 So, our focus, inshallah, is to get a glimpse into the understanding of Sura Yassin. Sura Yassin is not an easy Sura to do tafsir of. So, we're not going to do a tafsir of Sura Yassin, but maybe some reflections. And since we are in Ramadan, we make time to recite the Quran in Arabic. But perhaps we should also make time to recite the Quran to understand it as well. You can make two different times. One for recitation and one for just get the Quran and get some tafsir and see how much you can do on your own. We praise Allah SWT for this immense blessing, just to gather in the house of Allah and recite the Book of Allah and go over the meanings of the verses that Allah SWT has revealed to us. And we're going to spend at least four weeks in this blessed month with this blessed Sura. So, the content that we will be presenting is taken from various tafsirs. Some from the old tafsirs and some from a new tafsirs by modern ulama, contemporary ulama. So, these sessions are not academic sessions. The question we want to begin with is what is it that you want to learn out of Sura Yassin? Why are you here for? What is it that you want to learn? Some of us, when we recite the Quran and when we want to understand the Quran, some of us are looking only for practical lessons. I want practical lessons that can help me in my life today. So, some of us are very pragmatic. We want tangible things, tangible lessons that I can apply today, I can apply tomorrow, I can apply this week, I can apply with my family. And if that's why we're here for, we'll get that. But we might miss out on something else. Because as we shall see, when we recite the Sura and we begin to understand what it's talking about, something will happen within us. What the Sura emphasizes becomes important to us. What this Sura focuses on becomes an area of focus for us. And that's what happens with the Quran. The more you recite it and the more you recite it with understanding, your worldview, the way you look at things, becomes shaped by the Book of Allah, subhanahu wa ta'ala. So, we start noticing things that we didn't notice before. And Sura Yassin will do this to us. Now, this Sura, as we will read it, you will feel that you've been transported into a different universe. This Sura will take us to a different world. And this world is different than the world we live in. Just to begin, this Sura, Sura Yassin, its name is taken from the first verse, Yassin. It's a Makki Sura, not a Madani Sura. And most of the Quran are Makki Suras. Their Sura is revealed before the immigration to Medina, before the Hijrah. About 87 Suras were revealed in the Makken period. And only 27 Suras are revealed in Medina. And the Makken Suras focus on fundamental things. They focus on fundamental topics. They focus on the essentials. And Sura is revealed in Medina, focus on the details. Focus on the Akhlaq, focus on the laws, focus on the legal, the fiqhah. The details of which is revealed in Medina. This Sura is only 83 verses. If you open the Mus'haf in many printed editions, it's from page 440 to 446, about 5-6 pages. And it's 83 pages. The Sura before it, the Sura Fater, is 45 verses, 45 ayahs. But it's also over 6 pages. Sura Fater is actually longer than Sura Yassin, yet the verses are almost half. Why? Sura Yassin has very short verses. Yassin and the Quran Al-Hakeem. Very short verses. Sura Fater has long verses. We will see later that Sura Yassin is called the heart of the Quran. And usually heart beat are short. And this Sura addresses central themes. The most important themes in Islam. They focus on the most important things. They focus on three themes. They focus on prophethood and the nature of prophethood. Focus on Tawheed, the oneness of Allah SWT, and belief in Allah. And focus on the hereafter. Resurrection and what takes place after resurrection. And this is throughout the Sura. So in this Sura you have the essence of Islam. What is the essence of Islam? Belief in Allah, belief in the prophet, belief in the hereafter. That's why it's called the heart of the Quran. It's called the heart of the Quran. Imam Ghazali says that it is the heart of the Quran because it talks about these things. It talks about the essential topics and the essential themes. He said one of the reasons for calling Sura Yassin the heart of the Quran could be that in this Sura seems relating to the day of judgment and the resurrection have appeared with particular details and eloquent presentation. Slub al-Hafilwaz is gharib. The way the Sura admonishes is unique. And in one hadith it says it's narrated in the Sunnah of Abu-Darud says everything has a heart and the heart of the Quran is Yassin. If we were to imagine a heart a heart is the most important thing in a human body one of the most important things. And from the heart stamps all these veins that provide where the blood flows through the human body and then it goes back to the heart. And if we go through the Sura we'll see that there are divisions in the Sura they're like veins that talks about various topics various aspects of Islam all fundamentals under three major headings. So it encompassed all the usul all the fundamental topics and themes and if one was to understand it and apply it one becomes whole as the body becomes sound as the heart is sound our outlook on life and on the creator and the universe and our mission here on earth gets clear. It gives us clarity. It gives us clarity. So we will see in this Sura verses talking about Risala then about Hasher gathering and about Nasher and about Jazaa and about Ba'as Resurrection and talks about people before us people after us talks about the Quran in the miracle of the Quran talks about the prophets and the attributes and qualities of the prophets talks about Qadar talks about the knowledge of Allah talks about Shukr al-Munaim to give gratitude to the creator talks about all these things in a way that is in an admonishing way in a very very strong way very impactful and in the Sura also there is a pedagogical aspect the Sura sometimes teaches us how to do Istidlal how to build a case how to present an argument and it points to errors and mistakes in building a case and building arguments there are multiple hadiths that talk about the Sura will take only one or two hadiths in Abu Dawud it's narrated by Maqil ibn Yassar radiallahu anhu it's a famous hadith that says recite Yasin over your dead iqra'u Yasin'a ala motakum and it's for this reason that Yasin is recited for those who are close to death those who have just died or at the grave of loved ones and sometimes it's recited also for those who are sick when someone is about to die he want to remind them in the most gentle ways of the fundamentals of Islam and by reciting Sura Yasin in the presence of those dying you're reminding them of the most essential things believe in Allah believe in the prophet believe in the day of judgment and that this life is just a phase so part of the Sura we will see that there are some nuances and beliefs that the Sura brings to light some things that may be misunderstood or misconceptions are raised about the Sura implicitly talk about and we will see inshallah today inshallah we'll go over the first 12 ayah and then after these 12 ayah there will come a section on resurrection but in between the 12 ayah and the section on resurrection a parable is is introduced a parable is placed there it's about the story of two or three messengers and about the mysterious man who appears to remind his people to believe in the messengers the Sura begins by the verse Yasin Yasin what does Yasin mean there are few possible interpretations for this ayah Yasin so Yasin according to many ulamas and many of the muhakratin the verifiers so Yasin it's haruf al muqatta these are isolated letters or independent letters like alif lam meem like alif lam ra like kaf ha ya'in saad like ha meem like ta ha Yasin and these verses include these letters because usually after al haruf al muqatta after the isolated letters Allah swt talks about the Quran in many cases ha meem tanzeel ul kitabi here Yasin alif lam meem alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra alif lam ra be a name of the divine names of Allah subhanahu wa ta'ala and Imam Malik held that view as well. And the third interpretation is that Yasin is the name of the noble prophet sallallahu alaihi wa sallam. So Yasin would be his name and the vocation Ya Yasin is omitted. And they support this view by the third ayah. Inna ka lamina al-mursaleen, i.e. Ya Yasin, inna ka lamina al-mursaleen. Wallahu ala, then Allah subhanahu wa ta'ala says, wal quran al-hakim, inna ka lamina al-mursaleen. By the wise Quran, verily you are of the messengers. Wal quran al-hakim, Allah subhanahu wa ta'ala is swearing, is making an oath. And this wao is wao al qasam, the wao of swearing in oaths, i.e. this is serious. The implication that there is a degree of seriousness here. Allah subhanahu wa ta'ala can swear by whatever he wishes. We on the other hand, we can only swear by Allah subhanahu wa ta'ala or his attributes. Here Allah subhanahu wa ta'ala is swearing by the Quran and then describing the Quran as hakeem al-quran al-hakim, al-quran al-hakim. The wise Quran, i.e. a Quran that is full of wisdom. And hakeem follows the template of fa'il, usually means is in fa'il or is in mafrood. So it could mean muhkam, i.e. al-quran al-muhkam. Then perfected, the perfected Quran, determined Quran. And al-quran al-hakim, Quran being the speech of Allah subhanahu wa ta'ala is the speech of Allah who is hakeem. And the word hikmah in essence, the original meaning of hikmah is to know things as they are, is to know haqqaik al-ashia, is to know the reality of things. Usually Allah subhanahu wa ta'ala knows the exact reality of things. And once you know the reality of things, you can put them in their places. And when someone has experienced, 20, 30 years experience, he said this person is wise because he's discovered the nature of things to the best of his ability, his horribility, the reality of things and now they can place things properly. The thing here, Allah subhanahu wa ta'ala is making an oath and then saying, innaqa lamin al-mursaleen. The oath that Allah subhanahu wa ta'ala is making is also a proof for his prophethood. So you're hitting here two birds with one stone. Innaqa lamin al-mursaleen. What is the proof that the Prophet, a.s., is a messenger? It's a Quran. So Allah is swearing by the proof that proves the messengership of the messenger, sallallahu alayhi wa sallam, that he is a prophet, he is a messenger. And the Quran is perfected in its mabani, in its wording and in its ma'ani. Quran is full of meanings, noble meanings. Noble meanings need to be expressed eloquently with noble language and need to be delivered by a noble person. And those who follow it will become noble people. So if you have a serious message, you want to articulate it well and deliver it well. Same thing here. The Quran embodies the eternal meanings, the eternal words of Allah subhanahu wa ta'ala. Behind these words, there are eternal meanings. And Allah subhanahu wa ta'ala chose the Arabic language to convey those meanings. Noble meanings expressed through a noble language delivered by a noble person. Sallallahu alayhi wa sallam. Innaqa lamin al-mursaleen. And here there is an emphasis. First there is an oath. Allah subhanahu wa ta'ala is swearing, making an oath. Only you are of the messengers. And then he's saying innaqa, that's another emphasis. And then he's saying lamin al-mursaleen, that's another emphasis. So this is an emphasis on him being a prophet, sallallahu alayhi wa sallam. And the oaths and jawab ul-qasam, they're stated from position of strength. They're stated as a matter of fact. This is certainty. This is the reality of things. And the oath here is serving a double purpose. Allah subhanahu alayhi wa sallam is saying innaqa lamin al-mursaleen. The first time Allah says innaqa lamin al-mursaleen was in Surat al-Baqarah, in Surat al-Baqarah ayat 252. Allah subhanahu wa ta'ala says, تلك آيات الله نتلوها عليك بالحق وإنك لamin al-mursaleen. And this surah is like expounding on those meanings. Surah of Yasin. And then in surat al-Safak, we have innaqa lamin al-mursaleen appearing three times after that. Emphasizing and supporting what was said before. ياسين والقرآن الحكيم إنك لamin al-mursaleen. علي سراط مستقيم. علي سراط مستقيم. On a straight path. On a supreme straight path. The word sirat in Arabic means a wide path. It's not just any path. It's a wide path, الطريق العريد. Today it's like a highway with multiple lanes. Many, many lanes. So it's not a road, it's not an avenue, it's not a street. It's very wide. And if you were to walk on this sirat, the further you walk on it, the sirat is like it's swallowing you, swallowing you. You disappear. To the naked eye, you become smaller and smaller and you disappear. So it's like sirat envelops you and swallows you. And that's a template. Template fi'al, one of its meanings, that it covers. So we have fi'al, sirat, hijab, hijab covers, khimar covers, ghita covers. This template conveys this meaning. علي سراط مستقيم. But here in the ayah, the ayah is not referring to a tangible path. It's not referring to a physical highway, but it's referring to a manhaj. It's referring to a way. It's a non-physical way. It's a path that a human being should take in order to reach Allah SWT. And this sirat has two things in it. As Tawheed and Hidayah. It has belief in Allah SWT and guidance. Guidance in all its forms. We have moral guidance, fiqh guidance, guidance in life and all of its forms and all of its details. It's a methodology. علي سراط مستقيم. I.e. Allah SWT is telling the Prophet SAW, you are upon a sirat that is مستقيم. A مستقيم is straight. If one was to lose focus, one would deviate from this sirat مستقيم. If I were to be, if I was driving on the highway and I lose focus, I may take an exit. Or I may go into the ditch. So now, the question is this sirat, sirat مستقيم, which is embodied in the person of the Prophet SAW. The Prophet is علي سراط مستقيم. Like he is on top of it. He is in control of it. Who sent him? Who sent him? So this sirat, who sent it? This person, who sent it? This message, who sent it? تنزيل العزيز الرحيم. As we said, we shall see also this surah, some of the ayat, they're ordered in a logical way. So if one was to ask, Who sent it? Who sent it? تنزيل العزيز الرحيم. So, تنزيل means sending down. So this is a revelation that was sent down gradually from العزيز الرحيم. From the Almighty, the All-Compassionate. It's the very sending down of the Invincible, the Almighty, the All-Compassionate. عزيز means القوية اللذي لا يغلب. It's the omnipotent who nothing or no one can overpower him. And الرحيم is رحيم toward those who believe and those in the Hereafter. But why قبل عزا and رحمة together? تنزيل العزيز الرحيم. These two names of Allah SWT, we will see them in the whole surah. Because He is عزيز toward those who reject the messengers and reject what they brought. And He is رحيم toward those that follow the messengers and accept their message. But the value of mercy, mercy is only valuable when the one exercising mercy is strong. Mercy has no value of your weak. If one is weak, you have no option but to forgive. You can't do anything about anything. So you say I'm merciful? Well, you have no other option. You can't overpower your opponent. So mercy coming from a position of weakness in our world, we don't give it much value. But if someone is strong and then says, ازهبوا فأنتم الطلاقة, and that's mercy. That's mercy. If you have options, you can punish, you can forgive. You can withhold mercy, you can give mercy. And then you choose to give mercy. That's more powerful and that's more valuable. تنزيل العزيز الرحيم. And mercy can only be called mercy when it comes at the right time and the right place and the right amount and it's sufficient and fulfilling. If I need help and you help me, say I'm going to help you. I said this guy is merciful, he's willing to help me and give me some money or whatever I need. But he says I'll give it to you next year. I don't need it next year. I need it now. That's not mercy. Or if I need a thousand dollars, he says I'll give you five cents. That's not mercy because it does not fulfill my needs. Mercy is mercy when it is, when it fulfills, it is kafia and shafia and comes at the right time and the right place at the right moment when you most need it. And alaihi s-salatu wa s-salam is a mercy to all creation because he came at the right time when everything was upside down. Morality was upside down. Values were upside down. It was a mess. It was like an earthquake hit humanity. And everything need to be put back in the right place. And عزيز is coupled with hakeem. Yaseen, والقرآن الحكيم. Qur'an is the word of Allah who is hakeem. Qur'an itself is the epitome of hikmah. So Allah is عزيز. Nothing or no one can overpower him. But he's not tyrant. He is hakeem. He is hakeem. So now the next question is. Yaseen. So this 11 verses that we're reading now is focusing on the unprofithood. On the Prophet صلى الله عليه وسلم. On his, on him being a prophet. On his messengership. والقرآن الحكيم إنك لم ينا المرسلين. على سرات المستقين. Who sent it? تنزيل العزيز الرحيم. Now the question is why did Allah سبحانه وتعالى sent you to humanity? He says لتنزر قوما. ما انزر آباءهم. فهم غافلون. So Allah sent the Prophet صلى الله عليه وسلم لتنزر قوما ما انزر آباءهم. فهم غافلون. So that you may warn a people whose fathers were not warned. And this could mean the Arabs. And also could mean anyone else. Because the Prophet عليه وسلم is a universal prophet. So all other nations that their parents weren't warned because there was a gap between them and the previous messenger. Like the gap between them and Isa عليه السلام. Or the gap between them or another prophet. Or the Arabs, the gap between them and Sayyiduna Ibrahim and Sayyiduna Ismail. So the great great great grandfathers were warned. But their parents, their immediate parents weren't warned. لتنزر قوما. The word قوم in Arabic usually means a group of men. As in Surat Al-Hujarat. Let not a group of men mock other group of men. Let not a group of women mock other group of women. But here it means the everyone. The population or the society. لتنزر قوما ما انزر آباءهم. Whose fathers were not warned. Immediate fathers were not warned. Immediate grandfathers were not warned. But the great great grandfathers were warned. لتنزر قوما ما انزر آباءهم. There is no ummah. There is no community. There is no nation that was left without an azir. Without a prophet or a messenger to warn them. A calm is a subset of an ummah. So since the coming of Ibrahim عليه السلام and with him, Ismail عليه السلام. No prophet had appeared among the Arabs for several centuries. Even though the work of calling people to the face continued but here and there. Allah SWT's mercy, the Divine mercy has never kept any nation or any community deprived of the essential call for Tawheed and Hidayah and guidance at any time in any region. At the time of the Prophet SAW we can say the Arabs had no warner amongst them and no warner that came to them at that time. And as an implication of that because they lost that tradition many generations as a fallout of this situation as an implication of that situation there was no regular system of education in Makkah. There was no schools, no education system, no teachers, no students. You learn through life experience. And Makkah was the capital of the Arabian Peninsula at the time and capital of trade and business and politics was like the capital. But the word here, litunzira, has an implication. When I say someone is an optimist as soon as I say these words I'm also saying a bunch of other words without saying them. If I say someone is a lawyer, someone is a doctor, someone is a teacher. I'm also saying that this person is licensed. I'm also saying this person has studied in a school of medicine or a school of law. He went to med school. I'm saying that this person has spent so many years practicing to the point that he got licensed. Now he's a lawyer, he's a medical doctor, he's the same thing. When I say litunzira, kawoman it includes a lot of things because if I'm warning you against something painful or something that may threaten you or your life I'm also warning you against anything. I'm saying a lot of things that all the things you need to avoid and you need to take care of. And if one is not aware of those things one can ask questions as how do I how do I get myself? How do I avoid this pain? How do I avoid this threat? How do I do things? So in itself it's also a mercy. If I can tell you like watch out this is the end of this is bad. You're going to thank me. Litunzira, kawoman ma'unzira aaba uhum fahum mgaafilun and there is here also another implication. Litunzira kawoman ma'unzira aaba uhum fahum mgaafilun i.e. I sent you o Muhammad to warn them of a danger that is going to come to them like their Ajdad, their ancestors were warned. So warn their offsprings as their ancestors were warned by Ibrahim, by Ismail, by Musa, by Isa by the prophets and messengers. What does this mean? It means religion is one. The message is one. From the time of Adam up until today the message is one. Allah is one. Believe in Allah, believe in the prophets believe in the day of judgment and they hear after. Now the next question. Litunzira, kawoman ma'unzira aaba uhum fahum mgaafilun So they are in a state of heedlessness. They've entered a state where they no longer can distinguish things. They're heedless, they're not oblivion. They're oblivious to things. Are all of them like that? No, not all of them. Not all of them. The people of Mecca became Muslim. So being a kafir is not an obstacle or a barrier to someone becoming Muslim. Being a sinner is not an obstacle or a barrier to someone becoming Muslim. But there are those that will construct barriers and they reject and refuse. And these words are talking about those people. Those who are Muslims, who are jahideen. Rotuwan lajahlan They are, they're refusal of the message and the prophet is out of arrogance out of pride, out of looking down upon the prophet, alaihi s-salam. They don't see the prophet. They see ibn abiqabshal, that's what they see. They see the person who was taking care by halima. Just another baby, another human being. They don't see him as a messenger of Allah, subhanahu wa ta'ala. So as a result, they refuse the message but out of inad, out of hasabiyah, out of rotu, out of kibir. And that's where the danger is. That's where the danger is. Because we have never heard in the Quran. We have never read in the sunnah of the prophet sallam that people who commit sin we have never heard that people who commit sin are barred from guidance. That's never the case. Even those that commit physical sins for an occasion or they had people or they yet they all, many of them became guided. If they make the first step that I'm willing to accept the truth no matter where it comes from. The barred people from Hidayah is kibir. That's why the alama say that epistemic sins are more dangerous and more serious than normal sins. So it's about the attitude. What is your attitude when you hear the message? Is it an attitude of I don't need this, like this is. And what is the motive behind committing a sin? Is the motive behind committing a sin is because we're weak? We are mortal and I fell into a moment of weakness so I committed a sin. If that's the reason, make tawba and Allah will forgive and forgive. Allah forgives and shows mercy. However, if the motive is arrogance, if the motive is pride, if the motive that I'm not going to accept this or that if the motive is hasad envy, if the motive is something else, Allah will punish those people. Not because of the sins they've committed. It's because of those things that are behind the sins. The motives behind the sins. The way they've earned these sins. Not the sin itself. The same thing with an act of obedience. If I were to pray my father forced me to pray. There is no reward on that. It's not the physical act itself is how I earned that act. No, I prayed because I want to show obedience to Allah SWT. That's a different attitude, different mindset. So a sinner due to weakness, the rope between him and Allah SWT is never broken. One can always make tauba and finish. The same thing before Islam. If someone is willing to to listen and makes a mental decision that I'm willing to accept the truth no matter where it comes from. This applies both after Islam and before Islam. And the first struggle that you make before one becomes Muslim is to say, there is a truth, I'm seeking it. And I'm willing to accept it. Then we'll be presented with other opportunities. And then we have to make choices. We have to make decisions. And then one is presented with a third stage of opportunities. And eventually, Allah will guide them. Because we don't change people. We don't guide people. The Prophet doesn't guide people. The Prophet is a Muballi. He delivers a message. But if we deliver the message in a good way, if we do our job Allah SWT may create a light that penetrates the heart of the listener. And Allah is the one that guides. At it's not us who change people. Allah changes people. If we present the message in a proper way, in a good way, in a merciful way, Allah SWT may create a light that penetrates the heart of those who are listening to us. But as for the listener he thinks that what did I do wrong? I've done nothing wrong. And shows arrogance. And their attitude is different. These guys have created barriers for themselves, between themselves and the mercy of Allah SWT. As in other surahs in the Qur'an They say our hearts are in veils. They are shut off. From what you invite us to. From what you invite us to. And there is deafness in our ears. We can't hear what you say. And we don't understand what you say. Whatever you say it's like Greek to us. And there is a curtain between us and you. You are in a different orbit. We are in a different orbit. We are fawadi and you are fawadi. And we do what we do. In Surah Fussilat That we act, we act. This is the attitude Sayyidina Nuh in Surah Nuh Chapter 71 He says You know, they can receive forgiveness from Allah SWT. They would put their fingers and their ears. They don't want to hear it. And they covered their head. They draw their cloaks over their heads. And they were persistent in their unfaith. We don't want to hear it. Their attitude is disdainful in their arrogance. Allah SWT did not say jahilo. They didn't say they were ignorant or they were uneducated. Because being ignorant is an easy problem. It can be solved easily. If I'm ignorant, I ask for knowledge. But that's not ignorance. Now, does this mean that we don't deliver the message? Or that the Prophet SAW will not deliver the message? No. The Prophet will continue to deliver the message. But these words, they're telling the Prophet SAW He says Truly, the sentence of punishment has been incurred by most of them. So they believe not. These are the people who have an attitude problem. Verily, we have put irons on their necks up to their very chins. So their heads are rained back, hotly, high, glimpsing little, like camels disdaining to drink. That's an old way of the Arab. This is a qunaya. It's a metaphor to show that these people, they're like camels who the Arabs used to take their heads and pull it back so they can only see above. They cannot see in front of them. They cannot see themselves. They cannot see anything. And then it says And we have put a barrier that cannot be penetrated just before them and one just behind them. So we have completely shut them off from around so they see not at all. So because they display this attitude and they have these problems that their fitra now is no longer fitra. Their primordial nature has been completely distorted and mamsukha. Imam Alusi quotes Imam Razi here and says that Imam Razi in his tafseer says there are two kinds of barriers against perception. One barrier is of the kind that prevents one from seeing even himself. And that's a metaphor that the Arabs used to take the head of the camel upwards so you can't see in front of him. You can't see even himself. The second barrier is the inability to see one's surrounding. And that's a metaphor of putting barriers in front of them, barriers behind them. They can't see anything. They can't see even their own surrounding. And for the disbelievers, both kinds of barriers against seeing the truth were present. They have deep problems within themselves and they also have deep problems seeing things around them. And in the first example, the first barrier is one who cannot bend his neck to lower his eyes. If you cannot bend your neck to lower your eyes, you cannot even see your own self or the state in which you exist. And the second example, that of the second barrier that stops one from seeing things around them. And that's the state of the disbelievers at that time. So the surah is very strong, very strong. It says, read it upon those or upon your dead people. Those who are close to die. We have physical deaths and we have spiritual deaths. We should read it on everybody because we all may experience spiritual deaths from time to time. We all are in need of hearing the surah. The surah will awaken us, will shake us. So then, why is Allah telling these things to the Prophet, when he says In verse 10, Allah says the meaning of which and it is all the same to them. If you have warned them or warned them not, never will they believe. If they're never going to believe, what's the wisdom? What's the benefit? What's the message here? Allah swt is conveying a message to the Prophet. The Prophet will continue to deliver the message. But this ayah is telling him, don't get sad. If they don't believe, you have a job to do. You have a task to perform. Perform your task. But the result is in the hands of Allah swt. Do not expect that the result is going to be hidaya. And if they're not guided, don't feel sad. And at the same time, the Prophet used to invite them. Like Sayyidina Nour used to invite his people for 950 years. And they used to mock him. Ali swt also did the same thing. Until Allah swt commanded him to emigrate. So these words apply on whom? Doesn't apply on everyone, but applies on most of the people of Makkah. As Allah swt says in the other ayah, Yet most people will not have faith. However eager you should be. Like don't be too eager. Because it will show. If you try too hard to deliver a message, it will show. Be genuine. Just deliver the message. Do the best you can. Allah swt, if it is His will, Allah swt will take care of the rest. Then the question is, then who can benefit? If most of them are not going to benefit, who can benefit? That's a person that's going to benefit. I think we should stop here. Right? We should stop here. We'll stop here. Allahumma inna du'afā'u fa qawwi bi ridāka da'fana wa khuzna ila l-khairi bina rāsina Allahumma inna du'afā'u fa qawwi na wa inna adillā'u fa a'izana wa inna fukarā'u fa arnina bi rahmatika Yā Rabb al-Alamīn Allahumma matti'una bi asma'ina wa a'bṣārina wa qawwātina ma'ahi'itana waj'alhu l-wāritha minna Allahumma taqabbal minna salatana wa siyamana wa qiyamana waj'alna min'ibādika l-makbulīn kā'afūn, kareemun tuḥibbu l-āfā'u fa'afu anna wa sallAllāhu ala Sayyidina Muhammadin Nabil Umayy al-Tayyib al-Tahir al-Zakī' wa ala al-ālihi wa sahbihi wa sallam