Now, Alhamdulillah, we come to the second ayah of the Surah Yasin, Wal-Qur'an Al-Hakim.
So this is, Wal-Qur'an Al-Hakim is a Qasam, of course. Allah swears by the Qur'an.
Now, the question is, why should Allah swear by anything for us?
Usually people who are not relied very much, who are not very authentic for us,
they make a Qasam, they swear by something so that we believe them.
Does Allah need to swear by something so that we believe Him?
And if He doesn't want to tell us the truth, would making a Qasam avail at all, I mean swearing by something?
And well, it is not a custom, it is not a habit of great authorities to swear by anything for people.
They just announce something, they don't swear by something so that you believe me that this is the case.
So the question has always been, why should Allah make a Qasam at all? Why should He swear by something?
Now, if you go through the Qur'an, well, one point before this, the second thing about it,
usually you swear by something which is very important for the listener and for the speaker.
Now, what is more important than Allah subhanahu wa ta'ala so that He make a swear by that thing?
I mean, all of us when we want to make a swear, when we want to make a Qasam, we say, Wallahi, I swear by Allah subhanahu wa ta'ala.
Now, when Allah wants to make a Qasam and swears, then He should swear by something which is much much less than Himself.
And this doesn't make sense.
Now, if we ponder on the Qasams which are in the Qur'an, which of course are very frequent,
we found out that this is not something to persuade us to think that Allah is telling the truth.
It is something to persuade us to ponder upon the subject of the Qasam itself.
And in fact, it is a kind of, well, Qasam is always a persuasive kind of language.
It is a strong language to persuade the listener that what I am saying, what I am telling you,
deserves all kinds of attention, deserves to be thought carefully, and Allah has used this.
And in fact, Allah is condescending Himself very much by making these Qasams to tell us that you have to pay attention to what I say.
And this is very important.
In fact, if you come to the Qur'an, I mean, compare Allah with any superior authority.
I mean, superior authorities usually, they only inform you, they announce things and they say,
this is the case, you have to follow, and you would follow because they are authority.
Allah has not spoken in this language with us.
He has condescended Himself.
He has come down and used all styles of language to persuade us.
Now, if you are persuaded, is there any benefit for Allah, subhanahu wa ta'ala, in that?
Of course not, there is no benefit.
It means He is so merciful, so kind, that He wants to use all kinds of, all styles of language,
persuasive language, for us to ponder upon what He says and to think about, of course, the warnings
and the good rewards that He is promising us for the hereafter.
There are many, many verses in the Qur'an saying, Allah says that I have used all kinds of language,
all styles of language, for you to listen.
I have brought all kinds of threats even in this book, so that you might ponder, you might listen.
And, well, of course, this Qasam, Wal-Quran Al-Hakeem, is one of them.
And you would see many, many of the Surahs of the Qur'an start with a Qasam.
And that Qasam, of course, is related to the content of which Allah, subhanahu wa ta'ala,
is going to continue with the Surah.
And, well, when He swears by the sun, wa-shams wa-dhuhaa, this is just to bring us to our minds,
to think about these things which we usually take for granted.
And, of course, to be persuaded by this kind of strong and persuasive language that Allah,
subhanahu wa ta'ala, uses to tell us things.
So, here Allah swears by the Qur'an, Wal-Quran Al-Hakeem.
Okay, before talking about what is the Qasam about, what Allah wants to say after the Qasam,
here the Qur'an is used as a subject for this Qasam.
It is the very book which we are going to read is a subject for this Qasam by Allah, subhanahu wa ta'ala.
And, of course, there is an attribute for this Qur'an which is Hakim.
Hakim is from Hikmah. Hikmah is wisdom.
So, this Qur'an is Hakim because it is full of wisdom.
Now, Allah has used many other attributes to describe the Qur'an for us in the very book, in the Qur'an.
Who remembers what kind of attributes Allah has used for, I mean, there are several attributes used to describe the Qur'an.
Who remembers, of course, Afar the Shaykh, who knows everything.
Who knows what other attributes are used in the Qur'an to describe the Qur'an itself?
No, just an attribute of the Qur'an.
Yeah, Al-Quran Al-Majid. Majid means what?
Full of glory, glorious, very high. It's from Majid, Wal-Quran Al-Majid.
Any other? Karim, of course. And Karim means what?
Of course, when Karim is used as an attribute of a human being, it means generous.
Well, they are generous because they have something to give, of course.
Well, sometimes some of us have many things to give, but we are not generous.
Sometimes some of us have nothing, but we are generous still.
But when it is used for Qur'an, it means it is full of benefits.
Inna hu la qur'anun karim. And Karim is used in this meaning in the Qur'an.
For example, about the smoke which covers the Jahannam.
Well, I hope you never see that anyway, because even the very sight of it is dreadful.
But it says about the smoke which covers the Jahannam and doesn't let any light go in there.
He says there is a smoke, there is a cloud of smoke on Jahannam,
but that cloud wouldn't bring any cold, any coolness.
La baridin wa la kareem.
And there is no benefit in that cloud of smoke which is covering Jahannam.
So, Karim is used so when he says, inna hu la qur'anun karim, it means it is full of benefits.
Any other thing?
Arabic, yes. Qur'anan arabian.
Now, what does this mean?
It means it is in plain Arabic.
Just when we want to say that I am talking to you in plain English,
it means I am talking to you straightforwardly, very, very clearly, very lucidly I am talking to you.
And when he says, inna anzalnahu qur'anan arabian,
we have sent down this to you in plain Arabic, well of course because the addresses were Arabic,
so that you think about, of course this is again a kind of persuasive thing,
I mean when you tell to someone that I am talking to you in plain English,
it means why don't you understand?
I mean this is very, very strange that you are not understanding.
So, it's qur'anan arabian.
And there is something coming out of this.
No, yes?
There is mubeen, ok?
Ah, same thing.
It's mubeen, very clear, of course.
This is a very clear language.
So, anyone thinking that qur'an has some sort of complication in this statement,
I mean when we go and we talk about muhkam and mutashabih,
it is not about the plain language that qur'an uses.
It's very plain, very clear.
Even those of us who do not know Arabic very well,
when we recite the qur'an we understand it sometimes
because it's very clear, very plain Arabic,
without any convolution and this is exactly the word used in the qur'an.
It comes qur'anan arabian, the awajan.
The Arabic is ghayra, the awajan.
With no convolution in its statements, it's very straightforward.
You don't find any complication in any sentence, any statement of the qur'an, of course.
Ok, anything else?
There are a few others.
I don't remember myself, I have to look.
And hakimis, well, this is what we said.
The great qur'an, of course, adhim is also used.
Well, we have to write it like this.
So, very great and also there is an attribution of the qur'an not by Allah subhanahu wa ta'ala,
but by those who believed in it and heard it very carefully
and paid attention to it by heart.
And this is not an attribute given to it by human beings, but by jinn.
What attribute they gave it?
They gave to qur'an?
It means there is no precedence for such a book.
It's very amazing.
Of course, and Allah hasn't said that no, they are false, it's not amazing.
It is really amazing.
It's a fascinating book for those who really ponder on it.
So these are the terms used in the qur'an and also the qur'an,
the qur'an which includes lots of reminders for people.
So, the dhikr.
He says, sa'ad wal qur'an dhidh dhikr, bal alladheena kafaru fi azza wa shakaqr.
Now, these different attributes for the qur'an is used in different places
in accordance with the context in which they are used.
Now here, la raiba fi, there is no doubt in this book, la raiba fi.
And if we go to kitab, then we find many, many other attributes.
These are specifically mentioned for the qur'an, but for example,
wa innahu lakitabun aziz, la ya'ateeh al-batilu min bayna yadayhi wala min khalfihi,
tanzeel al-aziz, well I don't remember the answers.
la ya'ateeh al-batilu min bayna yadayhi wala min khalfihi, tanzeel al-aziz al-rahim,
something like this.
So, it is a book which prevents batil coming into it.
Well, of course, we don't know how that mechanism works.
And it has worked through very, very ordinary kind of procedures
that no one has been able to alter its verses.
Well, of course, the books of God are usually at the peril of being distorted.
And this has happened to all books.
How this has not happened above the qur'an, this is a very amazing thing.
You hear about many literature, many writings at the beginning of Islam.
Like, for example, Kitab al-Ali or Wusqaf al-Fatima.
You can't find them now.
There is no literature from the beginning of Islam,
I mean from the very beginning of Islam left for us.
All of them are lost or I mean the copies are destroyed and all these things.
But the qur'an is very strange.
I mean, if you go to a qur'an from the first century and a qur'an from the 14th century,
all the same, you can't find any difference.
And this is amazing.
Now, the exegesis usually say this has happened through a kind of very, very ordinary and natural procedure.
And Allah has, for example, Allah, when put, when this question is put to him that why, for example,
there's no mention of Ali ibn Abi Talib in the qur'an, although he is very important
and he is one of the pillars of our religion.
He said, well, if there was a name, it was a very good motivation for people to take that verse out of the qur'an.
After all those political disturbances which happened.
And since Allah knew this, he did not put any verse mentioning Ali ibn Abi Talib.
So it went very in a very natural way.
If Allah had mentioned any of the Sahaba in the qur'an
and after that those Sahaba gained power, what they could, they would have done everything.
They would have exerted every effort to take those ayahs out by any kind of manipulation.
But of course, there's no mention of Sahaba except, say, for example, Zayd, who had, of course,
a kind of clear background in the qur'an and did not find any power afterwards to do any harm to the qur'an.
It has been saved in a very natural way because Allah's sunnah, Allah's canon
is not to intervene supernaturally in things so that we find out.
If we find out, it's qiyamah. We shouldn't find out now.
We should think that everything is very natural so that the doubts come and all these things.
Our soul, our intellect starts to strive to become clear which way we want to choose and we want to go.
This is very, very important.
The moment of qiyamah will come, but I have very, very tactfully hidden it.
So that everyone is rewarded according to what they do because if we know that there is a qiyamah by sure from the very beginning,
of course, if we progress in iman, we will have yaqeen, we become sure.
But right from the beginning, if everyone was sure about it, then of course, there was no trial, no test,
no realization of the self and of the soul that Allah has given us as a treasure.
Now, for example, as I said, the qasan should be appropriate to the context.
For example, when in surahsat Allah says,
I swear by the Quran which is full of reminders and then he says, but those who disbelieve are in arrogance and in dispute.
Although this is full of reminders, but they are in dispute.
So it's always in the context. It's always appropriate.
Now, what does Allah want to tell us by this?
What is this swearing for?
It's swear by Quran al-Hakim for?
You are from the convoy, from the messenger sent to people.
Now, what is the appropriateness of this Quran al-Hakim?
I mean, if someone do not believe in the Quran, should Allah swear by the Quran to persuade them that you are a messenger?
I mean, I tell you that this is the book I have written and you say, no, you haven't written this book.
I swear by this book that I have written it and you say, well, I don't believe at all that you have written this book.
How do you swear by this book?
I mean, if someone does not believe in the Quran, he would not believe in the messenger.
Or if someone do not believe in the messenger, he would not believe in the Quran.
So why should Allah swear by the Quran to persuade the listener that you are from, you are a messenger?
What's the answer?
Well, you try to find an answer and I try to wipe this out.
The answer is in the attribute of the Quran.
This book is full of wisdom and anyone reciting it would find out that wisdom in the book.
So and this shows that you are a messenger.
You don't need to bring any miracle.
Anyone reading this book would find out that you are a messenger.
These words could not come from an ordinary person.
And some of the exegesis, when they come to this surah, in the verse in surah Baqarah,
وَإَن كُنْتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْطُوا بِسُورَةٍ مِّمِّثْلِحٍ
If you are in doubt of what you have sent down to our messenger, to our servant, bring a surah like it.
فَأْطُوا بِسُورَةٍ مِّمِّثْلِحٍ
Some of them say مِّمِّثْلِحٍ means from someone like the prophet, like this illiterate person.
If someone like the prophet who was illiterate, of course, could talk all these wisdoms,
could talk about the books of the past and when Jews and Christians come and listen,
they realize that this is not ordinary thing.
This is talking the truth about the past.
He has not been able to read Torah.
He has not been able to read Bible.
Of course, you know, Bible was translated into Arabic in the third century.
And therefore, prophet had had, even if he could read, he could not read the Bible, which was in Hebrew language.
So, giving all those information, all those details, for example, when Allah talks about surah Yusuf,
giving all those details, says, تَلْكَ مَنْ أَنْبَاءَ الْغَيْبِ نُحِيهَا إِلَيْكِ
These are from the unseen news that we are revealing to you.
You didn't know all these things.
Neither your people, I mean, there was no one in the vicinity of the prophet knowing about these things.
But him giving all these things, it was a proof, anyone who heard the prophet from Jews or Christians.
Allah says they would have known it by the very deepest persuasion in their heart that this is the prophet.
الَّذِينَ آتَيْنَاهُمُ الْكِتَابِ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاهُ
As they know their sons, they never make a mistake that this is my son, this is not my son.
They know that this is the prophet because the things he says is very strange.
It's very amazing. It's full of wisdom, first of all, full of news.
For example, in Surah Maryam, Allah says, you didn't know anything about all these things that we are telling you.
وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمْ
You were not with them when they were casting their pens or their kalams.
So that they find out who should be a guardian of Maryam.
وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصَمُونَ
You went with them when they were disputing with each other.
All these we are giving to you as a revelation.
So, وَالْقُرْآنَ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ
This is the best proof.
If you want to find out whether the prophet was truthful or not, don't seek miracles.
Miracles are just for one time.
They persuade people who see it.
Those who don't see it, they say, okay, these are reports, these might be legends, these might be myths.
Talks through the centuries, generation to generation, but go and decide the Qur'an.
And that's the best proof you will find out that yes, this man who has talked about these things should have been a messenger.
So this is why the Qur'an is mentioned as a Basm here.
Now, we talked about Hikmah and wisdom.
But what is wisdom?
Well, you might say anything which is wise, anything which is full of knowledge or anything which is full of insight.
We call it a Hikmah or a kind of a word which is Hakim, a statement which is Hakim, as the Qur'an is describing this way.
But this Hikmah, when we will study a bit more about it, we find out it has a technical meaning in the Qur'an as well, as well as the general term.
Now, I ask you, you have heard this verse comes up very frequently in the Qur'an.
وَيُعَلَّمُهُمُ الْكِتَابَ وَالْحِكْمَةِ
Okay, every prophet has come to...
يُعَلَّمُهُمُ الْكِتَابَ وَالْحِكْمَةِ
Okay, Kitab is the book, of course, and Hikmah is wisdom.
Now, if the Kitab includes wisdom, why should Allah separate them that prophets have come to teach them Kitab and to teach them Hikmah?
Yes?
But they teach them both, the book Kitab and the wisdom.
And if Kitab is full of wisdom, so, I mean, this is redundant to say that they teach them Kitab and they teach them Hikmah, yes?
Yes, this is a possibility, that's of course.
But sir, in other verses we have that prophets, we have sent down to you these verses so that you explain for them these and as well you have to teach them Hikmah.
Now, just to give you a clue about Isa, he says, I have only come to teach you Hikmah.
وَلَمَّا جَعَعَ إِيسَا بِالْبَيِّنَاتِ قَالَ قَدْ جِأْتُكُمْ بِالْحِكْمَةِ
I have brought you wisdom, not book, not Kitab.
But he had a book, didn't he? I mean, injeel.
But he says, قَدْ جِأْتُكُمْ بِالْحِكْمَةِ
And of course, وَلَأُبَيِّنَ لَتْكُمْ بَعْذَا الَّذِي تَخْلِفُونَ فِيهِ
And to clarify for you things which you dispute about them, but his main thing is Hikmah, not the book.
Now, this is my guess, and of course, I haven't seen it in the books of Exodus, so you might say that this is rubbish.
But this is what I think, that here Kitab doesn't mean book, it means what is written for you in terms of Shariah, in terms of the thing that you have to do.
يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ صِيَامٌ
The fasting is written for you. So that is a Kitab, isn't it?
And Salat is mentioned explicitly in the Quran to be a Kitab, isn't it?
أَنَّ الصَّلَاتَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا
Salat is a Kitab, is a written duty for Mu'mineen, which had of course a specific timing.
And this is very important, specific timing of Salat is very important and it is explicitly mentioned in the Quran.
It does not evade that any time you wish you go to Allah and supplicate, it's good.
فَإِذَا قُذْيَةَ الصَّلَاتَ فَانْتَشُرُواْ بِالْأَرْضِ وَابْتَغُواْ مِنْ فَضْلِ اللَّهِ وَذْكُرُواْ اللَّهَ كَتِيرًا وَاذْكُرُواْ اللَّهِ لَعَلَّكُمْ تُفْلِحُواْ
So after your Salat you do and remember God in whatever way you want.
But this Salat has a specific time.
Don't forget about it and don't think that other religions did not have this Kitab Maw'oot.
Every religion, Christianity, which of course Christianity doesn't have any Kitab. Why?
It doesn't have any written duty Christianity.
Isa doesn't say I bring you these Kitab and Hikmah. He just says I bring you Hikmah. Why?
Because it was a continuation of what was written in the book of Musa, alayhi salam.
So Isa just came to bring Hikmah, not Kitab. Kitab was there. He did not come to change anything.
And the Jews of course have Kitab and Maw'oot and Les Salats and so following them the Christians have Kitab and Maw'oot and Les Salats.
And all religions, Abrahamian religions have Kitab and Maw'oot and Les Salats.
So if they have abandoned it because of this kind of inclination in all human beings, a kind of mystical inclination,
sometimes people say that we want to remember Allah in our hearts all the time. Why should we pray five times a day?
These very definite times that Allah has mentioned, we want to remember Him all the time.
Okay, if you don't, you are not reminded in those five times, you cannot remember Him in other times.
And this is what has happened actually. And you see that people have abandoned it and they are not remembering God at all.
Or were.
La yadkuru nallaha illa qaleela
Very little they just remember Allah. They are reminded of Allah.
Yeah.
La yadkuru nallaha illa
That's it. They only say Allah is Karim, is Rahim.
Yeah, this is how they remember Allah.
But it's very important. Now, Isa didn't bring any Kitab in that sense, any written duty.
It was just what was written for them in the past. He did not come to change them.
He just wrote to give Hikmah to it because the Hikmah of these Sharaya were lost.
Okay, they were done just habitually without knowing what are the wisdom behind them.
So what is Hikmah now as compared to Kitab? Is the wisdom behind what we do.
And not only wisdom behind what we do in terms of prayers and Sharaya, but wisdom behind everything.
And wisdom of how we should act. Sometimes you feel that, you know, in this world we have two things.
We have an out and we have an is. This is what usually is said in philosophy, moral philosophy.
That there are either statements, statements which just state something about the facts and outer statements,
which are moral statements, ethical statements, statements which speak about things which we have to do.
They say there's no bridge between these two. I mean, there is something.
Say, for example, they had, say the evolution which Darwin talks about is a true statement.
Suppose we don't know because this is a very, very vague kind of theory, but say it's true.
But what out we do if that is true? We don't know.
Hitler said we have to kill everyone which is inferior in terms of evolution.
And some people may say that, no, we must help others who are inferior to bring them up, to uplift them to our own levels.
And these are two completely opposite outs coming out of one is.
OK, now in the Quran, usually what we ought to do, which doesn't come out of these is statements is called Hikmah.
Wisdom of what to do and what not to do.
Walaqad aatayna luqman al-hikmah.
We gave wisdom to Luqman. And what was that wisdom? Anishkur lillah.
Give thanks to Allah. This is the wisdom. Not all of us know this.
We think that why should we give thanks to him? Does he need it, for example?
Or does it uplift us spiritually at all?
And this is a disputed, whatever is disputed among the people in terms of what should be done and what shouldn't be done.
If you see Surah Asra, for example, there are many, many ethical statements made in Surah Asra about one and a half page, many verses.
Starting with waqadah rabbuka al-la ta'budu illa iyaa wabil walidayni ihsana.
Your Lord has decreed that you should not worship but him and you have to do ihsan to your parents and many, many other things.
Wala taqfuma layisa laka bihi ilm. Do not follow what you have.
You don't have any knowledge about and all these things.
And at the end he said, dhalika bimma awha ilayka rabbuka min al-hikmah.
These are the wisdom that Allah is revealing to you.
Okay, so hikmah is something, of course, it is not only specific to oaths.
Sometimes the very factual knowledge, the knowledge which is true knowledge.
We don't have really the true knowledge because we don't have all aspects of everything.
I mean, we give theories about many things and those theories work in terms of technology.
When we want to make something, those theories come in, get work, but we don't really know all aspects of something.
And if someone has those all aspects, they have hikmah.
And this hikmah is not but with saints and with prophets, those who have supernaturally a kind of inclusive knowledge about things.
As Luqman says, yaa bunayya innaha intakum isqala dharratin min khardalin fatakun fee sahratin aw fi al-samawati aw fi al-ard yaa tib'a Allah.
This is the knowledge. This is not oath. This is is. But he knows it.
How? He has it through that hikmah which Allah has given him.
And of course, when Allah says, wa aata about Yahya alayhi as-salam.
And this is sometimes called hukm and hikmah. They are the same roots.
When Allah says about Yahya alayhi as-salam, wa aatainahu al-shukma sabiyya.
When he was a child, we gave him hikmah and hukm.
OK, or about the prophet, he says, wala'ika allatheena aatainahum al-kitaba wal-fukma wal-nubuwa.
OK, so these are three different things. Nubuwa is different from huk.
Huk is different from Kitab, which probably has this meaning.
And of course, in the Qur'an, it is used in this meaning and is used in the meaning of the book.
So this book is full of wisdom.
It means it tells you what to do, what not to do, not just in terms of prayers, just in terms of your life decisions.
Big decisions you want to make about your life. You go to this book, you find the wisdom there, provided you ponder, you think when you recite it.
And many, many things become very clear, are clearly stated there.
We have to find it out. And of course, any book of knowledge should be pondered upon to find out.
I mean, if you have a book of chemistry, for example, and it's about very detailed kind of relationship between different materials,
you just don't go and recite it by heart or very quickly and say, OK, I've read this, I didn't find out how these materials are related to each other or transformed to each other.
And you say, well, this is not a very beneficial book because I read it, I didn't find anything.
Of course, you have to ponder for that pondering. You have to go to school. You have to learn many things.
You have to learn preliminaries so that you find out what that book is talking about.
And the Quran is the same. Just don't rush reciting it as saying that, well, Quran says Allah says this book is full of lights.
But where's the light? I just found zulma in it. I mean, when I recite it, I just feel that I'm depressed.
I'm not getting anything. I just read for sawab. OK, because you don't have the preliminaries.
You have to get those preliminaries to find out more about it. OK.
Inna kalamina al-mursaleen ala siratin mustaqeem. This is a second kind of news that Allah is giving us about the prophets.
You are from the messengers. Alas, ala siratin mustaqeem. And you are on the right path, on the straight path.
OK, we'll talk about the Siratun Mustaqeem, inshaAllah, if God gives us tawfiq and life. When we come to the verse in surah Yasin,
alam a'had alaykum ya bani Adam ala ta'budu shaytan wa an'ibuduni hadha siratun mustaqeem.
We'll talk about it later on. But just one thing. When Allah says there is a Siratun Mustaqeem, there is a straight path towards Allah,
Subhanahu wa ta'ala. What does it imply? Any idea? What does it imply? When Allah says there is a straight path towards me,
and you are one of those messengers who guide people towards this straight path towards me. What does it imply?
It's the shortest. What opposite could we have for Siratun Mustaqeem? Not a straight? Going a straight. OK, yeah, yeah,
we could go a straight. But first of all, Sirat is a path. It means that we have a path towards Allah, Subhanahu wa ta'ala,
to go through. OK, this is very important. We have a path towards Allah. So it implies that there are people who think that there's no path.
OK, but you are from the messengers guiding to the path. And straight path implies that there are other paths, not a straight path.
Well, there might be no path at all, as some people think, and there are paths which are not straight. And this is mentioned in Quran
in many, many different occasions that some people want the path towards Allah to be convoluted, not straightly they want to go him.
Aladheena yasudduna ansabeelillah. Those who bar from the path of Allah. First, those who bar from the path of Allah.
wayaboohoonaha awaja. They want it to be convoluted. They want it to be like this. They don't want to go straight path towards Allah,
Subhanahu wa ta'ala. So you hear many talks about different religions. You hear all people of the world talk about a kind of spirituality.
A kind of innate relationship that they have with Allah, Subhanahu wa ta'ala. And when you listen to them, they say, how nice they talk about it.
This is the thing that I want in my inner soul. This is spirituality, this mysticism.
wa min an-naas man yu'jibukagawluhoo fil hayatud dunya. And there are some people when they talk, you are just fascinated by their talks.
It's just, you just think it's from your inner soul that they are talking. But when it comes to the path towards Allah,
they talk about convoluted paths. Paths which are very difficult to tread, to go ahead with.
And of course, you have a Siratun mustaqeem towards Him. Okay. And inshallah we'll talk about what is Siratun mustaqeem in that verse,
which I mentioned coming later on in Surah Yunus. Now, what is all this? You are from mursaleen.
Well, I swear by Quran ul-Hakeem that you are from mursaleen of the right path. And this is tanzeel al-Azeez al-Raheem.
This is, well, usually when you read the translation of the Quran, they translate tanzeel as a revelation from God, from Aziz, the Almighty, All-Merciful.
But of course, revelation is wahi, not tanzee. And they are used in different places according to the context in the Quran.
They have the same meaning, but different stress and emphasis are put on different aspects of this revelation to the Prophet when it's used as tanzeel or inzal or wahi.
Now, it says this is a sending down, tanzeel is sending down, sending down, of course, of wisdom, of knowledge, of whatever is in this book from Aziz and Raheem.
Now, what does it mean sending down? Why Allah uses this word very much is tanzeel, is inzal, is coming down, being sent down to you.
Is Allah up there sending or is Jabrail up there to send it down to us? Or, I mean, is there any up and down when we talk of Allah subhanahu wa ta'ala?
I mean, in this regard, can we say that Allah is up there, is high in his position and he sends it down to us? Any idea why this term tanzeel is used here? Yes?
And the higher the rope of Allah said up and then the lower up so is.
When you say higher, in what terms?
So it's not a special kind of highness or lowness. It is a kind of spiritual highness, a kind of highness in meaning in terms of being.
So when Allah sends it down, it means it comes from a very high level to a very, very low level.
Now, we are told that this Quran that you recite is not the Quran which is with Allah subhanahu wa ta'ala.
That is very high in meaning. The hikmah there is very different.
Okay,
This is a very, very beneficial Quran.
It is in a sealed book.
It means no human being can ever have access to that book.
Those meanings. Okay.
But when we say they can't have access, it doesn't mean that it is somewhere it's locked, it's sealed and you can't get it.
No, it means in terms of your capacities, in terms of your capabilities, your potentialities, you have no way to understanding that book, which is with Allah subhanahu wa ta'ala.
And it means you have no way to understand the hikmahs behind things unless they are told in your own language.
And it says,
بَلْ هُوَ قُرْآنٌ كَرِيمٌ إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَكْنُونَ لَا يَمَسُّهُ إِلَّا الْمُتَحَرُونَ
Of course, there are some human beings which can touch that, those concepts and those meanings.
But for you to understand,
تَنْزِيلٌ مِن رَبِّ الْعَالَمِنْ It has been sent down in terms of its meanings, in terms of its hikmahs, it has translated into your language.
The Prophet understands those concepts which no language could explain.
But when he wants to tell it to us, it translates into our language. وَإِنَّمَا يَسَّرْنَاهُ بِلَّسَانِكَ We have made this easy through your language, through your tongue.
So that you state, the Prophet is like a kind of medium between that very high book and between this Qur'an and us.
He gets those very high meanings, it is translated into our language and it is spoken of by the Prophet.
Now, the difference between the Qur'an and other books, some other books, there are other books which are like Qur'an as well,
but the difference is that other prophets might have got those concepts which of course no one but Muttaharun could reach,
and they translated inside themselves the medium, the soul, and they spoke of it in their own language, in their own wording, phrasing.
But Qur'an, not only it is translated by the Prophet to us in his own language,
but the very wording which the Prophet should tell should be from Allah subhanahu wa ta'ala.
After the Prophet got those concepts, and that is,
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةُ الْقَادِ Those concepts have come to you on the Day of Resurrection, completely.
This is when we say that the whole Qur'an was revealed to the heart of the Prophet on the Day of Resurrection,
and then the Prophet wants to say it.
Sometimes he rushed to say things, but Allah said, you shouldn't do that.
We have to tell you the exact wording of it, after which you could only convey these to people.
And, وَلَا تَعَجَلْ بِلَّسَانِكَ Do not hurry with your tongue to say those concepts to people.
We have to tell you the wording, وَلَا تَعَجَلْ بِالْقُرْعَانِ مِنْ قَبْلَ أَنْ يُغْظَى إِلَيْكَ وَحْيُهُ
Before we have revealed to you what to say, do not rush to say to people these meanings.
So the very wording and of course the concepts have come down, sent down to the Prophet.
And of course he translated for us, and the Prophet saw it. It's very, very important.
Very important. It's not just a kind of mechanical choosing of someone and Allah giving him a mission.
Okay, go say these things to people. Unless it is a soul that could capture those concepts, no one could do this mission.
And this puts the Prophet in a very, very high status.
And of course, why Aziz and Rahim is used here, inshallah we'll talk about it in three weeks time.
We have two weeks off next week and the following week.
And inshallah in three weeks time we talk about this thing.
If there's any question or comment or any correction from the side on the of of Shaykh, until 4th of May, yes.
Brother, sister, we want some volunteers to pass around the mics, please.
Three in the ladies, three in the gents.
I'm just wondering whether this special knowledge which is available in the Kitab al-Maknoon, whether it is just available for the Prophet?
Or has it been available to others?
Like, because when we hear Imam Ali's hadith, when he says,
What does he mean by that?
No, it's available for Mutahharun.
And Mutahharun, those are those whose heart are purified by Allah, subhanahu wa ta'ala, so that no wrong desire will come to it.
All right.
And these Mutahharun might be prophets, might be among Sadiqeen, which are among those categories of people.
And we have specifically the verse mentioned in the Qur'an.
Allah wants to take the filth from you, of course, filth of heart and purify you.
And so they are purified.
And so they have reached to those concepts, but they don't have mission to talk about it.
Of course, it's the mission given only to the Prophet and the wording comes down only to the Prophet, not to Imam Ali.
So they can't talk a verse of the Qur'an, but they have reached to those concepts, to that knowledge, to all the wisdoms, which are very high in that kitab.
Can you give sisters a chance next, please?
Anyone?
You said that Nabi Isa A.S. just brought wisdom in, I mean, through Injeel.
The Qur'an says that this Qur'an is full of wisdom.
So are you saying that the Qur'an has got Hikmah and something else, while Nabi Isa A.S. when he brought Injeel was just wisdom and nothing else?
As I said, this is my opinion.
Of course, when I say he brought wisdom, it is as compared to kitab, which is written duty, not the kitab, which is the book.
We know that he brought Injeel.
Of course, we don't know where that Injeel is now because the Injeels that we have now are like the Sirahs written for the Prophet.
So we don't have that Injeel given to Isa A.S. at all.
We have no trace of it, but we know he brought a book, but not written duties, as we know,
because he was a continuation of the Prophet of Bani Israel and the religion of Musa A.S.
So all those duties were re-established, reinstated by him.
But of course, those duties which were disputed among Jews, he came to judge between them what duty was right, what duty was wrong.
But he also brought the Hekma behind those duties and Hekma behind our life to the people.
So this Hekma does not mean that he did not bring any book.
It means he did not bring any written duties, kitab in this meaning.
The duties, the worship that we have to do like Salat, like Zakat, like fasting and all these, these are written duties.
For example, we have Kutaba alaykum al-Salaat and also social relations which are written for us.
Kutaba alaykum al-Salaat, fasting is written to you, al-Jahad.
Jihad is written on you. Kutaba alaykum al-Qasas f-il-qatla.
Qasas is written on you. These are all kitabs of Allah SWT which are contained in the Quran and in the Bible as well.
For example, he said, wa katabna alayhim feeha.
We wrote in the Bible, in the Torah for them, anna al-nafsa bil-nafs, wal-ayna bil-ayn.
We wrote for them and this is a kitab, of course, that a person for a person, an eye for an eye, an ear for an ear, this is a kitab.
And when I say Isa didn't bring any kitab, it means these kind of kitabs.
He just reinstated these kitabs and of course judged among those disputed kitabs.
In the name of Allah, the most Gracious, the most Merciful. Studying the characteristics of the Prophet, peace be upon him,
I find it very difficult that he was hurrying. Why would he be given the instruction of la taajal?
What was he hurrying about?
Well, because he was so eager to guide the people and we are told in the Quran that this was the attitude of the Prophet,
that he even exerted so much effort and he was so much concerned about the faith of the people who were around him,
about his family, that we are told in the Quran, la'allaka baahu an-nafsaka.
Do you ever want to perish yourselves that they do not believe in you?
Allaa yakoonu mu'minu allallaka baahu an-nafsaka ala asarihim illam yu'minu bi hadha al-hadeethu asafa.
You might be very very sad and you want to perish yourself that they do not believe in you in this hadith, in this statement.
So we know that he was very eager and that hurrying was not the status of a person who was rushing in his activities,
but a person who was eager to tell to people what he knew so that they come back to Allah subhanahu wa ta'ala.
And this is of course a good characteristic rather than a bad one.
Friday evening we'll hear from you about Prophet's time management skills.
We will see there's so many things in such a short time and you must tell us how we did it.
Insha'Allah.
Okay, come back to the main site, anyone?
Sheikh, continuing from the previous question and answer,
Allah says in the Quran that whatever Prophet says is from us and it is not from out of his own whim.
So did actually Allah want the Prophet to hurry up because then it doesn't reconcile?
No, the point is it never happened.
Prophet wanted to do it.
We are not told that he did it.
He wanted to do it and Allah told him, do not try to rush.
He will tell you what to say about those concepts.
But in terms of that ayah,
وَلَا يَمْتُقُ عَنِ الْحَوَىٰ أَنْ هُوَ إِلَّا وَحْيٌّ يُوْهَا
He does not, of course, talk out of whim and it's only a revelation to him.
Well, certainly these are the verses about the Quran, not about all the statements of the Prophet.
Suppose Prophet wanted to go to market and buy something,
would he wait for a revelation from Allah to come to say, okay, what kind of bargain you make?
What kind of thing you buy?
Well, of course, this was a kind of ordinary.
Or for example, his relationship with his family, his wives,
did he wait for a revelation from Allah to come down to tell them things?
No, of course not.
As a human being, they talk to them very naturally.
But whatever he said in terms of religion, in terms of guidance,
and especially the Quran, of course, he did not talk out of his wings.
He talks only after he was told to talk.
We know that Allah is everywhere and He is closer to us than we realize ourselves.
With this Mutahharun, the people that are Tahir and Siddique, are they closer to Him or is He closer to them?
So is there some unevenness about how much God is with one person compared to everyone else?
Do you know my question?
Yes, yes.
Well, actually, well, instead of saying God is everywhere, we better say everywhere is with God,
because of course, He has created everywhere.
And saying that He is everywhere gives Him a flavor of having space.
Okay, but well, of course, He's out of the space.
So everywhere is with Him rather than He being everywhere.
But the point is, yes, He is, I mean, He's the closest to all of us now.
Nothing actually disappears from His sight or His knowledge.
It's very natural for Him.
As I mean, you are just seeing Me naturally because Allah has given you this ability.
He very naturally, of course, naturally again is not the right word to use for Allah.
So He very naturally knows the deepest things that go in everyone's heart,
because this is the kind of the knowledge He has.
Okay, now the point is, our hearts are away from Him in the sense that do not grasp Him,
do not understand Him, do not have a knowledge of Him.
And the closer we become to Him, it doesn't mean that we move from some place to some other.
It means we get deeper and deeper in understanding this world and Him.
Of course, these are two different things.
And therefore, yes, Muttaharun are closer to Him in terms of their hearts being more open towards understanding whatever is related to Him.
And we might be at a more distance in the term that our hearts do not grasp things which are related to Him.
And some people are totally distanced from Him.
And as Allah says about them,
فَبُؤْدًا لَقَوْمٍ ذَالَمِينَ
A far distance be upon the dhalami.
It is a far distance from Allah, subhanahu wa ta'ala.
It means they cannot understand anything about Him.
Now, the more we are purified, we get taqwa and tahara, the closer our hearts will become towards Him.
So, here we have sat down all of us and Allah is as close to every one of us,
but we are not as close to Him in an equal way.
Some of us are closer, some of us are further away.
May Allah bless you.
You know these words, you said that the Quran talks about nothing will touch it except the Muttaharun,
the words that it talks about the Quran.
Does that mean that if the two things I want to ask you,
one, it's relating to that you should not recite the Quran until unless you are in a state of wudu,
which is implied by that, I want you to make a comment on that.
But the other thing that I want to ask you is that does that mean that if we are not pure enough,
then we will not get the essence of the Quran?
That means we will not understand when we recite it or we ponder upon it,
we will not reach the meaning that Allah has meant for it?
Or does it just mean that we will get to higher stages?
So this is like a process, a sort of a continuum from a lower level to a higher level.
So that means that we can get something but not everything.
Yeah. Well, regarding that jurisprudential big thing that you have not to touch Quran without wudu,
usually the jurists do not resort to this ayah for that.
There are lots of hadith about it.
And of course, this ayah is support for all that.
But it really means that you cannot touch those meanings without purification.
And you well, you know, we are told that Quran has different levels of depth,
the different levels of depth Quran has.
And those different levels of depth are understood.
I mean, all of us might have the same talents.
But it is those different levels are understood by different people in terms of their differences in purity.
So the more you are purified, the more Allah lets you to see those meanings, to touch those meanings.
And of course, when you become like a sadeeg, like Amirul Mu'mineen, like Ayam alayhi was-salam,
like the Prophet, you touch all those depth, all those meanings and knowledge that is endowed in the Quran.
That's why Ayam al-Furzama said we can issue dictums about every aspect of religion from the Quran.
They said everything is mentioned in the Quran.
But why can't we find it? Because we don't have that depth in understanding it.
They did have it and they said, whatever we tell you, we have inferred this from the Quran,
but we don't know where.
Okay, because they had the reach to that depth of the Quran and we don't have it.
Okay, InshaAllah. So I see you in three weeks time.
Wassalamu alaikum wa rahmatullahi wa barakatuh.
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