُمْ فِيه يَزْرَأُكُمْ فِيه from what? multiplied you thereby from what? i.e. from the pairing من الزكورة والأنوسة is by making you of pairs males and females so it's like pairing the male with the female becomes like a fab line becomes like a manufacturing process i.e. he creates you and sustains you Allah creates a human being by means of a human human procreation how does it occur through the pairing of spouses so that you may multiply فِيهِ in it in it therein i.e. here it means through it through the pairing i.e. Allah multiplies us multiplies you through the mates that he appoints so this word زارع implies multiplication implies numbers huge amount of numbers and as ذورية it's we observe in it that this huge amount of numbers and multiplication the word زارع when you have the سورة with زارية talks about scattering it's like the winds scatter things so the رية Allah made the رية and scattered it in the earth and dispersed it in the earth in سورة الشورة we just read the ayah Allah says فلطروا السماوات والأرض جعل لكم من أنفوسكم as waja is the originator of the heaven and the earth he has made wives for you from your own selves and made mates for livestock of their own kind thereby showing you forth in multitudes يزراعو كنفي from the pairing between mates whether humans or livestock and then he says nothing is like unto him ليس كميس ليه شيون وهو السميع البصير nothing is like anything remembering him or resembling him and he is the all hearing you all see him يزراعو كنفي and the word was زاريات زاروة and the third word is زرار or زر and this word زر is an interesting word because it indicates the smallest of ants the small red ants so it signifies also the minute particles the modes that are seen in the ray of the sun that enters through an aperture so it means it's like saying الله سبحانه وتعالى it sprinkles you it's like when you sprinkle salt on type of food on type of steak when you sprinkle peppers on type on top of any kind of food here الله سبحانه وتعالى sprinkles you and scatters you in the earth like salt over food i.e. he spreads you الله سبحانه وتعالى spreads his servants or mankind upon the earth all these words are showing us the bounties and the blessings of Allah سبحانه وتعالى and the words are chosen because it's for a human nature to love ourselves and love our children وآية لهم إن أدنا حملنا زورييتهم في الفل كل مشحون في الفل كل مشحون as we mentioned this word fork is usually reserved in the Quran to refer to the ark that Nooh alaihi salam built so this word usually refers to Noah's Ark by which الله سبحانه وتعالى preserve humanity and thereby all of humanity so as we mentioned this word fork implies a huge ship a giant ship but this giant ship is sailing very fast in a flood and for something to sail very fast it must sail and follow a very precise path and course and doesn't deviate from it otherwise something can happen and the word fork also implies something curve there's a curvature either the path is curved or the ship itself is curved but there are many words for ships that are used in the Quran there's a word for ships that's called Safina in the Quran الله سبحانه وتعالى says نوحا إلى قومه فأخذهم الطوفان وهم ظالمون so we sent Noah to his people and the flood seized them the deluge took them huge flood ولقد رسلنا نوحا إلى قومه فلبس فيهم ألف سنة إلا 50 عام he remained among them for over 950 years فأخذهم الطوفان وهم ظالمون as they committed wrong as they were wrongdoers that's their nature فأنجي نهو أصحاب السفينة here he's referring to the fork the Noah's Ark as a safina فأنجي نهو so we saved him then we saved him and the companions of the ship those of the ark وجعلناها آية للعالمين and we made it the ship하고طفون جميل دبر Kelly يقطожون so now, what I chose اذن فهكلona as it was منطقة منطقة وfrom it منطقة اقول وبيعر نقطいて ديجى وخerry دايرة يترب the water off. أي شيء سوف يفشل. أي شيء سوف يفشل ادهير to the surface of another thing. سفنة comes from قشرة when you peel something off something else. قشرة هو سفنة هو he divested it. He stripped it off. or scraped it off. or rubbed it off or abraded. يترب it's outer covering. So here the ship is called saffina because it pears the surface of the water. It is also called jaria with respect to jari, with respect to running and racing. إن لما طرى الماء حملناكم في الجارية. إن لما طرى الماء when the flood rose high, we saved you in the floating ship. when the flood rose high, when the deluge flooded over. طغل ماءو. A severe flood. الله سبحانه وتعالى. So here in this ayah, the word فولك مشحون is not appropriate. Because طغل ماءو. And if the folk is fully loaded and were packed like sardines, then one might think that it's gonna sink. Now the word جارية now, it's more appropriate to the context that although there is a flood, although that it's flooded over, this huge ship is sailing at a very high speed. And not sinking, even though it's fully loaded. And also it's called الفولك. And what's interesting about this word also, that it is used for both singular and plural. The singular is called فولك and the plural is called فولك. And the الفلام is للعهد. Here. وآية لهم أن حملنا زوجيتهم في الفولك المشحون. This is an ayah. All of humanity was saved because of this. And then it says. وخلقنا لهم من مثله ما يركبون. من مثله. Just like it, just like this huge ship. And not only that, he taught. He taught mankind. He taught humans. All the laws and all the principles by which they can make great ships, huge ships, and yet don't sink in water. Some ships where they weigh tons. Yet they still float. وخلقنا لهم من مثله ما يركبون. And this man is a man of explication, is man bayaniya. And then it says. وإن شاء نغريكهم فلا صريخ لهم ولاهم ينقذون. الله سبحانه وتعالى out of his favor, out of his grace, He created these laws, these physical laws and taught these laws to us so that we can make ships that float and sail in the sea and in the ocean. And had he wished, he could have changed these laws. Had he wished, he could not have created these laws. Had he wished, we could all drown. In principle, الله سبحانه وتعالى as well can do anything. وإن نشاء نغريكهم فلا صريخ لهم ولاهم ينقذون. Let's read the translation and see if we can together try to see what the ayah is telling us. The ayah is saying that Allah can drown people at any moment. And in this sense, it's a reminder that our lives can end at any moment. It's in Allah's hands. وإن نشاء نغريكهم. If we wish, we can drown them. And did we will, we had drown them. وإن نشاء نغريكهم فلا صريخ لهم. So none could come to their screams for help. ولاهم ينقذون nor one of them be ever saved. There is no one to help them and they cannot be saved. They would have none to call upon and would not be saved. It's not only that he says وإن نشاء نغريكهم I.e. Allah could drown them in a moment. And it can happen so fast to the point that they would not be able to scream to say and to call for help. And if they were able to scream there would be no one to save them. There would be no one to help them. ولاهم ينقذون and they cannot be saved. إلا رحمة مننا إلا رحمة مننا This is a form of exclusion. And we're going to talk about this form of exclusion. إلا رحمة مننا Only by our mercy can they be reprieved to enjoy life for a while. إلا رحمة مننا ومتاعا إلا حين. But only for mercy from us. And this mercy is a mighty mercy. رحمة is an indefinite word. And if it comes to those who are about to drown it's a mighty mercy. And an enjoyment till the time. So here in this translation it translated إلا as بط or lacking in Arabic. And this exclusion, we have two forms of exclusion in Arabic. It's a connected form of exclusion or a disconnected form of exclusion. An exclusion that is connected it's an exclusion wherein the thing being excluded is part of the group. So if I say everyone stood up except John. John is part of the group. So the one being excluded is part of the group. If I say everyone stood up except the dog. The dog is excluded but is not part of the group. There is complete differentiation between this element and the group as a whole. That's called أستثناء المنقطة. Disconnected. The thing being excluded is not part of the group. فسجد الملايكة كلهم أجمعون إلا إبليس. It's not part of the group. It's called أستثناء منقطة. Is the exclusion here منقطة or مطصل? Is it connected or disconnected? Is this thing being excluded part of the group or not part of the group? وَلَوْنَ شَأْ نُغِكْهُمْ فَلَا صَرِخَ لَهُمْ وَلَا هُمْ يُنْقَزُونْ إِلَّا رحمةً مِنَّا إِلَّا رحمةً مِنَّا Any thoughts? And what would be the meaning? It says here وَإِنَّ شَأْ نُغِكْهُمْ إِنَّ شَأْ So the question is why did the people of Noah were drowned? Why were they drowned? Because they denied the message and for they got to a point where they crossed this threshold. So there is an implicit there's an implicit warning here there's an implicit warning that if you act like the people of Noah and he is reminding us of all the blessings and that he he preserves them and preserves their progeny and then he says وَإِنَّ شَأْ نُغِكْهُمْ So this is a hypothetical question إِنَّ شَأْ نُغِكْهُمْ Usually in hypothetical matters the word in is used not the word either either is used for something that's likely to happen But the issue here إِنَّ شَأْ إِنَّ شَأْ لَمْ يُعلِّقْ لَعَلَ المشيئة Like usually if I if let's say a parent wants to discipline a child he says Now if you do this if you do this you're going and I want to discipline you I'm going to ground you But here there is nothing like this I didn't say if you do these things and I want to discipline you we're going to ground you What's the connotation? The connotation is on our part on the part of humans we've done everything like we deserve to be punished What is left is only the for him to wish because on our part we've done everything that we shouldn't do that we shouldn't do and if God wishes to execute his will then who could save him فلا صريخ لهم ولا هم you can and humanity have fallen into sin and have committed wrongdoing too much to the point that you know on their end they fulfill the conditions now it's only Allah SWT whether he wishes to you know take them to task or not so he did not tell them if you were to disobey and if you were to carry on in disobedience and if I were to wish for you to be destroyed then I will destroy you No he didn't say that yet he just only the machia because from our side everything is ready everything is ready فلا صريخ لهم فلا صريخ لهم the word صريخ there's a difference between صريخ and مغيس مغيس somebody who helps somebody who helps whether you're screaming or not but صريخ is someone صريخ here at the Wazen fa'il it follows the template of fa'il and it means مصرخ it means an active participant so it's someone that comes to remove or to ease my screaming my screaming but the مغيس is someone who helps whether I'm screaming or not so he said فلا صريخ لهم they would be punished in a way that they will be they can have no صريخ no one can come to remove their screams if they were able to scream the punishment is so severe that it needs someone who's really an expert to remove that punishment وَلَا هُمْ يُنْ قَزُونَ this is more general وَلَا هُمْ يُنْ قَزُونَ that neither via صريخ neither via any other method or any other ways so what's left then what's left what's left what's left is only our mercy only the mercy of Allah only our mercy and this is اِسْتَسْنَاء مُنْ قَطِعَ it is disconnected there is complete distinction between the mercy of Allah and any other help that could come we could also make it اِسْتَسْنَاء مُنْ قَطِعَ and some of the Mufassirun the commentators like as the Makhshari and Abu Surud and others have said this could be also اِسْتَسْنَاء مُنْ قَطِعَ the mercy could be part of the group but then they had to do some gymnastics in terms of connotations to make it work so let's take it first as اِسْتَسْنَاء مُنْ قَطِعَ اِسْتَسْنَاء مُنْ قَطِعَ and some of the Mufassirun اِسْتَسْنَاء مُنْ قَطِعَ and some of the Mufassirun are connected form of exclusion i.e. the mercy of Allah اِسْتَسْنَاء مُنْ قَطِعَ is completely separate and distinct from any help or any helper that could come this is more powerful يعني only the Lord of Means because means now will not help you because the helpers are all means it says in the Quran in Surat Al-Qasas الله سبحانه وتعالى says chapter 28 verse 86 it says إلا رحمة من ربك وما كنت ترجو you yourself could not have expected رما كنت ترجو أي او رفت you were not hoping or ever hoping أن يلقى إليك الكتاب that the scripture for the scripture for the book to be cast on to you to be sent to you the Prophet ﷺ was not expecting to receive a message إلا رحمة من ربك أي ايه he did not expect in the first place in principle but رحمة الله the mercy of Allah is what caused this book to come to you this is the snack moon kadra it's disconnected this أي رحمة being excluded is not a part of the group which is hoping so it came only as a mercy from your Lord rather it only came as a mercy a mighty mercy from your Lord and similarly in the story of Ibrahim ﷺ we heard the same thing وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَنْ يَشَاءَ رَبِّي شَيَّا إِلَّا أَنْ يَشَاءَ رَبِّي شَيَّا so that's what the commentator says nothing can save them except that if we wanted them to be saved only our mercy could save them that's the meaning وَإِنَّ شَاءَ نُغْرِكُونَ and our part like خلاص we've done we deserve to be drowned but what's left only is the will of Allah ﷺ and if the will of Allah was to was to happen then nothing can save us but if Allah ﷺ wanted us to be saved only his mercy can save us and the remote possibility why وَمَتَاعًا إِلَحِينَ but only for a mighty mercy from us an enjoyment till the time متاعًا متاعًا the word متاع is usually used to refer to enjoyment إلا رحمة مننا the word رحمة connotes that if if help was to come what would be the only cause and the only reason for help is رحمة that's the only reason because from their end they don't deserve it but if they were to be saved only through the mercy of Allah ﷺ وَمَتَاعًا إِلَحِينَ the word متاع indicates anything that is benefited from so the question is does the word متاع or connotes that it lasts or connotes that it is it's short for a very short period of time short and respect to art because in the language متاع usually indicates that it's going to last so we say متاع is different than لزة is different than لزة i.e. enjoyment pleasure it lasts longer than pleasure متاع so you say متاع النهار so the day became advanced متاع النهار the day started in the morning and then continued the sun became high the day became advanced the sun being high i.e. before the declining of the sun from the meridian we say متاعنا بحياتي oh Allah let us enjoy the life of our children our scholars متاعنا بحياتي i.e. you're making a du'a for them to live to live a long time sometimes it's used when a husband gives a gift to his wife to his spouse something called متاع when they divorce or when they have something he gives them a gift after some conflict so that she can enjoy it for some time so something benefited from or profited by it متاع indicates that we had the benefit of use, of enjoyment i.e. it's anything useful or advantageous usually it refers to household household items household goods utensils we say متاعنا بحياتي so when you buy furniture for the house it doesn't last one day it last years متاعوا السفر things you take on your journey it's supposed to last for as long as your journey lasts so it's not something that you use once and then it disappears disintegrates but here it says إلى حين for a while and an enjoyment till the time and this is this is the style of the Quran every time the Quran mentions a متاع or an enjoyment always reminds us that this enjoyment will not last forever but it will last but until the time and it says إلى حين I did not say حتى حين because إلى has mostly it connotes that as soon as what's after it comes it finishes, it ends but in the story of Sayyidina Yusuf it says لنس جننه حتى حين use the word حتى has a different connotation than إلى they did not say إلى حين قال تعالى إلا رحمة مننا ومتاعا إلى حين but this word متاع is never used in paradise because the word متاع it lasts but there will come a time where it will disappear so Allah SWT and the Quran never refers to the enjoyment in paradise as متاع He calls it نعيم نعيم والجنة and نعيم has different connotation than متاع going through the Surah I hope and shout out that we will get an appreciation of how the Quran uses words that's the first section from verse 41 to verse 44 وآية لهم أننا حملنا ذوريتهم في الفولك المشحون وخلقنا لهم من مثله ما يرقبون وإن شأ نغيكهم فلا صاري خلهم ولا هم ينقظون إلا رحمة مننا but لكن إلا رحمة مننا وإن هذا يحدث فقط بمتاعا إلاحين سيكون لدينا انجومن في الوقت now compared to the hereafter as you mentioned it's short compared to the hereafter then comes verse 44 45 and 46 and verse 47 and here we have a conversation وإذا قيل لهم اتقوا ما بين ايديكم وما خلفكم لعلكم ترحمون وما تأتيهم من آية من آيات ربهم إلا كانوا عنها معردين this ayah 46 is an amazing ayah it has so many emphasis and it tells us a lot about the nature the human nature of some disbelievers and then verse 47 وإذا قيل لهم أنفقوا مما رزقكم الله قال الذين كفروا أنه طعموا ما لو يشاء الله أطعمه إن أنتم إلا في ضلال المبين and verse 47 those that that reply have been spelled out as الذين كفروا قال الذين كفروا and verse 45 and 46 those that turned away we were not told who was here who they were and إن شاء الله will try to discover who they were. وإذا قيل لهم التقو ما بين إيديكم وما خلفكم لعلكم ترحمون and when they are told beware what befell those before you and what shall befall you hereafter that happily may find mercy when it is said to them be mindful have تقوى of that which is before you and that which is behind you that happily may receive mercy when they are reminded beware of what lies before and behind you لعلكم ترحمون and says the word لعلكم ترحمون not the word عسى and ترحمون not the word لكي ترحمون so that you will receive mercy لعلكم the word لعلكم has a different connotation so what happens وما تأتيهم من آية من آيات ربهم إلا كانوا عنها معرضين they ignore every single sign that comes to them from their Lord so nor does a single verse a single آية وما تأتيهم من آياتين now if you recall the meaning of آية bring it to mind here I talked about it earlier on in the session وما تأتيهم من آية وما تأتيهم من آية of their Lord save from it are they turned away so here what are we dealing with we're dealing with a group of people that they like an art type they like a prototype if you understand this group of people it applies to all groups of people that are similar to it and in these verses Allah says tells us about their character their traits their nature their behavior the way they think the way they respond the way they react it says what does the ayah says وإذا قيل لهم and when they are told who's telling them and why is it in the passive وإذا قيل لهم why is it in the passive it did not say وإذا قال اللذين آمنوا لللذين كفر said when they are told why do you think it's in the passive وإذا قيل لهم التقو وإذا قيل لهم أنفقو why do you think it's in the passive so it's it's the style here in the passive to indicate this is their answer regardless of whoever remind them or give them advice because if it said وإذا قال اللذين آمنوا لللذين because someone might say well they hate the prophets and that's why they don't want to listen to him or if the believers told them they say well they're in conflict with the believers that's why they're not listening to them but وإذا قيل لهم regardless of the source of the advice their nature is not to accept it even if it comes from their friends even if it comes from people they like so it's not because they dislike the prophet or dislike the believers or dislike other people and if it were to come from people they like they may follow it no no no they do not accept the truth irrespective of where it comes from وإذا قيل لهم وإذا قيل لهم you see that sometimes you put it in the passive because the person is known or sometimes because you don't want to say who he is or sometimes because it doesn't matter who he is they're not going to accept وإذا قيل لهم اتقو اتقو and not spelling out the one that reminds them avoids this misconception or misunderstanding well maybe because they don't like him they don't like to hear the truth from some people وإذا قيل لهم اتقو so how they react to things he said اتقيل لهم when somebody advices them when somebody reminds them whoever whoever it is and tells them اتقو ممعنة اتقو what does اتقو means اتقو means shield yourself construct a shield construct a buffer ضعو وقاية construct a fence a wall that can shield you and protect you from this pleasure of Allah or the punishment in the hereafter or the punishment that previous generations receive مابينا ايديكم وماء خلفكم these words actually مابينا ايديكم وماء خلفكم these are it gets repeated often in the Quran and every time it means something different so to explain it usually it's not easy you have to look at the context because it also came ياسين it came three times وجعلنا من بين ايديهم سدن ومن خلفهم سدن بين ايديهم ومن خلفهم but there it means something else إن نحيو نحيو الموتر ونكتو ماء قدمو وآسارهم also there it means something else so one can even write an article a paper on the various connotations of مابينا ايديكم وماء خلفكم in the Quran because it has many multiple connotations here it could mean مابينا ايديكم it could mean the future it could refer to the future it could also refer to the past let's take the future مابينا ايديكم the future punishment and it is so real that it is like in front of us مابينا ايدينا ومن خلفكم past punishment because we are supposed to take lessons from history وإذا قيل لهم اتقو ما بين ايديكم وما خلفكم لعلكم ترحمهم الله سبحانه وتعالى reminds the disbelievers in surah tul qamar verse 54 and 43 verse of surah 54 verse 43 where it says اكفاركم خيرون من ايديكم are you unbelievers than better than those are you unbelievers better than those previous unbelievers are you different they were punished are you this thing you are not going to be punished as part of divine justice is that equal things get equal treatment as they say here for example equal pay for equal work in the court of law you have to treat everybody equally everyone is equal before the court of law اكفاركم خيرون من ايديكم are you unbelievers better than those previous unbelievers ام لكم براعة وفيزبور or have you an immunity فيزبور in the ancient inspired volumes of admonishment and wisdom in the previous scrolls previous books some people have immunity if you have diplomatic passport on the airport you have immunity they don't search your luggage and you can go through so are you unbelievers are you different than the previous disbelievers that we encountered in history or do you have are you like a special case and you have an immunity from potential punishment what's the difference between you and them you're not better than them and what could happen to them what happened to them could happen to you وإذا قيل لهم اتقوا ما بين ايديكم وما خلفكم وما خلفكم لعلكم ترحمون لعلكم ترحمون the word لعلا does not imply a guarantee the word عصة has a higher likelihood the word لعلا it could mean 50-50 if you build a shield then you are now positioning yourself for the rahma of Allah whether this rahma will come to you or whether you deserve it or not that's a separate issue but you've done what you need to do وإذا قيل لهم اتقوا ما بين ايديكم وما خلفكم لعلكم ترحمون كتب عليكم الصيام كما كتب علي الذين من قبلكم لعلكم تتقون if you do this then you are now in a good position to develop Taqwa whether it's you're going to develop it or not that's a separate issue وإذا قيل لهم اتقوا ما بين ايديكم وما خلفكم لعلكم ترحمون that rahma is related to the like in terms of destroying them everything is ready and the only reason that stopped them from being destroyed is or could stop them from being destroyed is rahma now here is giving them we're going to talk about this war وإذا قيل لهم اتقوا what does this war because it says and so usually it's a conjunction letter and that's another thing we want to understand in the Quran وإذا قيل لهم this war how does it connect to what's before it and your question probably is related to that so that's the homework for you for next time insha'Allah because today we won't be able to go through the war طيب but there is a question here it says وإذا قيل لهم اتقوا ما بين ايديكم وما خلفكم لعلكم ترحمون where is the main clause the main clause is not mentioned وإذا قيل لهم إذا قيل لهم when they are told so where is the hypothesis where is the consequent there is an if statement here when they are told what is the response what is the main clause so we have the the antecedent and the consequent and the consequent is omitted the hypothesis is omitted indicated by the next verse it is indicated by the next verse it's 320 طيب إن شاء الله we should stop here any questions إن شاء الله next time we will start from وإذا قيل لهم اتقوا ما بين ايديكم وما خلفكم لعلكم ترحمون because there is a lot of lessons in those two ayat and then the third ayat وإذا قيل لهم امفقوا at this it's an amazing verse it's an amazing verse إن شاء الله we'll talk about it in more details any thoughts any questions before we stop yeah I heard yeah I'm fine yeah if you think a better time a different time is more suitable just let me know we can start at 2 or 2.15 or if you want the evening a different day we're open إن شاء الله اللهم صلي وسلم بقائك على سيدنا محمد وعلى آله وصحب اللهم أجماعنا عليك وفرقنا عليك ولا تجعل حواء جناء إلا إليك اللهم لا تفرق جمعنا إذا إلا بذنب المغفور وعمل المبروك وتجارة اللان تبور يا عزيز وياغفور اللهم عرضنا ورد عنى يا رب العالمين اللهم إنك عفور نتحب العفور فعنى وصلي اللهم على سيدنا محمد وعلى آله وصحب him