 صورت الروم صورت الروم جانتے ہیں اور سورت شخص میں سمجھتے ہیں کہ سورت اللہ سبحانہ و عطالہ سبحانہ و عطالہ میں بھی صورت کی قریبہ ہے night we read the Surah this verse i'm sure you may have ھر the imam repeat و من آیاتی و من آیاتی و من آیاتی you him so many times in the verses and from among the signs of Allah is the following and the signs of Allah is the following so let's read a few of these و من آیاتی ان خلقک من عاب from the signs of Allah is that he created you from dust all of you then فَا عِدٰہ اَنْ توِ بَشَرُ ڈَؤْتَ اَجْی رُونْ ڈمْ بُرسٹ نمبر 31 کہہ جس سے آجتا ہے اور ساتھ nجن آپ کو بہت نبی کیا آجتا ہے ،own کے ساتھ بہت نبی حید آجتے ہوگا ہمیں کہتے ہیں د番وں۔ ہمارے ہمارے ہوا ہوں۔ ہمیں غلالت ہوا اور ملے heart اور ہمارےυχات ہمارے ہوا اور If you were bothered you would find a ڈیلیشنچپ vere near between myself and yourself perhaps 71015 برامان because a little bit more perhaps some instances سلیکی لیس in some instances it is true we are ڈیلیٹن سبحان hablیہ میار اللہ سبحانہ makes a lot help understand this relationship and when I say دبہیں ہی میں بہت ہے لیکن ہموں کے لئے ہمارے بھانا تھا۔ یہ سب کے انہیں اکست کرتے ہیں لہذا کہ ہم لPer حق جو ہمارے پیار کیا؟ ہمارے بھانے کے لئے کیسا کہ ہمارے روسک گیا ہے لیکن ہمارے پیارے گا ہے۔ ہمارے روسک گیا ہے۔ یہ بہت پر حق جانانا ہے لہذا ہمارے بہت عیدہ ہمارے پھر باٹے ہیں۔ ہمارے بہت ہمارے بھانی اس پر because not to be theicious of it. ہمارے بہت شخص بھی گی ہے۔ اتارا بھی کھولا ہے ج Whaہ بھی کھولا ہے جاں بھی کھولا ہے جاں بھی بھی کھولا ہے ایک تصردیہ لائے اور و Haus اللذی خلقاکوم the one who created you اللذینا من قبلکم. And those that came much before you are the ones from much before you. لعلکم تتطقون hopefully you'll take means to protect yourselves or hopefully you will become better. You'll become those that saved themselves. Now this is a profound IA for several reasons. Here's the first of them. There's the transition. Everything up until now in this entire Surah was in the third person. اللذینا يؤمنونا بالغیب. انسانان میںTs55 انسان دان کی تصوریت ہیں۔ یہ پہلی زیادہ وہ بے ہ signsبنہ دா وہ بے ہیں کوئی جائے ویوہ بیوہ ج Symphony 0 کم کو کیسی مانے میں hospital لیکن اگر آپ کو پرکنے بیلہ واسرے میں روشتا ہے، مجھا آہNice ہے لکھانے کیوں کہ وہ دوسرٹ آئے گا اور کون کنہوں کو پرکنے کیا ہے یا لیکن ایک انہوں کو پرکنے میں بیلہ از اٹھانے کیا اور سوالتا ہے کہ وہ ہر اس میں اشتتے ہیں اور پھر اس اٹھا ہے جو سے اصیلتی ہے اور اس آج کیا کہ آپ کو پرکنے کیا ہے اور اس امیدیت سوالت ہے اور ایک بہتر اللہ کے بھی ایک ایسنجر اسی قصصے میں سلہ اللہﷺ کے ساتھ دفتہ کریں گے قل ایوہن ناس وعبو دوربہكم لوگوں کو مرشبہ کر دارے اللہ دفعہ مباشرتن بلا واسطب پر کسی مجھے مجھے میں جاتا ہے اسے گاہر درکلی درکلی دیتا ہے اور ناستا ایوہن ناس اور بسلطین ایوہن ناس یہ قرآن کو ایوہن ناس آپ کے رویلیشنہ کے قرآن اللہ نے ایوہن ناس کو بہت کچھ دارے ایمان رازی فقر دینہ رازی رحمہ اللہ فیسنیڈید باید اس آیہ he says وقد یقمرو من لیس بیب اوپن بل عبادہ جما یقمرو الموپن بل استمرار على العبادہ وال ازدیادی من ها فل خطابو فل جمعی ممكن اللہ سا ایمان رازی says that just like a believer can be commanded to better their faith یا ایوہ اللہ دینہ آمنو آمینو those of you who have یمان have more یمان in further your یمان the same way all of humanity اللہ is the master of all humanity he has the right to tell them to enslave themselves even if they're not Muslim so this book is not just for Muslims this book is actually a call to all of humanity you know you would think that the مکن قرآن was addressed to the non Muslims mostly and the مدنی قرآن is focused on the Muslim community یا ایوہ اللہ دینہ آمنو most of the time but here in just in the introductory یات we haven't even heard یا ایوہ اللہ دینہ آمنو yet we haven't heard that yet the first thing we hear is یا ایوہ اللہ ناس عبد ربكم people ensave yourselves to your master worship your master there are three things that I'd like to share with you about the word nas that is used inside of this ائیہ ابنو عباس رضی اللہ تعالیٰ حمان some other companions held the view that the word nas which is the plural of insan is actually from نسیان the origin of it is the word نسیان which means forgetfulness and so by definition human beings are forgetful اللہ عز و جد had taken a covenant from them a promise from them before they were even brought on this earth and they forgot that promise فنسیا so that's one implication of nas people that have forgotten that you have a lord that you have a master remind yourselves that you need to go back and fulfill your responsibilities to him that's one meaning another meaning that come that is associated with the word ناس is actually from the verb آنسا and یناس in Arabic means to be able to perceive something or see something فَلَّذی يُطْنَس actually means the one that can be seen here the contrast is between the human being and the ڈن جن from the verb جنہ means that which is covered you know like جنہ is heaven also from the same origin because the dirt is all covered in جنہ it's hidden that's why the جن is called the جن because they're hidden from the eyes that's why the baby inside the womb is called جنین the womb itself is called جنین because it hides the baby and as opposed to that human beings are not hidden they can be seen and so that's why they're called insan or from that extension ناس were from the scene but the third implication which is the most commonly held the most popular view on and the most convincing really also of what the word ناس refers to it actually comes from the word ڈنس and ڈنس is actually the opposite of the Arabic word وحش in other words wild animals are you know ڈو سپیکرز even know وشی جانور وحش means wildness no compassion a wolf doesn't actually put a napkin on before it tears down the you know it just tears up the animal as it will but a human being will have civility the way he's going to eat right and human animals are not capable of the kind of compassion that human beings may be capable of even though as we've seen in a recent example human beings can become lesser than animals a time comes you know Allah says ڈھو مردد ناہو از فلس آفیلین we reduced them to the lowest of those that can become low right so it's even below animals that they can exhibit behavior even animals don't kill senselessly animals kill when they're hungry animals kill when they're threatened and when the threat is over they move on and when their stomach is filled they move on animals don't kill out of hate animals don't kill without cause so when human beings engage in that kind of behavior they've gone lower than animals that's actually ڈھو مردد ناہو از فلس آفیلین that's why even in some places Allah will compare people to cattle to animals and ڈھو مردد ناہو از فلس آف they're even worse off they're even worse than that at least they act according to their nature this is not even nature this is entirely unnatural so in any case these are the three implications of ڈھو مردد ناہو از فلس آفیلین and the dominant view once again is that human beings are compassionate creatures that in their essence they have the capability of showing love and mercy and compassion like no other creature that's why we don't just show compassion to ourselves and to our family members we are capable of showing compassion to a neighbor to a stranger to even another animal to plants we show compassion all around we show compassion when you're walking down the street and you see a rock in the path you remove that rock that's part of you being an insan in other words humanity is actually called humanity because they care about other people and when that sentiment that quality is removed from the human being they're not even insan anymore now Allah uses that term He could have used other phrases but using that term and calling humanity with this phrase ڈھو مردد ناہو از فلس آفیلین it does something what it does is it calls upon humanity's compassion and that's the first appeal between us and Allah Allah is not first and foremost my relationship with Allah is based on my desire for love you know the Arabic word for our relationship with Allah when we take the Shahada we say ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا we use the word ڈھا ڈھا ڈھا ڈھا ڈھا the word ڈھا ڈھا ڈھا ڈھا comes from the verb ڈھا ڈھا ڈھا which means to be obsessively in love with someone and to rely on someone and to lean on someone the Arabs back in the day would describe nine levels of love one day when we study ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا ڈھا  اللہ عزوجیل کے بارے میں مالے راق ایک بارا دُرنگی کہ ہم اے کے بارے میں فرماہل جب ہمنے کیizz نخوشیت نخوشیت کو جس پستنمیشہ تجری میں ایک عکسیت اپنے بینہ کے سامونے ع کے دیزائروں کے سامانے ملینہ کو گفہ دیشت کی ایک درنگی ایک تجری کے بارے میں فرماہل خواہ کے سامانے گینی ایک ، ان کے بارے میں خواہ کو گفہ دیشت کی پر ایک تجری میں حد والے انہوں سے پہلے محاولتا ہے اور یہ جب آپ جانتے ہیں کہ یہ بہت ہی بہت شخصیت ہے