Why Does Allah Allow Believers to Suffer? | Surah Al-Burooj | #10 Tafseer Juz Amma #AMAU

The Mongols, the Tatar, they used to say that when they would invade the Muslim cities, they would take the women and children to the masid and they would abuse them for days in the masid and then they would kill them. There is no limit to what people will do and out of hatred for you and your dean. How can Allah allow the believers to be killed like that? Why? If you look at the salah for don't think that this is the first time Muslims have been killed in the tens of thousands. But the question is when it happened what was the position of when this was happening? Those people now who are killing the Muslims today they have in front of them only two things. [singing] Alhamdulillah. Today we're going to take inshall we'll begin and uh like I said it's probably going to take us the majority of the of the day because there's a lot of of issues to cover inshallah. So we can begin inshallah. forch. Fore! Foreign! Foreign! foreign. for minister. for Minister. you'll find quite a lot of statements of the scholars of around the word al and I think we've we've learned a kind of a system when you find lots of different views one of the things that can be really helpful is to go back to the language so it indicates uh uh uh it indicates uh something being obvious, being apparent, being high. So these this word here and that's why you find uh the word uh b you find it with a lot of different explanations about it. So some of them kept it simple and they said They said is the stars and others they said that al are the constellations. So you know when you look in the sky the stars they have particular groupings and those groupings are amazing for two reasons. The first thing is that they have certain shapes. So you know they have uh the shape of certain animals or the shape of certain objects. And so these shapes when you look at these stars, these groups of stars in the sky, they have particular shapes. And this is not something that is unique to the west or you know western uh um astronomy. It's actually something that was you know the the Arabs of old used to call the stars by the shapes that they saw in the sky. But what's even more amazing is that the sun during the day in its rising and setting every month it rises and sets among a different group of stars. So every single month that goes by it has manazil. So every single month that goes by, you'll find the sun in the daytime in the place where a certain group of stars would normally be like where you would normally see a certain group of stars. The sun will be there. Like we said, the sun doesn't rise in exactly in the east and set exactly in the west. It moves between these different groupings of of stars top and you don't see the sun and the stars at the same time. But when you look at where the sun is and then at night you look at where the stars are, it will have moved to a different position among those stars. And the moon also does the same. But the moon does it every 2 days and a third. That's what they say. So the sun every month and the moon every 2.3 days something like that. It appears in a different in a different position. Some of them said this is the meaning of alj. Why? Because it indicates the greatness of Allah subhana tala and the presence of a creator who deserves to be worshiped. Look at the shape of these stars if it's all random. And why are these stars in the shapes that can be recognized not just by one people or two people? I'm not just seeing something no one else can see through many different from the Greeks to the Romans to the Arabs to all these different people who have recognize these same shapes that are present among the stars and then that's enough but what on top of that that the sun moves among them in its position and the I don't know if they call the azimoth of the sun and it goes from the sun moves between slightly east and slightly west until it appears among these different constellations And some of these constellations move and some of them are still and they have a rising and a setting and the moon moves around among them. So sometimes you see the moon in one place and then you see the moon in another place. Is that not an indication of the greatness of the creator and he's deserving of being worshiped. So this is a a an oath that Allah subhah swears by something which is very significant in the sight of Allah. I swear by the positions of the stars it's in the sight of Allah that is and it's very significant however in some of the books of what you will see is that some of the scholars of they said it is also the palaces is and we said that the meaning of is for something to become apparent, uncovered and lofty. That's why you call a tower a bourj. The tower is called like the bourjifa. The tower is called a burj because it stands out in in front of everything and because it's like it is uncovered on the horizon and because it's high. So some of them said and it seems what they mean by the is not far away from the meaning that we spoke about because traditionally people used to say that it is as though these are places that the sun goes into and they used to believe for example like they used to talk about before that it's as though the sun goes into them and and it's like living there, you know, in in that place among those stars. Then it comes out of those stars and it goes into another group of of stars like as though it's got these palaces each one that the sun goes in and out of it and the moon goes in and out of it. So all of these meanings come with a similar and they come with a similar kind of uh meaning. Uh here he has uh and he's some beneficial uh beneficial commentary inshall. So we can have a little listen to the commentary of >> [sighs] >> forch. andchech. Yeah, we'll take that part and then we'll come to another point here. He says it said that they are the positions where the sun and the moon and you go into where you see the sun and the moon going and it said that they are the stars or a type of star and it said that they are the vast palaces and all of these are from the ayat of the power of Allah and they are a witness to his oneness. He mentions the star, the sky is all the same, right? You don't have like a tall bit and a short bit and a bit that's wider than another bit. The star when you the skies when you look at it is all the same height and the same level. There's no way like if you look at the the land, you see the difference in the land by the shape of of the land, right? You see mountains and valleys and you see rivers and but when you look at the sky, you don't see anything. The sky is all the same. However, Allah placed these bur in the sky. So you can tell the sky by the bur that exist in it. Like you can look at the earth and you can see the mountains and the rivers and you can know okay this is where we are here. This is where we're going here. When you look at the sky you can see these these mountains and valleys and you can see these uh different parts of the sky. And he mentions this is from that which shows us that it is impossible for this earth to exist without a creator and for that creator to be all powerful all knowing to have a will to be ever living to be all wise to be different to his creation. And it destroys the principles of the atheists and those people who worship mother nature and the philosophers who don't believe that this world or this universe has a lord which is separate from it able to do all things does whatever he wants knowing of all of the details of it all lies and in control of it. And look at how he takes this as one of the the fact that Allah is one and he deserves to be worshiped because you look at this sky with all of its and the different stars and the shapes of them and the movement of the sun. This is not randomness. This is what Allah subhana ta created to show you that there is a lord deserving of worship. We can continue inshalla in the same statement of Subhan Allah. Fore up to here. And here he says the B of the heavens. They are these different constellations that exist in the heavens or they are the the different places that the sun and moon move through. So they either the constellations or they refer to the movement of the sun and the moon through the sky. This is from the greatest of the ayat of Allah in his in Allahel swore by them and [clears throat] then he swore by which is and then he said meaning that takes the view there is no there's no sentence that Allah is swearing to to to tell you about Like we said wall he came wall he's not here wall I haven't seen him that second part is not there according to there is none it's not it's not imagined it's not understood it's not there says because of the greatness of this ayah it doesn't need a sentence after it there's no need to say something else it's such a great ayah that it doesn't any the ayah of the the the ayat that are found in the heavens and the stars that it doesn't need Allah to say after it something by itself it is enough so Allah swears by it to draw your attention to it not to tell you something else and here in the surah you're going to see there's a a lot of differences of opinion about what the is here what is what is what is Allah swearing for what's the sentence some said but that doesn't really feel like Allah swore by the stars and the constellations and the movement of the sun and the moon in the heavens doesn't feel like it it doesn't feel right it doesn't feel like it that's the reason and some of them said but the problem with that is generally when you swear by something you bring the thing that you're saying immediately I haven't seen him you don't say wall so the other day I was in this place and then and I haven't seen like you don't you don't generally leave a big gap between what you swear by and what you say and some of them even said is the is the sentence for which Allah swore that oath but takes the view some of them said that the is imagined sentence an understood sentence which is you will certainly be resurrected and it's understood you will certainly be resurrected But the stronger view is what said there isn't one here. Allah suffices with the mention of these things because they're so great they don't need a statement to come afterwards. Uh so these different views can be reconciled all of them together. The Burj are the stars or the Buruj are the constellations and the constellation seems to be a bit closer to the meaning these different constellations and the movement of the sun and the moon through them in the sky. So every night you see the moon in a different place and every month you see the sun in a different place and that's from the signs of Allah subhanahu wa ta'ala. And then allahel swore by narrated from the messenger of Allaham said he is not authentic. Otherwise, if the hadith was authentic, we don't have a after the of the prophet sallallahu alaihi wasallam and after the prophet sallallahu alaihi wasallam explained the ayah, we don't need to have a after his we don't need to have any view. Once he said this is what it means, that's what it means. However, the of the prophet sallallah.aii wasallam falls into two types. Sorry, an explicit. And here the prophet sallallahu alaihi wasallam explicitly says the is this ayah means this or he recites the ayah uh and says that it means this. An implicit is that the ayah is mentioned but not necessarily clearly that it's the of the ayah or the prophet sallallaihi wasallam tells a story which seems to be the of the ayah but the ayah is not mentioned as we're going to come to the issue of and the story of the young boy and the monk the story of the young boy and the monk is authentic But and it mentions the it mentions someone who had but there's been more than one example of punishing people in trenches made of fire. So is this the of the prophet sallallahu alaihi wasallam? In reality the prophet told a story that contains people being killed in a trench but is that he doesn't mention that that's the of the ayah. So here there is room for eachhat. Do you see the difference? When the prophet sallall alaihi wasallam says this is the of the ayah there is no room after that. There's no view after that except the view of the prophet sallallahu alaihi wasallam. But when the prophet sallall alaihi wasallam tells a story but he doesn't link it directly to the ayah. He doesn't link it directly to the ayah or he recites the ayah but not necessarily as a ayah is is suitable to mention at that time. So here it's up to the scholars of some of them take it as the of the ayah and some of them don't the narration of from is not authentic and it's also narrated by and he said and even says it's more likely that this was a statement of it was not the of the prophet sallall alaihi wasallam. So Abu took the view that is and there's no real difference of opinion about that and almost all of the scholars of they said is the day that is promised Allah swears by so when Allah subhana swears by does he need to have something he says afterwards and is enough of a lesson you don't need to have another lesson after it. But whether or that is where the difference of opinion comes. So it is but what is the meaning of here? There are more than 10 different opinions of the scholars of about what is meant by the first is what is narrated from that the isah is of course a witness is something which is witnessed. Yeah. So the is the witness. So some of them said a shahid who Allah some of them said the shahid is Allah. Some of them said the shahid is you your nefs because you will testify to yourself. Some of them said the shahid is the prophets because the prophets will testify. Some of them said the shahid is the day of J. And some of them said the shahid is the day of and the is the day of the day of the sacrifice. And some of them said the shahid is the eighth day of and the mash is the ninth day of many different views about it. What do you think now based on your what you've learned in up to now? What do you think of knowing what you've heard about him so far? What do you think is going to say is the strongest for you or what view is he going to take based on what you've learned so far? Okay, we've got one hand up. Do you have any more? What have you learned about Jar so far? Generally, when you're going to hear was the same, but here what what you what what have we learned about him generally so far? Usually, what does he do in his Go on. >> Usually he's the word general >> more general. So how is he going to make this general then? So would be just any a witness >> any every witness and everything which is witnessed because the reality of it is Allah did not mention a specific witness. So Allah didn't say and Allah didn't say the prophets and the nations or the ummah of Muhammad sallallahu alaihi wasallam over the other nations or the angels witnessing your deeds or the witnessing of or Allah witnessing what you do. All of those are immensely important. Allah witnesses what you do and the prophets will testify against their nations and this umah will be a witness over all of the people and the Quran is a witness. Some of them said the Quran based on the statement of allahel that the is the Quran of the reality is all of them are included because Allah didn't specify a specific thing and all of them are great if Allah didn't specify a particular thing and one of them is insignificant and the other one is really important you could say the one that's really important Because Allah only swears by what is really important. Does that make sense? But now if all of those things are important, the angels, the book of deeds, Allah witnessing what you do, the prophet's testimony, the testimony of the prophets, the ummah's testimony over the other nations, all of these are all of them are great in the sight of Allah. So what are we going to say here? We're going to apply all of them. And uh if we just continue with the of here, let me just find if we just go to where he said if we go to the following paragraph. for beautiful what said. He said then Allah swore by and he left them general and he did not specify. And the most general meaning you can take is everything that recognizes and everything that is recognized and everything that knows something and everything that is known and every one who sees something and everything that is seen. And this is the most suitable meaning. And all of the other views are given as examples. They do not restrict the ayah to a particular meaning. [clears throat] So how do you answer Abu Hur? Abu Huray. How do you answer? How do you say Abu Huray's view is wrong? We don't say it's wrong. We say Abu Hurra's view came here. it came as an example. So he says and that's an example of but it's not the only example and so each scholar or each any figure from the bringing a different in explanation is otherwise Allah subhana t made it general in every single thing that witnesses and every single thing that is that is witnessed. [clears throat] Let's just read what he said so far. And he by the heaven with all that it contains of the sun and the moon and the heavenly bodies that are indicative of the perfect might, mercy, vast knowledge and wisdom of Allah. I feel like that's actually short. Can we read the the first the first ayah because I think that's I think that the translation is short there. That's it. So mentions the manazil but the translator doesn't probably the translator here doesn't understand what is meant by alazil. The manazil here are the diff the movement of those of the sun and the moon in different places in the sky in different periods of time. That's what's meant by the manaz here. That's what's meant by the manaz and the places where the sun and the moon sets in the sky is different every time. It's different in day, different days, different months, different times of the year, different seasons. You know, how do you know whether it's summer or winter or autumn or spring? Aside from the weather, if you're living in a place where summer and autumn, winter and spring all has the same weather like the equator. How do you know what season it is? I wear the sun goes in the sky, which of the stars the sun is setting in the place where that star comes up in the sky because the sun moves across different groups of the stars in the sky over the course of the year. So this is uh what is mentioned the manazil the the positions of the setting of the sun and the moon and the other heavenly bodies which indicate his perfect might mercy vast knowledge and wisdom and the promised day is the day of resurrection on the day which Allah has promised to gather all the creatures bringing together the first and the last near and the far it cannot be changed for Allah does not break his promise by the witness and that which is witnessed this includes everyone who meets that description. So takes the view of here that it is that the ayah didn't come with any particular specific and mash but every everything that witnesses and everything that is witnessed and of course the greatest of those that can be described with the word shah is Allah subhanaa who witnesses the actions of his servants and everything that is witnessed. What is attested to here are the dazzling signs of Allah, his great wisdom and his all-encompassing mercy. So here whose view does he take there when he says what is what is attested to here are the signs of Allah themselves. He's taking the view of here. The first thing he says is the view of that there is no answer here. There's no sentence that comes after it. So in reality we can we can point there's a lot of views but we'll we'll take four views about what is the sentence for which Allah swore by those things. You understand that when you swear by something you swear by it for a reason. What's the sentence? The first view is that there isn't one. And that's the view of that Allah swore by these things not to make a statement but because of the greatness of these things by themselves. That's the first one. That's the view of the second is that it is understood from the context of the surah or something similar to that you will certainly be resurrected. So Allah swore by the heavens and Allah swore by the and Allah swore by the witness and everything that is witnessed that you will certainly be resurrected and that's understood from the surah. The third is that it is because that's the first sentence that comes after the swearing of the oath, right? You after the oaths come. It's problematic. It really is because it it It doesn't seem to be an appropriate statement for those oaths and to swear by to swear by Allah swearing about by himself to swear by the constellation of the stars and may they be killed. It's not doesn't doesn't quite seem to go together. And the problem with is that it's very far away. It's very far from from is very far until you get to similarly again is is far from the the oath itself. So it seems to me that the stronger view is the view of and that's the view that says here the first view that he gives which is that there is no specific sentence that Allah swore by those things for it but that he swore by it for itself and the second view mentions is that Allah swore by those things to uh that allahel swore by those things to cur curse the people of Aloud. Ald refers to the trench. And you know what a trench is? A trench is a hole that is dug in a rectangular shape in the earth. And usually you find people inside of it as in people might in the time of war. You have uh the uh alandak the battle of kandak the d of the trench when the came and they dug you know a a long rectangular you know hole in the ground which stretched for a long period of time and the people were inside of it fighting from it. Here ald refers to a group of disbelievers and here doesn't mean the people inside of it. It means the people who dug it. So are not the people who fell into the trench. They're the people who dug the trench. Cuz you could call both of them, right? The people who fell into it, you could call them. And the people who dug it could be called But here may they be cursed indicates that it refers to the people who dug it and they dug it in order to torture the believers and to force them to turn back from their religion. Which example was this? Because if we look at the books of history, we find that torturing people in a trench of fire was done more than once. It was done in Biladam in the Levant. It was done in Iraq. Was done in Al Yemen. And it's not only one time that people have been tortured like that where people have been uh tortured in a trench made of filled with fire to get them to turn back from their religion. And what is apparent here is that this story happened between Isaam and between Muhammad sallallahu alaihi wasallam or there's another view here which is that Allah curses all of them. Everyone who has and everyone who will torture the believers in this way or who will torture the believers for the sake of forcing them to come back from their religion that Allah subhana wa ta'ala curses them regardless of which example it is those that did it in Yemen and Sham and Iraq and elsewhere and those who will do in the future that they tortured the believers to make them leave their faith. May Allah curse them. Brings the story but he doesn't connect it to specifically explicitly to the story of the monk and the boy. And that's because as we said the story of the monk and the boy that story of the monk and the boy is a story where the prophet sallall alaihi wasallam mentioned people being tortured in a trench but he didn't specifically mention the ayah. The ayah doesn't come in the story. It doesn't come in the story. So then the question is is this the of the ayah or is this one example of the people that fall into uh the people who fall into it. So the story of the monk and the boy and it's a well-known story that the prophet sallallahu alaihi wasallam mentioned a king who lived before you and he had a court magician and as the magician grew old he said to the king I have grown old so send me a boy in order to teach him magic. The king sent him a boy to serve this purpose. And on the way to learn magic, the boy met a monk. And he liked the speech of the monk. So it became the boy's habit that on the way to the magician, he would meet the monk and stay with him. And when he would arrive late at the magician, the magician would beat him because of his delay. He complained about this to the monk who said, "When you feel afraid of the magician, say members of my family had delayed me. And when you fear your family, say, "The magician delayed me." And it so happened there came a huge beast and it blocked the way of the people. And the boy said, "I will know today whether the magician is better or whether the monk is better." He picked up a stone and said, "Oh Allah, if the monk is dearer to you than the magician, bring about the death of this beast so the people may be able to move freely." He threw the stone and it killed it and the people made began to move freely. He came to the monk and told him the story and the monk said today you are superior to me. You have come to a stage where I feel you will soon be put to trial. So in case you are put to trial do not reveal anything about me. The boy began to heal those born blind and cure people from kinds of illnesses by the permission of Allah. When a quote or or quote of the king who had gone blind heard about him, he came to him with numerous gifts and said, "If you cure me, all these things will be yours." The boy said, "I do not cure anyone. It is Allah alone who cures. And if you affirm your faith in Allah, I will ask Allah to cure you." This member of the king's court affirmed his faith in Allah and Allah cured him. He came to the king and sat by his side and the king said, "Who restored your eyesight?" He said, "My lord." The king said, "Do you have another lord besides me?" He said, "My lord and your lord is Allah." So the king tortured him until he told him about the boy. The boy was summoned. And the king said to him, "Oh boy, it has been conveyed to me that you have become so proficient in magic that you cure the blind." and those who have uh and those who have the skin uh skin condition and you do such and such a thing. The boy said, "I do not cure anyone. It is Allah alone who cures and the king took hold of him and began to torture him until he told him about the monk." The monk was summoned and it was said to him, "You should turn back from your religion." But he refused. So the king sent for a saw and placed it in the middle of his head and cut him in two parts and he fell down. Then the member of the king's court who believed was brought forward and it was said to him, "Turn back from your religion." He refused and the saw was placed in the middle of his head and he was cut into two parts. Then the boy was brought to him and it was said to him, "Turn back from your religion but he refused." Then the king handed over to a group of his mel and he said take him to such and such a mountain and make him climb up the mountain and when you reach the peak ask him to renounce his faith and if he refuses to do so push him to his death. So they took him and they made him climb the mountain and the boy said oh Allah save me from them in whichever way that you wish. And the mountain began to shake and they all fell down dead and the boy came back walking to the king. The king said, "What happened to your companions?" The boy said, "Allah has saved me from them." Then the king handed him to some of his members of his court and said, "Take him and carry him in a boat and when you reach the middle of the sea, ask him to renounce his religion and if he does not renounce his religion, throw him into the water." So they took him and the boy said, "Oh Allah, save me from them." The boat turned upside down and they all drowned except the boy who came back walking to the king. The king said, "What happened to your companions?" The boy said, "Allah, save me from them." And he said to the king, "You cannot kill me until you do what I command you to do." The king said, "What is that?" The boy said, "Gather all the people in one place and tie me up to the trunk of a tree. Then take an arrow from my quiver and say, "In the name of Allah, the Lord of the shoot me. If you do that, then you'll be able to kill me." The king called the people in an open field and he tied the boy to the trunk of a tree. He took out an arrow from the boy's quiver. He fixed it in his bow and he said, "In the name of Allah, Lord of the Boy." Then he shot the arrow and it hit the boy's temple. The boy placed his hand where the arrow hit him and died. The people said, "We believe in the Lord of this boy. We believe in the Lord of this boy." The king was told, "Do you see what you were afraid of? By Allah, it has taken place. All of the people have believed." Then the king commanded, "Trenches be dug and fire lit in them." And he said, "Whoever does not turn back from the boy's religion, throw him into the fire or he will be ordered to jump into it." They did so till a woman came with her child. She felt hesitant to jump. The child said to her, "Oh mother, endure this ordeal for you are upon the right path." Narration is the story of the boy and the monk and the king is an authentic story. There's no issue with it. The question is, is it the of and there's a difference of opinion? seems that it is and the reason why is that this the trench is mentioned very specifically and it is what comes to mind. You can't deny in what comes to your mind when you hear nothing comes to your mind except the story of the boy and the king and the magician and the the monk. Allahawel tells us about the torture of the and allahel says in here the issue is a little bit of a grammatic one what's the grammar of here some of them said it's a in other words any is is another explanation of others said here that there is a word that is uh missing or that is understood a mudaf uh which is understood from the context of uh from the context of the sentence that there's a a that there's a word which is understood from the context of the sentence and that if it If that is the case, the word that is understood from the context of the sentence uh is going to be something like I think they said so here if that's the case then may the people who of the trench be cursed the trench that was full of fire meaning the trench that was full of fire. The trench that was full of fire. This trench that was full of fire, they lit a blazing fire in it was fueled the fire. The trench that was it was a trench that was full. It was fueled with a it was a it was full of fire that was fueled. And when they made the fire burn brightly, then they made the people jump into it if they would not if they would not leave their religion. And more than that, it's not just that. It's that they actually watched them burn alive. It's it's worse, you know, it's worse if you let's say the king commands torture them, but it's worse for the person to actually watch them be tortured and then bring the next person and watch them be tortured and actually to enjoy and take pleasure from watching these people burn alive. And that's the meaning of the statement of allahawel. The statement of allahel when they were sitting and they were sitting around this trench and some of them said meaning they were present. They were actually witnessing watching what happened to the believers as each one of them was tortured. And in reality, wall this is a lesson for us as it relates to the non-Muslims. And we're not going to say that all of the non-Muslims have hearts like, but the reality is when someone has a different to you, they are capable of almost unlimited tyranny and transgression against you. And that's why some of them say that the worst transgression that people can do against others is that for which they believe is a religious justification. In Islam, we have the laws of Islam that tell us what is right and wrong. But these people who are told help your gods. Your gods will be pleased with you if you torture these people. People are willing to do things that no other human being would be willing to do. People kill people. It's true. But to burn someone alive, to take a mother, to take a baby and throw the baby and watch the baby burn alive and to enjoy it. This comes and there's a lesson in this. The danger of the treatment that you will face at the hands of those people who don't share your religion. And even though some of them may be very uh what's the word any reasonably kind to you in the beginning and reasonably soft with you but when the collective group of them decide to attack the Muslims and to harm the Muslims there's no limit to what they will do and that's what we see in the world today. It doesn't matter whether we see it in in Israel, we see it in in China, we see it, we saw it in Russia before a long time. People do things to the Muslims that is not killing, it's worse than killing. It's far worse than killing. And that is not something unusual. You shouldn't be surprised by it. That's the reality when you have people who don't share your dean. people who believe any that they are what they are doing is bringing them near to whatever they worship by killing the Muslims there's almost no limit to what they will do and people who are normally you can say quite civilized people people who you know maybe they don't break the speed limit in their car you know when they drive they don't break the speed limit they're very you know civilized very you know respectful people but when this matter comes and they see The Muslims being attacked like that, they will do to you things that you cannot imagine. And not just them. Before that, look at the uh the uh the Mongols, the Tatar, they used to say that their torture was so bad that when the news of the Mongol army would come to a city, the women and children would throw themselves and commit suicide from the top of the fort out of a fear of what would happen to them when these people would enter the arm. In fact, what is narrated things that cannot really they don't come easy to the to to the mouth that when they would invade the Muslim cities, they would take the women and children to the masid and they would abuse them for days in the masid and they would make their families watch and then they would kill them. There is no limit to what people will do any out of hatred for you and your dean. So don't and Allah subhana t curses those people no doubt but also don't let yourself lean towards the non-Muslims and find that like oh that we all together and we're all on the same page. We're not on the same page any we're not on the same page. The reality is these people will turn on you in a second and they will turn on you in ways that you they're not the words can't describe and we saw and it was before it was the Christians that did it and if you look at the time of the crusades it was the Christians who were doing that one particular yi subhib how the non-Muslims raise people up the non-Muslims speak so well of him One particular crusader called Berian of Iblin used to cut the hands and feet of the Muslims on opposite sides so that so that they and then still make them work in the field so that they could and he saw that they couldn't rebel against him and uh from those who mentioned in his biography that he was the worst of the crusaders and Hollywood made a movie about him and they honored him and they said he's a peacemaker. If you read the books of Islamic history, they say he was the worst of the crusaders. And he was known for cutting the hands and feet of the Muslims on opposite sides. There's no limit to what these people will do to you. It doesn't matter Christians, Jews, atheists, you know, all of these different religions and there's no limit to what they will do. But you shouldn't lean yourself your heart towards them and have a love for them and have yourself attached to them or think that they're going to do something good for you. These people will not do anything good for you. And that's why from the of Islam, you know, Islam how the how how things are turned upside down right now. You hear Islam really gets it, you know, gets a lot of negative press about Jihad fighting in the way of Allah. But oh Allah, I challenge you to find if you look at the time of the Sahabah, any army who tre their prisoners like that in the history of mankind. I don't believe you can find a in the history of mankind an army who t the conquered as well as the Muslim armies did. That's the truth. If you find it in history, show it to me. Because not in modern history, nor in ancient history, nor in the history in between, can you find any army who tre its prisoners like the Muslims did? We feed you for the sake of Allah. They used to give them their clothes. Look at the what did they used to do? He used to murder the children in the masjid. The Muslim armies came and they were they were giving the prisoners their clothes and food. That's from the mahassin of Islam and from the evidences that this dean is from Allah subhana tala because no other army has done it. Not even the army, modern armies of today with their Geneva conventions and all of that. Look at what they did in the Muslim countries. Look at what they did in Iraq and elsewhere. The best of the armies, the you know the ones that are the follow all the rules and they don't break the rules and they do everything properly. How many people did they torture? How many people they murdered without any justification at all? To the British army who are considered to be better than the Americans a bit. The British are considered to be a bit more you know they follow the rules. In Afghanistan the hundreds they would just go at night and find just Muslim kids and just kill them with no justification. No weapons, no nothing. Just sport. It doesn't hide from you. It's not hidden from you what the Israelis do. Target practice for the snipers and just randomly let's just pick a a child. Ask the Muslims what it was like in Sarah Eva when Sarah was under siege. When the Serb snipers would just pick women, particularly pregnant women, and practice long long shooting with the rifle. How many time can I put a bullet straight through her stomach? That was only in the 80s, late 80s, early 90s. It was not million years ago. You learn this is the reality of the kufur. And the more we lean ourselves towards them and the more we kind of lure ourselves in front of them and the more we kind of depend upon them, the more Allah subhana t will teach us these lessons and these lessons are present for us. They didn't commit any crime. They didn't commit any crime except they didn't commit any crime except that they believed in Allah alized. There was no there was nothing they did wrong. They didn't they didn't rebel against the king. They didn't you know they didn't take the king's money. They didn't steal anything from him. They didn't try to make their own country. The only thing they did is to believe in Allah. I want you to think about something. Something is shocking. What are the two two names that Allah chose to describe himself with when describing the torture of the Muslims? Al Aziz. Alhammed. Al Aziz, the one that is infinitely powerful. and Al Hamid, the one that is worthy of all praise is very unusual because the context is the Muslims are being killed. They're being burnt to death. The the kufur are laughing at them and Allahh describes himself as the one with complete power. If allahel had willed, if your lord had willed, they would never have done it. Don't think wah don't think when you see what happens in gaza and elsewhere. Don't think for a second that Allah subhana t does not have complete and total power over everything and Allah is always worthy of praise. We praise Allah. We praise Allah. People say, "Can you praise Allah for what is happening to the Muslims?" Rather, this is the evidence of the ayah, right? Allah subhana t is praised for what he decreed to happen to the Muslims. How how how is Allah praised for it? First of all, we praise Allah. Alhamdulillah. We praise Allah in every situation. Secondly, it's as though Allah is saying to you, don't be deceived by these kufur and what they do to the Muslims. Don't think that they are far from the punishment of Allah. Don't think that they escaped. Don't think that they won. Allah is allahawel. Every single thing that happens, he has a plan for it and a reason for it. The problem is we judge and especially we see this with regard to the Muslims in general. Everybody judges the short term. Today, today the Muslims are being killed and today the non-Muslims are are in power and it seems like nobody can move them. They can ask us where are they today? Where is and the people where are they? Now you don't even hear from them. You can't even find a a spoon that belong to them. Allahel wiped them off the face of the earth. And that's the reality of what is coming to the enemies of Allah and Allah subhana t took those Muslims as martyrs. They all accepted Islam. Could Allah not have let them go, let them live a happy life? But that's not that's not what the look at the boy. What did the boy say? He told the king how to kill him because he doesn't live for this world. This world is not important. Look at just the the barak. If you just look at this world and the barak the the situation is reversed because every Muslim that is killed upon iman and Islam is in Jenna and they're they're in the best of situations. What would the martr say? The martyr will say, "I wish y send me back to the so they can kill me again." He wants to go back again and again. And everybody who is killed for the sake of Allah, they wish they would go back to the dunya. So they kill me again. I want them to kill me again because of what Allah gave them. And they would wish to have the number of souls like the hair on their body so they could each soul could be killed for the sake of Allah. That's what they'll wish for in the m when they die the drop of blood that falls down that's all they feel. The first drop of blood falls down and after that they just wish why can I want to happen again. Can I go again? Can I go again? I want to go one more time. I want to happen to happen to me again. And what happens to those that kill him and those that fight them if they don't accept Islamab Allah will call the let him call who's going to help him and we'll call the angels of hell to drag him into the reality is that we judge everything by the short term and the near term as Dun is what matters. Having said that, we should absolutely be asking ourself the cause of what the Muslims are going through. 100% we should. And it's not to point the finger of blame at the Muslims who are suffering. And I tell you why that is. It's not the time for it. If you look at the the don't think that this is the first time Muslims have been killed in the tens of thousands and if you look at the number of people that the Tatar killed in say is more than millions or million plus people it's huge numbers they used to say they come to the city and there's a new mountain and when they would come to the mountain it's all the skulls and bones of the people they killed. So don't think it hasn't happened before. But the question is when it happened, what was the position of when this was happening. The first is they didn't point the finger of blame at the people suffering. And it's not befitting that you kick them when they're already down and when they're down and you start saying, you know, this is because you people are not doing this and you people are not doing this. But they looked at themselves. So what is befitting for us is to look at ourselves and to look at what we have contributed to the weakness of this um and the problems that we're facing because ultimately what is it that gives people power over the Muslims? It's our mistakes and our sins and our any distance from Allah subhana tala and our love of the dunya and our attachment to the kufur and all of those things that we learn about in Islam in the Quran and the sunnah. So we look at ourselves for that and we blame ourselves for that and we rectify ourselves and we realize that the reality is that this is the time wall for for learning. And if you want something to inspire you about, I personally recommend if you can read the story of uh the story of Ahmed Maktif Ahmed Muhammad Makti. You go back to the time of the crusaders. the crusaders. This time it's not the Jews, it's the Christians who've got Philistine and they're torturing and slaughtering the Muslims. And there comes a man and this man his name is Ahmed Muhammad Makti from Philistine. And what does he do? He goes out and he goes on a he learns his religion properly in the time of the crusaders. He goes out and he goes to the different he goes to hij and he goes to Iraq and he goes to Yemen and he goes to and he learns his religion and he comes back as a and he starts to give a to the people and in his he corrects the people's hearts their connection to Allah he raises their motivation they after they're under the hands of the crusaders and the change is so much that the crusader who is in charge of at that time he makes a decision to have him assassinated can't handle this man because he's ilm he has he has knowledge and he's changing the people the people are starting to come to the masid and pray and turn into Allah and learning their religion we can't handle this man he he fled and he fled to Syria to Damascus And he took eventually his whole family with him. and he founded and he founded or his son founded Abu Alti founded alas a madrasa in Damascus where the people used to come and the great scholars of Islam came. The shahid in this is that Abu when was fighting against the crusaders they said he never fought a battle except that Abu al- Makti went with him he brought knowledge and action together and you know what happened after that and allahel returned to the hands of the Muslims There was at that time in Damascus a noble ruling the people of the sunnah zeni. The thing is that his father was his father was and he was and he was a just ruler. He fought the the crusaders along with and the Muslims all the king. Again if you look at it in the beginning where does it start from? It has to start from correcting. It has to start like used to say purer cleaning our hearts and training ourselves in our religion. Building ourselves in our religion in how many people fought? 300 people fought against a thousand people and they overcame me. Allah said Allah has lightened the burden for you and he knows that you're weak. But still 1,000 Muslims defeat 2,000. Now look at the numbers of Muslims. Do we have a lack of number of Muslims? If the entire population of Egypt just walks over Israel, there not there will not even be a space for anybody left. The Muslims don't have a problem of of numbers. The Muslims have a problem of deeming. That's what our problem is. We have a problem of not having knowledge, not acting upon it. Our Muslim countries are full of ribba and zena and shik before everything else. And if full of shik grave worship and saint worship and all of this, this is the the situation that we're in. So our job is to correct ourselves, our families, our societies, our people to raise a generation of people who can fight against themselves first of all and their desires and against the shaitan and his whispering and then Allah subhana t will give you the ability to be able to overcome your enemies. The reality is it's not for you to point your finger and blame the Muslims who are suffering. It's also for us to look at the real causes behind it and take the emotion away because reality is that you look at the situation and it's easy to look at it with emotion and it's easy to become very emotional and it's easy to blame someone else but majority of times I hear people blaming someone else. It's the fault of this guy. If this guy was righteous the Muslims would be fine. Really? If this guy any if this one king was righteous, you believe that all these people going to stop worshiping the head of a donkey in Cairo. And if one guy is righteous, you believe that people are going to stop worshiping the graves in Pakistan. You believe that people Muslims in India are going to stop going to the graves of the Hindus to pray that you believe that people are going to stop ribba and they're going to stop zena and they're going to stop all of them that they're doing. If one person corrects himself, our lie, that's not the sunnah of Allah. reality is that we need to correct ourselves. We need to correct ourselves and we need to correct our dean and we need to raise a generation of people who are firm upon iman before everything else and then Allah subhana t will return the victory to the Muslims and we know what allahel Allah has already promised if you go back to causing tyranny on the earth you know what's going to happen to you like what happened to you before we don't have to look very far away into the 1940s. What happened to Bani is Allah subhana t will send against them the people who are going to torture them any worst amount of torture. If you go back to your tyranny we'll send against you a people who will wipe you out. That's the promise of allahel. I think the reality is where do we stand at in me as a person and shortcomings and lack of connection to Allah and lack of concern for the Muslims and all the things that we hardness of the heart and all the things we're suffering from otherwise if you look at hardness of the heart look at the surah the beginning of the surah hardness of the heart can you find hardness of the heart more than throwing a baby and watching him burn alive and then celebrating it afterwards their heart the hearts became hard like stones stones they became harder than stones and how many of the Muslims are suffering from that but people go back to Islam go back to the dean study your religion correct yourself start bringing the things that nobody nobody wants to you know talk about yeah where are you in your salah in your in your voluntary deeds in your you know nearness to Allah then perhaps Allah subhana t will accept the dua that you make but what we understood from here is that Allah subhana t is infinitely powerful and everything Allah decrees to happen to the Muslims is worthy of all praise. It's worthy of all praise. foreign. for a We'll stop there just to get those couple of points. He said, "This is one of the worst types of tyranny and hard-heartedness because they combined stubborn rejection of the signs of Allah with fighting the believers and tormenting them and with this heart-wrenching torment and being present to watch them thrown into it when the only grievance they had against the believers was for something for which they deserve to be praised and through which they only sought to attain happiness, which is that they believed in Allah. The Almighty, the praiseworthy, who possesses might through which he subdues all things and he is deserving of all praise in his words, attributes and actions and his might. So he subdues all things. So the enemies of Allah do not have power but allahel gives them for a wisdom and he's deserving of praise in everything that he decrees. Here the indication is how can Allah allow the believers to be killed like that? Why? Because Allah is the owner and they are the slaves. Allah is the Lord and they are his servants. So he does with his creation whatever he wants and he only does what is just. So if they die he will reward them with paradise if they died for Allah. But it's his dominion. He does what he wants. This is not made to be Jenna. This world is the prison of the believer and the ja of the disbeliever. That's what this world is. This world is a prison for the believer and this world is Jenna for the disbeliever. So when you expect this world to be Jenna, that's a problem, right? Because when we expect this world to be Jenna at that time, we say why? How are the Muslims dying? How are the Muslims being fought and killed? Because we're thinking of this world to be Jenna. But if we think this world is our prison, what happens to you in prison? In prison, bad things happen. Allah is the one who owns you and owns everything in the heavens and the earth and he does whatever he wants with them. But he will make the matters just and Allah subhana wa ta'ala has complete control and Allah is a witness over all things because he knows everything, hear everything and sees everything. Now here is a message to the believers and a message to the disbelievers. To the believers don't think that Allah is unaware of what is happening to you. Those believers that were being burnt in the trench. Don't think that allahel is not aware of what's happening to you. Allah sees you. Allah subhana t hears you. Allah knows what you're going through. And to the disbelievers, do these rebellious ones who oppose Allah not fear that Allah the omnipotent will vengeance against him? Or do they not realize they are the slaves of Allah and no one has power over anyone else except by the permission of Allah? Or is it hidden from them that Allah encompasses all their deeds and will re recompense them for their actions? Rather, the disbeliever is deluded and the wrongdoer is ignorant and blind to the straight path. forch. The first thing here is that Allah subhana wa ta'ala is calling those people to listen to he says The people who burnt those Muslims alive and those people who torture the Muslims and those people who are killing the Muslims today, Allah invites them to TBA that now the only thing you can do to save yourself from the burning fire is what? Is to repent and accept Islam. So even for those people, Allah doesn't close the door of Toba for them. Allah doesn't say to them, you can't make Toba. We're not going to accept Toba from you because you killed the Muslims. Rather, the people who killed the family members of the prophet sallallahu alaihi wasallam. Those people who fought against the prophet sallall alaihi wasallam. Those people who broke his tooth and they cut his cheek. How many of them accepted Islam? Because the only thing that will save you after you've tortured the Muslims is there's nothing you can do now except to accept Islam. That's the only thing that will save you. And allahel says they will have the punishment of if they don't repent and they will have and is mentioned here because you get what you what you paid what you put forward. You put the Muslims into a into a trench of fire. Where is Allah going to put you into a fire that is 70 times hotter than the fire of this world? You've heard some some of the punishment of the fire which we've spoken about inah they got back what they did they tortured the Muslims how many more how many how many more times worse in infinitely worse they tortured the Muslims for how long how long do you think a person took to die in the fire 10 minutes 20 minutes half an hour 1 hour they took to die and Allah is going to burn them in his fire forever and ever and ever. Every single day he's going to make their punishment worse. So in the end, who won and who lost? That's why I'm saying that we have a very narrow way of looking at things. I'm not saying that we should be happy that Islam and Muslims are suffering. Not at all. But I'm saying that we are looking at it in a very if you feel despair or you feel like that there's no hope for Islam, you're looking at things very narrow, too narrow. They burnt the Muslims. Those Muslims maybe took 20 minutes, half an hour, 1 hour. They died in that trench. And Allah will burn them in a fire that is 70 times hotter than the fire of this. And forever and ever, every day will be worse. They will be poisoned. They will be burnt. Their faces will melt. They will be burnt from the inside and the outside. And every time their skin burns, Allah will replace them with a skin so it can be burnt again. Now, who won and who lost? That's what you have to ask yourself. And those people now who are killing the Muslims today, they have in front of them only two things. Either they make toba, they come back to Allah and they accept Islam or either Allah subhana ta is going to punish them with what is far far far worse than what they did to the Muslims and infinitely worse than what they did to the Muslims. And those Muslims the moment they die, if they die upon Islam and upon iman, Allah gives them the beginnings of Jenna. any the opening of the grave, the any the the the the soul of the mate in the and inside the belly of the birds that fly through paradise. Who won and who lost in reality? But this is a lesson for all of us and he the Quran is full of these lessons and especially I encourage you my brothers and sisters to think about the situation of the Muslims in Makkah and what they went through because that's kind of the situation of of our um today we're not really in a m phase in in most things like okay in some things we have some states Muslim states some Muslim countries and but generally speaking any the um as a whole is closer and more resembling to the situation of the Muslims in Makkah. And so what we need is what the Muslims in Makkah needed. What is mentioned in these suras in the surah Makia the the suras that were revealed to the prophet at the time of Makkah is to get the Muslims through the torture they were enduring in Mecca. Why tell them about because what was happening to the Sahaba when the ayah came down they were being tortured and the prophet couldn't do anything. He went past and he said be patient or family of your destination is Jenna. That's all he could do. He couldn't he couldn't fight. He didn't raise an army. He couldn't have political power to take over Makkah. Be patient or family of Yaser. Your final destination is Jenna. And that's the situation that the Muslims are in in many in many aspects. Not every aspect because we are you cannot place them entirely in that period because there are there are rules and and regulations of what happened in Medina. But generally speaking, we're an ummah who is in a state of being attacked and suffering and people being attacked from many different places in many different countries from many different enemies. So these the mak they have a lot of lessons in them that we can benefit from and that's why Allah subhana t after mentioning the situation of the disbelievers he mentions the situation of the believers. indeed those who believe and he says this refers to the heart with the limbs and otherwise iman refers to the heart and the limbs but we said and he mentions something uh something specific after something general They have gardens under underneath which rivers flow. That's what matters. And that's what now who won and who lost. The one who is in or the one who has the the one who has the punishment of burning fire. So those people who have gardens under which rivers flow, those are the people who have now they have really truly been successful. They are the ones who have gained the pleasure of Allah and the aboard of happiness. For him for Hold. forch. for you had a ser foreign It is the vengeance of allahel. He says, and his punishment, his his punishing and his vengeance. And this is similar to the statement of allahel. Likewise, when Allah seizes the people of the towns when they are oppressing, indeed the seizing of Allah is painful and severe. So Allah subhana t mentions this punishment for the people who the people who commit crimes against the against Allah and against the of allahel. So you can link in to what is mentioned about those people who harm the believers and torture the believers because of their im and all of those who commit the crimes against people and those people who harm the Muslims and take them away from the path of Allah. The vengeance of your Lord is severe. He took the majority which is that Allahawel begins creation and he brings the creation the first time and then he will bring that creation back to be judged a second time. uh before even some of the scholars of they said and Allah will begin to punish these people in the and then Allah will return them to punishment in the in those people who torture the Muslims and harm the Muslims. has a very specific it's unusual if normally is very general but like in here is very specific which is that he mentions that it is mentioned in the isat are the stories of bi is the that were punished by fire themselves they were burnt by the fire they lit for the believers and they lit the fire for the believers and they burnt the believers in And then something happened to them that caused them to fall into the fire themselves and they were burnt by that fire. So mentions it very specifically and he burnt them with the fire in the and he will return them to the fire in the this is their punishment in the but their punishment in the is much greater. And he once again look at how Allah is calling those people to make TBA and calling the believers to make TBA. Calling everyone that Allahawel is the one who forgives all sins for the one who repents and Allah is the one who wipes out evil deeds for the one who asks Allah's forgiveness and comes back to him and Allah is alwad comes with two meanings. It comes with the meaning of the one who loves his beloved servants and it comes with the meaning of the one who is loved by his beloved servants. Comes with two meanings both sides. The one who loves his beloved servants and the one who his beloved servants love him. So he is aloud. He loves his beloved servants and they love him with a love that is unmatched. Those who believe love Allah more than the disbelievers love their idols. And those who believe love Allah more than the disbelievers love Allah. Just as nothing resembles Allah in his majesty, his beauty, his attributes and his actions, the way he is loved in the hearts of his beloved servants is like nothing else. No love resembles it. This is really really really deep understanding of the names and attributes of Allah that is speaking about here because just like there is no resemblance between Allah and his creation, there is no resemblance between the love of Allah and the love of Allah's creation. The love of Allah is the foundation of their servitude. So this is the difference. Who who are a bad man? Who are the chosen? It's not the chosen the ones who chose who are the ones who chose to be servants of the most merciful. Who is it who chose to be a servant of Allah? It's someone who their servitude to Allah is not because Allah forced them because Allah is everything is under his command and control but those who willingly lovingly chose to be servants. Not because Allah forced them, not because they were under the compulsion to do it, but because they love Allah so much they want to be servants of Allah. These are they are the ones who chose to be the servants of the most merciful. Otherwise, every single one of us is a servant of Allah. Every single one of us is going to come before Allah subhanahu wa ta'ala as a slave. But some of us are we cannot imagine anything better or anything we love more than to be a slave of Allah. And those are Those who believe and do good deeds, the most merciful will place love for them. And he will love them. And when he loves them, who will love them? Gibl. And when Gibl loves them, who will love them? The angels. And when the angels love them, who will love them? The people on the earth say then acceptance will be put for that person on the earth. That person will be someone that people accept them and accept what they have to say. Accept them and accept what they have to say. and accept what they what they put forward because Allah loves them and Gibl loves them and the angels love them. Then acceptance is put for that person on the earth. The love of him is the foundation of servitude to him. It is a love that takes precedence and prevails over the love of anything else. If you love anything other than Allah independently of Allah and not for his sake, he will turn it into suffering. So why do we love the prophet sallallahu alaihi wasallam? Loving the prophet sallallahu alaihi wasallam is a branch of loving Allah and it's a consequence of loving Allah. The roots are loving Allah. And then because you love Allah, you will love what? You will love who Allah loves and you will love all of the laws of Allah and the rules that Allah has put upon you and the sharia that Allah sent down to you and the revelation that Allah gave you. Because if you love Allah, you will love everything. You will love the commands and you will love the messenger and you will love the people the messenger loved the Sahabah and you will love the believers who love Allah. So every single thing that you do is based on the love of Allah. Look at how every single thing goes back to the love of Allah. Everything, every single thing goes back to the love of Allah. You love Allah and so you love the message, the messenger, those that the messenger loved, those that Allah tells you that he loves and you hate those that Allah hates and you hate what Allah hates. And that has to be the case. You cannot have one without the other. the the hadith of the prophet sallallahu alaihi wasallam. The strongest part of iman, the strongest of the handholds of im is loving for Allah and hating for Allah. And so if you have something that you love independently of Allah and it's it's got nothing to do with Allah, it's got nothing to do with his sake, then Allah subhana wa ta'ala will turn it into suffering. The reality is that uh the issue of uh the issue of suffering uh because of the love of other than allahel. This requires some amount of uh explanation and that is because there are different types of love and the causes for them. There is a love that is or it's is like a natural love that that is something which comes about by the of Allah and Allah has put it in your fra that you love your parents and Allah has has put it as a as a that you love people who do good towards you. Some of the I mentioned that that you love the person who did something good for you by default. Let's say for example you had a non-Muslim neighbor and they really you know took care of you and looked after you might say yeah I really like that person. But when you look at them from the angle of the religion how do you feel? Even a parent who is not a Muslim. If you look at a parent who is not a Muslim from that side of the religion, how does a person feel? They have to feel hatred. The love of them as a parent is different. But looking at them from a religious light is different. And that's why when the love that is for Allah goes to someone else or when the love of others is not in light of the love of Allah in in line with the love of Allah then Allah subhana t will turn it into suffering and Allah loves those who are his beloved. Allahel loves them. Allahel loves them and they love him. And what is referred to here is pure love. And he says there's a subtle meaning here for alongside his name, he mentions. What's the benefit here? If a sinner repents to Allah and turns to him, Allah will not just forgive them. Allah will forgive them and Allah will love them. Because some people falsely said that Allah forgives the sinner but never will never love them and Allah will never love them or will never love them like he loved them before. But the reality is that he is so he is the one who his love comes with his forgiveness. Rather Allah rejoices over the repentance of his slave more than a man rejoices over his camel as is found in the hadith on which his food and drink is stored and all that he needs on his journey. and he loses his camel in a dangerous wilderness. So he despares of it and he lies down in the shade of a tree waiting for death. And while he's in that state, his camel appears. So he seizes its reigns. Allah is happier over the repentance of his slave than that man is happier at finding his camel. And this is a great joy that cannot be suppressed. To Allah is praise and pure love. How great is his kindness and goodness and how abundant is his grace and his favor. Hindu. for he speaks. about the statement of allahel. Allahel is the lord of the mighty throne which its greatness encompasses the heavens and the earth and the ki. So the ki is the place of Allah's feet subhanahu wa ta'ala of his two feet subhanahu wa ta'ala and the ki in relation to the arsh is like a ring thrown into a desert plane and the universe in relation to the is like a ring thrown into a desert plane and Allah is greater than all of And you imagine the size of this universe. You can't imagine the space between the stars and the galaxies and all of those stars and galaxies are like an iron ring thrown into the desert in compare comparison to the ki. And the ki in comparison to the ar is like an iron ring thrown into the desert. Like an iron ring thrown into a desert which itself is an iron ring thrown into the desert. And Allah is greater than all of that. So allahel mentioned the throne because of its greatness and because it is the closest of all the created things to him. And the word maj for the word for the word maj there are two and there are two. So here the we read here. So what's the difference between the two? who knows Arabic grammar can tell me the difference. So who is al in that case? Allah in this case al is Allah. If we read with goes back to he is he is and he is he is al with a goes back to maji. Who does it go back to >> the So basically to keep it simple for the people who are not yet there with the Arabic grammar the matches the and the matches the so what does have on it doesn't match. So now al goes back to the thing which is mentioned which has the dhamma which is al so it's al three names of Allah that are mentioned alafur alwad al- maj and with ara it goes back to the one that has a it goes back to the one that has a a which is Alj is described as al- maj. uh al the word al he mentions it and he says alj is connected to greatness and something being sublime glorious and he's related to something glorious and something sublime something Great. So here the throne is described like that. So how about the creator of the throne? And as for Allah subhana t this shows the greatness and the sublimity of his attributes that is only said about Allah subhana wa ta'ala that Allah does whatever he wills that is only said about Allah subhana tala it's not said about anyone other than Allah subhana tala that Allah is that Allah does whatever he wants. Anything that Allah wants to do, he says be and it is. And whenever he wills a thing, it will certainly happen. As for creation, if we want something, some people will support and some will resist and some things will work, some things will not work. But Allah does not need anyone to help him to do his will. And there is no one that can resist what allahel wants. Also with regard to there is something um important here which relates to the uh the that Allah subhanahu wa ta'ala does his actions whenever he wants to whatever he wants and that is a belief that is unique to in reality because the different groups and The different sects that existed in Islam and that exist today, many of them reject this concept that Allah does whatever he wants whenever he wants. Especially from the many of them have huge problems with this. They have pu huge problems with the idea that Allah does what he wants when he wants. like the and the they have huge issues with this because they say if you say Allah does what he wants when he wants you're saying that Allah learned something new or does something new and that's not correct rather Allah has always been able to speak but he speaks to whoever he wants whenever he wants and Allah has always been able to rise above the throne but he He rose over his throne when he wanted and he chose the throne to be what he rose over subhana wa ta'ala and Allah subhanahu wa ta'ala bestows mercy on whoever he wants whenever he wants but he's always been the most merciful and Allah subhana t has always been the most forgiving but he forgives whoever he wants whenever he wants so this ayah really if these groups and the if if these groups if they had only understood tood the statement of Allah read they wouldn't have said about Allah what they said about him and they go in all kinds of they even say that Allahel you cannot say that his action has a wisdom that is intended behind it because if you say that you're saying that the wisdom came new and that means that Allah learned something new and Allah this Allah is newly born or something like that this is very very foolish Allah is he does what he wants when he wants. This is and he does it with that is infinite wisdom. Allahel does whatever he wants whenever he wants with infinite wisdom. Infinite wisdom. So for this really a person realizes that the the attributes of Allah that relate to actions. These attributes Allah has always been described within. So it's never been the case that Allah couldn't speak and he learned to speak. No, that's not the case. Allah has always been able to speak. But Allah is the one who chooses. Or should we choose for Allah when he speaks? Allah is the one who chooses. And Allah chooses when and and to whom he will speak subhana wa tala and that's why all these people and the issue of the Quran is and all of that all of it came from this problem this that they couldn't get in their head that Allah is that Allah does whatever he wants whenever he wants subhana wa ta'ala and he does it formah and infinite wisdom that is with him subhanahu wa ta'ala Okay. Allah for that. Then allahel mentions some of his actions that confirm what the messengers brought. So after he said You read, he mentions his own actions, the actions of Allah that indicate the truth of what the messengers brought. And he said, "Has there come to you the story? Has they come to you the story of the hosts?" You those who had their great armies and these were known to the Quraysh. This surah is surah Makia. It was known to they knew about and this was well established for them and you have there not it doesn't here is not a question it means there has certainly come to you the story of what happened to and how they rejected the messengers What did Allahel do with him? Allah subhanahu wa ta'ala caused them to be destroyed. They persist in their stubborn denial. The signs don't benefit them. The lessons are not having an effect upon them. How many times they've been told about what Allah subhana t did. How many times have they been told about what will happen to them? But they continue to persist and deny. and they saw what happened to if it's true that it was the group that was in Yemen, it's not far from them. And if it's if it's the case, there's a difference of opinion, but if it's the case that took place in Yemen, it's not far from them, they would have known about it. And even to the extent that there are places in in Yemen that you can see the and you can see the trenches that were dug, but was that them or was it a different group? They knew about Tamud and it was not far away. Any one of them was in the area that is uh the kind of where Oman is today and you saw the also the uh and the north of Saudi Arabia. These places are close to them. You saw these people. You you've seen their buildings. You've seen what happened, how they were destroyed. And you persist in denial. Allah encompasses them from every direction and that encompassing is in his knowledge and in his might in the encompassing of Allah in Allah encompassing them in his knowledge and his power and they cannot escape. Allah's knowledge surrounds them from every place. And Allah's power surrounds them from every place. And this is like the statement of Allah. And your Lord is ever vigil. That's how they translate it here. This is a stern warning to the disbelievers of the punishment of those who are under his grasp, under his control, and within his grasp. Quran or Majid. The reality of this Quran that was sent to the prophet Muhammad sallallahu alaihi wasallam is that it is a Quran that is maj. It is maj is about having comprehensive attributes of goodness and it contains a huge amount of goodness and knowledge. It is protected from any change, any addition, any subtraction. It's guarded against the it's the preserved tablet in which Allahel has written down all things. This is indicative of the majesty and the greatness of the Quran and it's high esteem before Allah subhana tala. So it's like the statement of allahel it tells you the status of the Quran. The Quran cannot be changed, cannot be touched because it's in the No one touches it except the angels that are pure. And so this Quran has reached us from a trustworthy place through a trustworthy messenger to a trustworthy messenger. Noan brought it down and noan would have been able to do it and it's not befitting for them. And with this we finished the It happened.