 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ الحمد لله رب العالمين، له الحمد الحسن والثناء الجميل، أشد أن لا إله إلا الله وحده لا شريك له يقول الحقه وهو يهدي السبيل، وأشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدير أما بعد وإن التفسير of صورة البلد، we stopped at the ayah و الله تبارك وتعالى يسيد، وهديناه النجدين الله تبارك وتعالى يسيد، we have shown mankind the two ways ونحن نتحدث عن the word وهدينا and the types of guidance there are now we want to speak about the second part which is النجدين النجدين means what the two ways so the question here is the two ways is good and evil الله تبارك وتعالى he made it clear for us the path of good and the path of evil he made it clear to us here i want to stop and i want to speak about a very important issue that many times is asked a very important issue a pertinent issue and that is الله تبارك وتعالى create evil and did he create good from the belief of أهل السنة المعتقد of أهل السنة the belief that we have is that الله سبحانه وتعالى he created good and he created evil there are two or three points that i want to speak about and they are as follows number one it is from the pillars of an iman to believe in what to believe in the قدر it is a pillar from the pillars of an iman and how many pillars are the iman six to believe in the قدر the good of it and the evil of it is what it is a pillar of iman without it you have no you have no iman الامام البخاري ورحمه الامام المسلم sorry he's صحيح he started with a chapter which he named it كتاب الامان what did he name it كتاب الامان and the first hadith that he started with is what which one الامام المسلم بخاري started with الامام المسلم he started with the hadith of jibreel the famous hadith of jibreel right الامام مسلم narrated from his teacher ابو خيثامة زوهيل ابن حربه who narrated from and then he mentions a story beginning before the hadith of jibreel starts many people don't know this story the story is يحيبنو يعمر and the second one's name is حميد عبد الرحمان الحميري these two greats تابعين are the students of the companions they never met the prophets they are the students of the so these two they both were from the land of iraq okay they were from where they were from iraq and in iraq a group came out known as the قدرية who rejected the qada and so both of these two imams those these two great scholars they felt the need and the desire to want to meet a companion from the companions of the messenger they want to tell them about what's taking place in iraq so they both went to either hajj or umrah that's what the narration says حاجيني او معتمريني حج or umrah whichever of it was then الله تبارك والتعالى gave us the chance they said to meet عبد الله ابن عمح one of us sat on his right and the other one sat on his left and يحبنه يعمريني he said i spoke حمايد محمد الحماد الحميري gave it to يحبن يعمر يحبن يعمر spoke now they said to him قضاهرة في قبالنا where we are in iraq a group of people have come out they recite the quran and they seek knowledge they pursue the path of knowledge but they claim الله قدرة that there is no qadr وان الامرأوث and issues have just happened عبد الله ابن عمر upon hearing that he said straight away فأخبرهم أني بريؤ منهم inform them that i have nothing to do with them وانهم براءوا مني and they are free from me i'm nothing to do with them as the first thing he said اخبرهم أني بريؤ منهم وانهم براءوا مني and then عبد الله ابن عمر صوبة الله he said و الله لو أنفق أحدهم مثل أحد في ذهبه if one of them was to give the mountain of أحد of gold ما قبل الله منهم الله will not accept it from them حتى يؤمن بالقدر until he believes in the qadr mountain of أحد of gold if he gives it الله want to accept it from him that صدقه and let's he believes in the qadr the good of it and the evil of it and then he mentioned the story of his father he said i had my father say عمر يمن القطاب بينما نحن جلوس عند رسول الله صلى الله عليه وسلم ذات يوم يطلع علينا رجل شديد بياط الثياب شديد سوادي الشعري لا يرى علي أثر السفر ولا يعرفه من أحد حتى جلس إلى النبي صلى الله عليه وسلم فأسند ركبتي إلى ركبتي وضع كفاية على فقدي وقال يا محمد أخبني عن الإسلام أني تقول إنه فايف فلوسف الإسلام قال صدق فعجبنا له يسأل ويصدقه قال فأخبني عن الإيمان قال أن تؤمن بله وملايكة وكتبه ورسولي واليوم الآخر وتؤمن بالكدري هيره وشره قال صدقت قال فعجبنا قال فأخبني عن الإحسان قال أنت عبد الله كأنك تراه فإن لم تكن تراه فإنه يراك قال فأخبني عن أماراتها قال أنت لد الأمت وربتها وانت للكفاة العرات العالة لعا الشاية تطاولون في المنيان ثم طلق فلبث تمليا ثم جاء ثم قال يا عمر أتدري من السائل قلت الله ورسوله أعلم قال فإنه جيبريل أتاكم يعلمكم دينكم الموضوع أريد من الحديث هو أنه عندما جيبريل أتاكم الموضوع صلى الله عليه وسلم عن الإيمان وماذا يخبرونه أن الإيمان هو كم many محاولين فهذا هو الموضوع أريدنا أن نفهم أن القدر is a pillar of the إيمان and without it you are not a believer you have to believe in it the second point that I want to speak about is the second point قدر يبقى على 4 قدر قدر ماذا يبقى على؟ يبقى على 4 قدر again يبقى على how many pillars brothers يبقى على 4 قدر أول منهم هو العلم ونالج الله تعلم كل شيء المسكولين يقول عليما ما كان الله تعلم ما كان وما سيكون وماذا يحدث وما كان وماذا يحدث أما وما هو كائن وماذا يحدث الله تعلم ما حدث الله تعلم ما حدث الله تعلم ما سيحدث وماذا يحدث وما حدث إذا كان يحدث فهو يحدث هذا هو المعرفة الله ومثالة لذلك مبين الله تعلم كل ذلك كل ذلك is his infinite knowledge the second is everything to Allah is written the qadr whatever is going to happen is written and what the writing is five writings how many writings are there there are five we won't go into that that's another discussion the third thing that we have to believe the first stage the third stage sorry of the qadr is what المشيئة المشيئة means a will الله has a will سبحانه وتعالى إذا الله سلن يأي وما تشاءون إلا إلا أن يشاء الله and the fourth one is خلق الله created الله created والله خلقا كوم وما تعملون الله created you and whatever you do all of it created it our actions are created by Allah we are created by Allah whatever is taking place is created then the last one is what I want to focus on which is the good and the evil is what it is created by who who is it created by الله سبحانه وتعالى the third point that I want to speak about is the evil that we see taking place in the world today some people ask they say if Allah is the most merciful the most gracious why do we see suffering why do we see pain why do we see this why do we see that that means there is this goes against الله is the most merciful the scholar is ابن القيب رحمه الله in this كتاب شفاء العليل he says he says something very powerful he says that the evil that is in the qadr it is not the qadr it's the create Allah making the qadr the evil that you're seeing is not inside الله making this qadr but rather it's evil for whoever it's happening to and I give an example of what that means fire is fire evil the fire it depends on what it does if you cook food with the fire what is it it's good and if it burns a person it is what it's evil are we all together and every single thing that you see around you there's no evil in the create الله making that issue but it is whatever when it comes into contact with something the evil can come from there when it comes to contact with something the fire it's not evil but it came into contact with somebody's body and it burnt that person now it's evil but that same fire if it was to cook you food it's a what it's a good thing are we all together brothers و لذلك أبي حامد الغزالي he says if there was no crookedness in the bow the arrow would not have gone out crookedness is not a good thing is it but the arrow for it to go to its target straight the bow has to be crooked صح and the third point that I want to mention now looking at the quran and the sunnah looking at the quran and the quran and the sunnah when we see the quran and the sunnah the way that the evil is spoken about among the way that the evil is addressed in the quran and the sunnah is three stage it's three steps this is the last point that I want you to take on board insha'Allah the evil when it's mentioned it's mentioned with the other creations of Allah عز و جل the evil is mentioned but it's mentioned with the other creation like the evidence that I brought you and you ضمن مخلوقات الله the evil is mentioned with the other creations of Allah عز و جل for example Allah says الله خالق كل شيء Allah is the creator of everything so the evil is in there it's with the other creation أما والله خلقكم الله created you وما تعملون and that which you do good or bad it doesn't matter all of it together the second way that the evil is mentioned in the quran the evil that happens is the evil is attributed to its reason the evil is mentioned with its reason mentioned with its reason like الله did in سورة الفلق قل أعوذ برب الفلق من شر ما خلق and the eye of surah goes on it's mentioned the evil is now stipulated with what's causing it and the reason for it the third one which is that the evil is mentioned وَأَيُحْدَفَ فَا عِلُهُ the one who did it is hidden it's not mentioned who did it and we know as we just said right now who's the one who does who created the good and the evil الله عز و جل but then it's still no attribute to him سبحانه و تعالى و لذلك you will never find in the quran the evil been directly attributed to Allah عز و جل you will know the the the jins the muslim jins what did they say و أننا لا ندري أشر و ريدا و ريدا زمفعوله الذي لم يسمح فعله the subject is hidden here و ريدا it was intended for us let me say الله intended it for us are you with me you know the story of surah to khadir when he went onto the boat and he punched a hole inside the boat right did he not did he not khadir and moussa was shocked what are you doing what did he say khadir when he broke when he punched it and he explained it later he said أما السفينة فكانت لمساكينة في البحر فأردت أن أن أعيبها I wanted to make a fault out of it not Allah what about when it came to the building of the khadir himself when it came to building the wall that was about to fall what did he say فأراد ربك أن يبلغ أشده أشدهما الله يقومي لأمام مجرده so the good of building that wall for the family the orphans he attributed that to Allah because it's good but when it came to faulting the ship he attributed to him who himself نبي الله إبراهيم what did he say about Allah تباركه تعالى he says اللذي خلقني فهو يهدين والذي هو يطعمني ويسقين وإذا مرته who did he attributed the sickness to the food who did he attributed to Allah the drinking and the sustenance he attributed to Allah the guidance he attributed to Allah the creating he attributed to Allah but when it came to the sickness and illness who did he attributed to هه he attributed to himself and then how can we then find Muslims who believe in Allah سبحانه وتعالى who love to attribute evil to Allah these are the righteous people and they had تأدب and managed with Allah عز و جل they didn't attribute it to him سبحانه وتعالى and then the scholars they say can anyone encompass Allah's knowledge can anyone encompass Allah's knowledge anyone who thinks he's knowledgeable Allah is always the same way that you cannot comprehend and you cannot fully understand and have knowledge more than Allah عز و جل you also cannot understand the wisdom of his actions سبحانه وتعالى there are things he does that you will never come to understand are we all together brothers one of the things that شيخ محمد مصالح رحم الله said which is very powerful he said the sun as we know in the authentic حديث the sun before it rises sun before it rises every morning who does it take permission from it takes permission from Allah عز و جل the sun does before it what before it comes out and the permission that it takes from its lord is shall I come out like an ordinary day or as the hour come and Allah say not come out as normal and he does that every morning until the day of judgment where Allah says come out from the opposite direction the question here is if the sun comes out for this country but it's already out for another country we couldn't even understand the sun and the way it works how are we going to understand Allah عز و جل we couldn't even understand a creation that Allah created how do we then want to understand and fully comprehend what Allah عز و جل we won't be able to understand everything but the truth is we have to understand everybody needs to work towards what's good for him everyone needs to strive and come with effort and hard work we have shown him the two ways both parts were clarified for you and we spoke about that previously and then الله تباركه تعالى he says فلاك تحمل عقبة it means فلاك تحمل عقبة he has a question and some of the مفصيرين they took another path which is but he has not broken through the difficult path I mean the difficult path there's that tight path that the believer has to squeeze through and he has to break through it الله says فهليك تحمل عقبة why not there's the creation why do we not break through that that path and then الله asks a question he says وما أدراكه الله says and what can you make and what can you make and what can make you know ملعقبة what is the breaking through difficult path وما أدراكه is a question what can make you know and understand ملعقبة أي مقتحام العقبة the مضافية is محضوف من بابي حلف المضاف the مضاف is removed which is عقبة that was taken out now you're thinking to yourself what is عقبة the breakthrough path what does it mean الله tells us here he says فقراقبة this part breaking through path that we need to break through is the following things the first one is فقراقبة and فقراقبة here is اي خبر خبر for what it's a خبر for وما أدراكه ملعقبة اقتحام العقبة اقتحام العقبة فقراقبة is the خبر is the is the pre-deck I think it's called in English I'm predicate right I'm a predicate the جملة اسمية the normative sentence in the Arabic language consist of two things they consist of a what a subject and a a predicate the subject is the مبتده مبتده and the second one is اتخبر there has to be مبتده and there has to be اي خبر the مبتده we already have which is اقتحام العقبة the خبر here is فقو كو there's a there's a رف عنه which is اتخبر so now here it's telling us what it means اقتحام العقبة the breaking through paths what does it mean فقور عقبة it means to free a neck it's to free someone righteous actions are now going to be mentioned it is to free a slave this is something very hard on people something you own to let it go فقور عقبة it is to free a neck I'm a slave to free it او اتعام في يوم في مسغبان or feeding on a day of severe hunger a day when you're really hungry and you want it for yourself what do you do you give it to someone else and remember this is the time the person's nobility and generosity really shows I'll tell your story that is authentically attributed to the Prophet ﷺ that is the story of a man this man's story is that a group of guests a guest came to his house a guest came and visited his house and he had nothing he did not have he did not have anything to give to the guest that came except the food that he had for his children it's what he had and so he came to his wife and he said to his wife I only have food that only one person can eat it was for my children if the guest comes he's going to he's going to want to eat with me and he's not going to let me just say eat by yourself so what he did to he said is when I bring the food to him it's for his Elijah extinguish the fire get rid of the candle blow it out so it's pitch dark and so he did that the room became dark he pushed the food to the guest he never ate anything and he kept pushing and pushing and pushing yeah let him stand up he pushed and he pushed the food for the guest the guest ate and ate he's thinking the other man is eating with him because it's a pitch dark room and the man slept nicely because he ate what he wanted and he and his wife and his children slept that night with no food or nothing in the morning when they came to the masjid the messenger صلى الله عليه وسلم turned around after the prayer and he said to the man إن الله عجب منصني عتكم الليلة الله who's fascinated with you you and your wife's doing last night and the eye came down regarding their affairs وَمَا يُقَشُحَ نَفْسِهِ فَوْلَا يَقْمُونُ مُفْلُحُونَ صَحْ وَمَا يُقَشُحُحَ نَفْسِهِ what does it mean he's stingy to his nefs he has shook he doesn't give it to himself he prioritizes another person says you know what you're taking this is his own child's food he wanted to take care of the guests او اطعامون to provide and to give في يوم اي دي ذي مزغبة when the hunger is very high this is the this is the اقتحم العقبة the breaking through that people need to do in their life this is the real and ultimate achievement also يتيم دا مقربة also to take care of an orphan who is what ذا مقربة who's a who's who's a relative who has near relationship with you you see the صدقة and the good doing that is done for the rest of the people is just a صدقة which is a great station but the صدقة you do for your family members is even more higher the messenger صلى الله عليه وسلم he said in the hadith الصدقة على المسكيني صدقة the صدقة that you do for the poor and the ones in need it's a صدقة وهي على ذي الرحيني and for the relative it is what ثمتاني to صدقة وصيلة it is صدقة and it's also ties of kinship that you're keeping you're coming two rewards because of the ayah that we were instructed الله صدق القرآن فهل عصيتهم انتوليتهم انتفسدوا في الارضي وتقطعوا أرحامكم you can't cut the ties of kinship you're keeping the ties of kinship و لذلك you will know the issue of the قرابة and the ties of kinship الله تعالى he said to the rachim اشتق to I derived and extracted and extracted a name for you from my name الله يصدق الرحمان رحمة رحم came from that rou recommend و then it went to Allah and they said الله يقول و صالكو و صالني anyone who keeps keeps connected with you keeps connected with me and anyone who disconnects you has disconnected me so if you have family relatives تحاولوا أن تبقى صلاة. أعلم عن موضوعهم. أو مسكيناً قربور. ذا مترابة. امسكين ذا مترابة. ماذا يعني ذا مترابة؟ ذا مترابة يعني امسكين. ماذا يعني ذا مترابة؟ ترابة فاكستو with a person, with a person who is excessively hungry, that hunger has reached a point where he is lying down on the earth and he can't get off the sand. المترابة يمترابة. الذي لسّق بالأرض من شدة الفاقه. his stomach and his body has connected to the earth and due to hunger he can't stand up. We've given it to him. وما يجب أن نفهمه يوضح ايضاً ربما ماذا يفهم بين الفقير والمسكين؟ هل يفهم بين الفقير والمسكين؟ نعم يوجده الفقير هو الذي لا يجد شيء أو شيء قليل الفقير هو الشخص الذي لا يجد أي شيء أو حتى لو يجده هو شيء جداً لا يجد شيء هو الفقير والمسكين on the other hand هو الذي يجد شيء ويجد شيء ولا يكفي but it's not enough for him it is not it's not enough and the evidence that the miskeen is the one who has something but it's not enough is the ayah of Allah اما السفينة فكانت لمساكينة يعملونة يعملونة في البحري هل يعملونة في البحر المساكينة they are miskeen and they work on the ocean they have business so the miskeen has a job he might work but he's what? he does not have enough whatever he's making is always less he's minus he's what? he's minus he can't make ends meet but remember the word الفقير والمسكين is from the terms that the scholars mention إذا افتراقا وإذا افتراقا اجتماعا that they can interchangeably be used like what's here right now in this ayah مسكين دعمة ربا because مسكين دعمة ربا means though he doesn't have anything he's on the floor so the مسكين here means فقير as well it's interchangeably used but if they are both mentioned in the same context then مسكين means something and فقير means something else does that make sense that's the first point that I want us to all know and the next point that I want us to all know brothers is some of us Allah has blessed us with money and we have a life a happiness we have wealth what we need to understand is this that Allah has given us we only get it and it was only given to us because of these weak people who I need that we're helping the Prophet صلى الله عليه وسلم he said in the Harith and Imam Al-Bukhari narrated the Prophet said هل تصارون و ترزقون إلا بضعفائكم is Allah giving you victory is Allah giving you victory and is Allah giving you provision except because of the weak you're only getting the victory and the good that you're looking for and you're only getting the risk and the provision that you're getting because of the weak ones that you're taking care of and you're aiding and you're supporting are we all together brothers this is why you get it the ضعفة and the weak ones is where Allah is aiding us we're giving Allah is bringing more in for us we're giving Allah is bringing more for us سبحانه وتعالى the Prophet صلى الله عليه وسلم he said in the Harith and Imam Al-Nasaiyuh narrated إنما يصر الله Allah gives victory هذه أمة this أمة بضعيفها because of its ضعفة الله gives victory to this أمة because of their weak ones بداعوتهم because of their supplication for you وصلاتهم and their prayer وإخلاصهم and their sincerity these مساكين we don't have anything that you gave them something through them Allah is going to they're going to supplicate you for you and they're going to pray for you and their sincerity and Allah is going to give you سبحانه وتعالى أبو ذرن he came to the messenger هذه حديثة فاني بخاري المسلم he came to the messenger and he said أي العملي أفضل what is the best action that I can do what is the best action that I can do and the messenger mentioned a couple of actions and from the actions that the messenger mentioned is أنتعين الصانع that you help a laborer you help a laborer a person is working you go and you help him he's in the furnace he's making bread you're going by go and turn and help him make a couple of breads with him you see him carry something heavy on his body back he's working take some of the pressure of him help him in it أنتعين الصانع because it encourages him also how can you help him as well when he gives you back the money because he's working he's not begging and this is the religion of Islam once he wants to reduce the ones who are begging and the ones who are working is so what do you do you tell him keep the change and keep the change I don't want it you keep it this is aiding him and supporting him to stay away from begging the people because this is what Allah brought him سبحانه وتعالى أنتعين الصانع that you aid and you support a laborer أو تصنعوا لأخرقاء and you also what you work for one who is disabled he's got autism he's got an illness work for him make it your job to serve him if Allah has given you money now spend it on him get someone even if he's not your child if somebody else do this it's one of the greatest actions one of the greatest actions it is one of the greatest actions that a person can do which is to help the one who is disabled the one who is disabled and Allah is testing us سبحانه وتعالى is testing us who have the ability what are we going to do about this what are we going to what are we going to do about this how are we going to take care of our brothers and sisters remember brothers this money that you have isn't really yours it's a risk Allah something gave you سبحانه وتعالى it's what Allah gave you and Allah wants to see what are you going to do what He gave you and look how merciful He is what He has given you which is His He gave it to you سبحانه وتعالى He's looking at what you're going to do with it and He wants to reward you for it and give you more it doesn't reduce your wealth the messenger صلى الله عليه وسلم he used to nurture his household this concept of giving one day the messenger came back to the house to his wife عائشة and he said oh عائشة the food that was brought what remains from it the wives of the prophet صلى الله عليه وسلم when they got something it was always dispersed it was dispersed and it was given out and it was shared with the neighbors it's how the prophet's household was عليه صلى الله عليه وسلم so he wanted to know if he made it in time before it was all given out and he said oh عائشة what's left and she said a shoulder and the reason why she left the shoulder behind is because she knew that the prophet loved the shoulder عليه صلى الله عليه وسلم he used to love the shoulder and he corrected her he said no عائشة everything else is left except the shoulder is what we're going to eat we're going to take it it's not ours it's not left over what is left is what we gave for the sake of الله how he's correcting and he's nurturing his family on this concept of given on the concept of given and then الله تبارك وتعالى he says ثم كان من الذين آمنوا and then being among these among those آ those who believe وتواسو بالصبري and they advise one another to be patient وتواسو بالمرحمة and they advise one another to compassion question it mentions here ثم كان and then from amongst them آ point here this is very tricky point I want you guys to answer it إن شاء الله تعالى الله just mentioned the freeing of a slave did he not did Allah not just mention the freeing of a slave صحيح he did he also mentioned giving food to the to the needy especially at the time of hunger and also taking care a near relationship often a relative from amongst your relatives an orphan and also the poor after that Allah says they believe it's as though the righteous did came and they didn't have إيمان and the إيمان was mentioned after does that make sense ثم كان من اللذين آمنوا after that from amongst them were believers it seems as though when it comes across as though the people who were doing this were not believers because the إيمان is a prerequisite for any righteous actions if you don't have إيمان however much good you do it won't be accepted all together إفنان مسلم gives صدق he takes care of the needy and he gives charity does he get rewarded for it yes he does he does get rewarded for it he gets rewarded in this dunya when this dunya Allah gives him Allah doesn't oppress what he did is good but he won't get anything for the what وقدمنا إينا ما عاملو مينا عماني فجعلناه فجعلناه هذا أمان طورا why because for it to be accepted from you is what what's the condition إيمان إيمان is a condition it's a shirk it's a condition he doesn't have it so how do you reconcile between the ayat saying that and then there were believers amongst them instead of the believers being the ones who do all of these righteous actions this is what should have been the scholars they have four responses the first one is that the ثمه is لترتيب في ذيك لله لترتيب في زماني it's a the order and the sequence here is just by mention it's not by timing that they did these righteous actions and then they came with إيمان it doesn't mean that rather the ثمه here is like the wow does the wow show order does it show sequence this is the wow in the Arabic language the wow دخل زيدون زيد انتن وعمر وعمر انتن does it show you which one entered first دخل زيدون زيد انتن وعمر وعمر انتن does it show you which one entered first هه no it doesn't the wow doesn't in the Arabic language it doesn't show you ترتيب او تعقيب the wow doesn't like in ثمه it does right the ثمه in this آية it's it's the wow it's like وَلَلَّا سَدْ وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَ لَهَا سَعْيَهَا إِشْ وهو مؤمن وهو مؤمن was mentioned after before that was mentioned striving for the hereafter and then they were believers the wow here doesn't show you they were always believers when they were striving for the hereafter are we all together اما من عملة صالح من ذكرين او انت وهو وهو مؤمن فلا نحين انه حياتا طيبة ولا نجزين انه اجرن بيحسن اما كان يعمل are we all together so the wow here sorry the ثمه here doesn't show the sequence it's not showing that sequence that's the first response the second response is that it does show sequence and it does show order but it means that they did this righteous action and they died upon Eman are we all together brothers and they died upon Eman meaning they were believers when they were doing this righteous action but the reason why Eman was mentioned last is because they died upon this faith and this belief because the reality is that all of the good that you're doing it doesn't really matter if you don't die upon what Eman because the person gives and he can look after the poor and he can take care of them and he can do that all as a Muslim but if he leaves the religion the last moments of his life it doesn't really matter now صح so they said that the sequence here is right it's no problem it just means that they died with belief of Allah عز وجل the third response is a group of scholars who said yeah we believe it shows that the Eman came later it was a group of people who did good before Islam they did good before what Islam they freed the slaves they took care of the needy and the poor they did this all before Islam and then when they came into Islam all of the good came with them and that's the view of some of the scholars who hold that if you've done good before Islam and you repent and you come to Islam and you proclaim faith and Eman of Allah عز وجل that all of the good that you did comes and all of the evil is what eradicated it nullified are we all together how merciful Allah is all of the good that He did is and all of the wrongdoings they all are nullified that's the three and the fourth one is a homework for you guys to find out insha'Allah the fourth is for you guys to find out what's the fourth response Allah says here ثم كان من الدينا أعمل from the believers there were those who were واتوا صبص بالصبري they commanded each other what and they advised one another what patience the believer this is their characteristics when they meet each other and they see a person who is struggling in life a person who is going through stress anxiety depression the advice that he gives them he says صبر patience you all know the famous hadith of the messenger of Allah came on on a woman who was crying on top of a grave she was weeping and the messenger of Allah he said إصبري وحت سبي be patient and hope reward from Allah عز وجل the woman was looking down she didn't look up and then she said دعني leave me alone for what I'm going through you're not feeling my pain it's easy for you to say as some say today that's what they say right and so what did the messenger of Allah did he shout at her but we can learn a lot أخلاق from the messenger of Allah he couldn't say the rest he walked by he just left her he left her where she is she came back she realized the people told her did you know who you just spoke back to she said who she spoke back to the prophet she couldn't hold herself so she went to the prophet's house and look what the hadith says فلم تجد she did not find بواب security guard blocking the prophet's door there was no security guard guarding the prophet's door and the scholars they said this came this happened after the ayah came down يا أي والرسول بلغ ما انزل إليك من ربك وإلا متفعل فما بلغ ترسلت والله يعصمك من الناس الله is going to save you from the people don't worry before he used to have some companions who would stand at his door and protect him he used to have that but from this ayah when it came down he didn't have a security guard عليه صلاة الله عليه وسلم so she came and she entered upon the message الله I didn't know it was you when she pleaded and so the prophet told her عليه صلاة الله عليه وسلم أصبر عند صدمة الأولى the patience is when the first moments that you are afflicted with the calamity it's no benefit if you cry if you say يا I'm going to be patient 2-3 days later the patient should come out when as soon as you go through it because this is the hardest time and what does patient mean something people think that it does it means that you can't cry you can't feel sad that's fine that's all fine that's actually natural to feel that way it's all natural الله said about the messenger وَلَقَدْنَا عَلَمُ وَلَقَدْنَا عَلَمُ وَأَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ محمد we know that what the people are saying about you and the criticism and the accusation and the allegations that they are throwing at you we know that it makes you feel uncomfortable the way it makes you feel we know, محمد it's the messenger of Allah so it's natural that you feel this way but it doesn't you don't show vulgar statements you don't speak in a a despicable manner you don't become unscrupulous unethical you keep up to the way that the religion wants for you you cry and you always know that everything that happens to you in this world it was because of Allah that the prophet of Allah is will وَتَوَاسَوا بِالمرحَمَا the believers also they advise one another what? compassion brothers compassion is a sifah عالية a noble characteristic the ayahs taniw وَتَوَاسَوا بِالمرحَمَا to be compassionate and to be merciful is a sifah a noble characteristic some people today إنهم يجب أن يحاولوا أن يحاولوا أن يأخذوا إلى الله يجب أن يكونوا مجموعة للمسلمين هل نحن نحن نحاول؟ إنهم يجب أن يكونوا مجموعة في الحياة هذا هو ما يعتقدون أن المسجد السلام عليه أي شخص يأخذونه يجب أن يسمعه هذا هو ما يعتقدون أنه يمتلون المسجد هذه هي المسجد سلام عليها وكما يقول العلين يشي موضوع وله او كما يقول العل سلام عليها هذه الوحيد لن يجب أن يمكنه من أي شيء لكن فعله أغلي وما يقولونها قد أخبرتنا أنه مسجد سلام عليها ما يقوم بعمل صلاة رحمة للعالم بمحمد للسلام لذلك لهم وانه قبل أنه قد رأي مكة ، ما فعله؟ أنه قد رأي كل شخص ما ومع المشاكلة التي يدعوهم يتبعون فيهم أن بعضهم يدعوهم بعض المشاكلة من المسلمين ويأخذها منهم أليس صلاة و السلام ، هل أنت معي؟ أخي ، هل أنت معي؟ وهم يرغبون مرسي في المشاكلة صلى الله عليه وسلم وليذلك عكريمة عكريمة سنة أبو جهل عندما يذهبون إلى المشاكل وهم يرغبون المشاكلة من المشاكل عندما يذهبون إلى المدولة المشاكل يرغبون أن يذهبون من المشاكل صلى الله عليه وسلم after the prophet يدعوهم المشاكلة من مكة المشاكلة رأيتها أتذكر أنه كان one of the people who rebelled against the prophet صلى الله عليه وسلم في مكة he tried to fight the prophet in Maka and then he ran away عندما يدعو المشاكلة when the prophet forced an army and took over Maka and he said that he would need 40 of them and that's why some blood was shed in the Kaaba in Maka and the prophet said I was the only person who was allowed to fight in Maka and I was only allowed to fight in Maka we spoke about it in the beginning of the Surah for a short period of time and no one after me is allowed to fight in Maka anyways anyways what happened was the القلمة ran away and it went to Yemen and the boat it broke down in the middle of the sea and the people they threw out the idols and they started calling out to Allah and he said what are you guys doing he realized وإذا رقبوا في الفلك دعوا الله مخلصين له دين فلما نجاههم إلى البري إذاهم إذاهم يشاركون that they beg Allah عز و جل in the times of ease and the times of hardship they forget him and he said a God that can't help me at a time of hardship when I really needed him I don't really need him at times of ease he said I need to go to Muhammad و الله he is a prophet from Allah he will not he will not close his doors only he will open his hands for me are we all together that's what he was and remember إكرامة there was a death sentence on him meaning there was a death a warrant on his head he came on to the Prophet صلى الله عليه وسلم are we all together brothers you all know the story of عبد اللهبن صر عبد اللهبن صر when he entered upon the Prophet صلى الله عليه وسلم this is the man who insulted the Prophet made poetry about the Prophet's wives and the Prophet commanded him to be executed and he entered upon the Prophet and yes who brought him in who brought him to the Prophet رثمان المعفان رثمان و عبد اللهبن صر were related so he brought him to the Prophet صلى الله عليه وسلم and he said يا رسول الله بايع he even pledged allegiance the Prophet turned away he didn't want to and the Prophet صلى الله عليه وسلم when he turned away he went and he stuck his hand out again the Prophet turned away and then he turned away too many times and the Prophet finally gave his hand and gave him a pledge of allegiance when the man left the Prophet صلى الله عليه وسلم said to the companions why did not any one of you stand up and execute this man I remember I told you what to do to him that sentence and they said يا رسول الله why didn't you wink صحاب as they said that يا رسول الله why didn't you wink and tell us we would have dealt with this and then he said it is not befitting for a Prophet to have an eye of deceit I cannot deceive that day onwards that man was allowed to what roam around where he wanted no one can touch him now because the Prophet gave him a pledge of allegiance صلى الله عليه وسلم are you with me brothers the point I want to get from the story is they knew the Prophet صلى الله عليه وسلم and what did they know him as a merciful creation from Allah from Allah's creations it was very merciful and all aspects when you look at the Prophet's life الله you'll be fascinated in that time brothers there wasn't a human right that took care of the human he was صلى الله عليه وسلم the animal the animals there was an animal right activists he صلى الله عليه وسلم put that all in context for us he was truly merciful but that doesn't mean brothers that the Prophet was also what harsh in its places when the time called for it he صلى الله عليه وسلم dealt with whatever needed to be dealt with he stood صلى الله عليه وسلم أولائك those people who come with iman who advise one another with patience who advise each other with compassion الله says أولائك أصحاب الميمنة these are the people and the companions of the right the ones with their books would be given to them in their rights these are the people of obedience these are the people of Jannah I'm Jannah this is who they are also what do you take from the ayah brothers iman is not just a claim I'm a mu'min I'm a believer my father's name is Abdullah my name is Khalid believer Jannah is that's not Islam is a religion that you need to work for yourself Christianity they believe on Jesus got crucified he took the seed of all mankind you just have to believe in the crucifixion and that's it you don't have to do anything else like we don't believe that everyone has to work everyone has to come with hard work and effort sorry that's the reality the last two ayahs الله تعالى says وَلَّذِنَا كَفَرُواَ those who disbelieve بِأَيَا تِنَا they disbelieve in our verses they disbelieve in our verses what do they believe disbelieve in the book the verses here is the two types of verses the ayat are two times ayat كونية and the ayat شرعية so the atheist will fall under this why because they believe disbelieved in the what the universal signs who created them who created this universe that we're in and who created us الله عزي و جل he's the one who created us they disbelieve in all of that they also disbelieve in the ayat of شرعية the Quran and the sunnah they disbelieve in it أولائك أولائك and those ones أصحاب المشأم أصحاب المشأم what does it mean two views and they both mean the same أصحاب الشؤم a people of evilness evil people and the other one is أصحاب المشأم means أي أهل الشمال they are the people of the left and they are أهل النار both of them mean the same it either comes from the word شوم or الشمال evil evil doers or they are people of the left that's what they are they are going to be from the people of the house fire the day of judgment والذين أكفلوا those who disbelieve بأياتنا our verses هم they are أصحاب المشأم they are the people of the house fire the dwellers of the house fire that's where they will be in عليهم upon them is نارم مقصد a fire which is closed in it's closed on them no way to go they are going to be destroyed inside there this is what Allah ordained for them سبحانه وتعالى because why they did the ultimate sin the ultimate sin which is to disbelieve in Allah this deserves eternal punishment eternal punishment we'll finish there شاء الله anything which I have said that was wrong incorrect this from me and shaitan and Allah and his messenger are free from it سبحانك الله سبحانك الله إلهي مما استغفروا قتولك