109 Kafirun A

Speaker 1 This audio is brought to you by Muslim Central. Please consider donating to help cover our running cost and future projects by visiting www.muslimcentral.com/donate. None. We're beginning today, inshallah, and hopefully concluding also the study of Suratul Kafirun. This is one of the surahs that the study of which has always intimidated me personally because of the simple language. But the repetition in the language and sometimes we, you know, nothing is quite as as simple as it seems in Allah's book. And we have to do a deep study and analysis and try and understand the wisdom of things to the best of our ability and take advantage of the works of the scholars that have spent decades trying to figure these ayat out and try to figure out the lessons in them. And so, you know, it's something I've been putting off for a long time. So this will come to this. This was an opportunity for me to review these lessons and do my own research and take advantage of the works of great Bufasseurun in the past. And I had tons and tons and tons of notes to share with you. And I realized something I better need. I better water this stuff down and I better present these lessons in easy to understand language because. Speaker 2 If I went through my notes. Speaker 1 You wouldn't get anything. They're, they're pretty complicated. The, the linguistic discussions and the, the, the literary analysis of the Surah is pretty complex. So I'm going to, I, I rewrote all of my notes, kind of why I'm late, actually had to go through my notes and try to rewrite them. And I'll try to present these things in a coherent fashion, being true to what has been said in our scholarly tradition, but at the same time trying to simplify some of those things or present them at least in easier to understand language. The First things first, the connection between this Surah and the Surah that precedes it, Sotul Kauthar, the study of which we concluded last week. In Sotul Kauthar, the kufar had insulted the messenger Sallallahu alaihi wasallam, and they had called him, you know, Batara Muhammadan, right? So that language Allah Azzawajal responded to in the last aya when he said in Nashani EKA, well Abdur, but you know when they call you something, Allah Azza wajal has now given the Messenger Salallahu hassanam also the right to call them something back. And instead of insulting them, the power that what Allah told to tell his Messenger the word he used for them was al kafiroon. So from the very beginning, it's not even yeah, Ayuhel kafiroon, it's called yeah, Ayuhel kafiroon. In other words, Allah tells his Messenger to now call them al kafiroon. The insult they hurled against the Messenger was abtar and the insult that is hurled against them by Allah is the word al kafir is the word al kafir on and we'll look more into that inshallah tahara and the difference between how they insulted the messenger or tried to and how Allah is hurling an insult back at them. The first thing was their insult actually didn't have any reality. The reality of his name, his legacy not being mentioned anymore wasn't just wasn't true actually. Speaker 2 It's the exact. Speaker 1 Opposite his mention will be made till the Day of Judgments sallallahu alaihi sallam. So he is someone that is the farthest from Abtar. On the other hand, the allegation Allah makes against them and that the the name he calls them and Katherine fits perfectly. Another difference is when a lot when they made a criticism, it wasn't a criticism of any of the character or the behaviour or the actions of the Prophet sallallahu Alaihi because there's nothing to criticize. But when Allah criticizes them, he uses a name and attribute that is actually tied to an action. So it's not just a bad word for them, but kaffir, which you all know. Common translation says disbeliever or denier or rejecter is some a crime that they are actually guilty of. It is actually something that is blameworthy in its essence. These are two differences. The second is in the end of the Surah Allah Azza Wajal said in Nashani Ek who al Abdul, he called them the enemy. And Shani, as we said, is the worst kind of enemy. And now it is as though we are learning Allah's definition of who is the enemy of Rasulullah sallallahu alaihi wasallam, the one who is bent upon Kufur after years and years and years of darwa, after years and years of the softest approach, years and years of warning. These people don't get it and they are still against not only this message, but they're insulting the Messenger of Allah sallallahu. On top of that, these people because of their kufur are the worst kind of enemy. So even in instead of calling them Shani, Allah calls them cafe because to him there is no difference. You know in the Quran Allah azzawajal. Later on in Madani Quran he commands his messenger sallallahu alaihi sallam. He says, yeah, Yohan Nabi Jahid al Khafar 1, Munah 15, right, make struggle and make jihad against the Khafar and the Munah 15 and be harsh towards them, commanding the messenger to be harsh towards them. And this is and we'll see why Allah commands his messenger to be harsh towards them. A little bit later on when we get to the ayat when we study that the messenger by nature is not harsh. He's very soft and he's very merciful. And there are ayat after ayat after ayat dedicated to how soft and merciful the messenger is. Sallallahu alaihi Salam. And even in the Makan Quran, when Allah's messenger talks to the Khofar in the in the ayat that are proceeding this aya, he's always soft with them. He's always soft. But this is a very, very tough eye. One of the toughest ayat in the Quran revealed against the people of disbelief. The other thing is that these kuffar, you know, they outnumbered the believers and they out powered them too. They were in the position of political power. They were in the position position of social status. And because of that power and status, and on top of that, them claiming that the prophets like Saddam doesn't even have sons to carry his name. They felt that they were in a position of strength and the prophet in a position of weakness. And because of this. Speaker 2 They would, they felt. Speaker 1 They're in a position to pressure him. And one of the things they offered him as a, you know, as a compromise was, and you've heard this before, perhaps we'll we're willing to accept your religion for a year and you accept our religion the next year and then we'll come back to yours this next year and we'll all share. In other words, we all share Islam for a season, then we'll all share shirk for a season, then we'll share Islam for. So give and take, give and take, or we're willing to give you a little bit of wealth or this or that. You just leave us alone. You don't bother us in terms of our our practices. So they were offering this compromise, actually this compromise in this, this the sentiment that they had, it tells you two things. One, they figured out that this man will never stop calling for what he's calling for. And we're not letting go of what we have either. So the only solution in this kind of political situation, what you know, what they call it a political compromise, You give a little, we give a little, right? So, you know, in the Quran, Allah says, what do you know, Fayud Hinun, they really want that you soften up a little bit so they can soften up a little bit. So you give a little and we give a little. We'll both compromise a little bit and then we'll all be happy. That's what they want. In other words, they don't necessarily want, they've understood that you're never going to give up Islam altogether. So they'll just try to take a piece of it. And they have understood that, that you're never going to accept their religion. So we're not asking you to accept all of it, just accept some of it, a little bit of it. By the way, this is one of the tricks of Shaitaan. The Quraysh are using a classic trick of Shaytan. Allah azza wajal says yeah, you had ladina amanu ODU Hulu fisil Mika faten. Voila. Those of you who believe, who claim to believe, enter into the fold of Islam, enter into submission completely and absolutely while not following the footsteps of shaytan. In other words, entering into Islam, but not completely, is a footstep of is following the footsteps of Shaitaan. Shaitaan doesn't want you to leave Islam. He just wants you to compromise a little bit of it. Just, you know, give me a little. And the next time he'll come around and ask for a little more and then a little more. My teacher used to give the example of a dam, you know, the dam that's holding the water, and there's a little tiny crack. You don't have to destroy the entire dam. All you need to do is make one little crack. Because what's going to happen over time, it's going to get bigger and bigger until the whole thing's gone. You don't have to blow the whole thing up. You just need to make that first crack and the rest will take care of itself. So this was the strategy that they had employed. But since in the previous Surah, Allah has done two things. One, Allah has given the Messenger so much that you can't pay him with anything that can compete. Allah has given his Messenger al Qauthar in Alta Inaca, and so no matter what you give him, you give him power, you give him money, you give him wealth. You can't give him anything now that can ever compete with what Allah has already given him. So there's the bribery is gone, there's no incentive left. On top of that, you can't threaten him because in the previous Sora, what happened to the enemy in Nashani Eka, who will opt out? The enemy is gone. He's taken care of by Allah Azzawajen. So at this point you don't need to be afraid and you don't need to give in to any of these proposals for compromise. You go straight to their face and you tell them, yeah, you have kafirun. Oh yeah, you have kafirun. It's a profound placement of the Surah, you know, connected with the Surah before it. So Amal and Lamma Kawaina call back with Kawlina. It is as though all I'm saying now that we have given your heart strength with our words in our Tina Kothar, what be Kalina in Nashani Akahu uptar because of those statements of ours that we are given have given you Fala tubali be him then don't care about them. Speaker 2 Well, I tell Tafit. Speaker 1 Elohim and don't turn towards them anymore. You don't need to. You don't need to be concerned with what they were going to think and what how they're going to react. Now a few introductory comments. So these were a few comments of what connects this solar to the previous one. But now a few introductory comments. They were willing to give a little bit, They're willing to give a little bit, but still Allah called them and kafirun. Allah didn't call them compromisers or proposers of compromise or even mushrikun. He called them in the Surah kafirun. And this is really important to understand. Speaker 2 You know, typically the the people who disbelieve. Speaker 1 In the Quran they are called Al Ladina Kafaru, Al Ladina Kafaru, and there's only one place in the Quran where they are addressed directly and that is in Soto Tehrim. Yeah, you had ladina kafaru and that aya. Inshallah, one day when we get to it will understand that aya is when they are being addressed on the Day of Judgment. They are being addressed on the day of Judgement. And by the way, there is no ijmah that that ayah also is Allah talking directly to them. Because in other places in the Quran Allah says, well, you can leave Muhumullahu, Yemen, Kiyama, Allah will not speak to them on the Day of resurrection. In other words, even on that day when Allah says you, you who just believe, don't make excuses. Today. It is perhaps the Angel saying it to them. It is perhaps the believer saying it to them. Even in that case, perhaps it's not even Allah Azza Wajal addressing them, but in this Surah, Allah Azza Wajal doesn't talk to them. He tells his messenger to talk to them and the word he used for them is al Kafiroun. Now they were not saying that we reject your God. This is important. They were not saying that. Actually, if you ask them who created the heavens and the earth, if you ask them who created the heavens and the earth, they will. Allah says I swear they will definitely say Allah. They the mushrikun will say Allah. So the, you know, Kufur means I'm rejecting Allah, Sheikh means I accept Allah, but I'm associating other partners. You guys know these basic definitions. So they're crying from what we understand. Speaker 2 Is that of Sheikh. Speaker 1 But in this Surah, Allah calls them al kafirun. There's a there's a difference. He didn't say, yeah, you had mushrikun. And even though they were compromising, Allah still use such a strong term. Those who reject, those who deny, those who bury deep within, why use this term? This is a question in Challahu Tarhana that we're going to try and answer the first thing here. Speaker 2 Is that this? Speaker 1 The, You know, who are these offers coming from, these offers of compromise, They were coming to the Messenger Sallallahu alafalam from Aswadwin Abdul Muttalib Umayyad bin Khalf Walid Walid bin Muhira, Asif bin Wile. These leaders of Quraysh were coming and making all kinds of offers to the Prophet Sallallahu alaisalam. I've talked about this many, many, many weeks before, actually a few months before in the tafir of Surat Abbasa that, you know, making dawa. Making dawa is kind of like sales. You have a precious product and you're trying to convince the other to take this product from you. But you know, typically there's a big difference between sales and Darwell, by the way. But there is some parallel. You know, when you're making a sale, who's in the powerful position? The customer or the salesman? The customer, the customer. And especially if the salesman sounds desperate, like he's constantly trying to sell it to you, then the customer feels like this guy is desperate. I should tell him no. Give me 50%. And you know what? Throw in this or that for free. You know, like nowadays you walk into a Toyota dealership right after what recently happened. Who's desperate? The salesman. Speaker 2 Is desperate so this go. Speaker 1 Far they would think that the prophet Ali Sato Salam is desperate. Speaker 2 He's. Speaker 1 Constantly making dawa to us. He needs to give us this message. So we need to make some bargains. No, I'll, I'll buy your product. But just hear me out. How about this? You give me one year, I give you one year. You see? You see what I'm saying? They feel that the Prophet is desperate to take it from them. And Allah tells his messenger, Messenger in the Surah, no, you are not desperate. Actually you don't even respond. I will respond. You just tell them what I'm telling you. Yeah, you have, Cafferon. Speaker 2 And by using this word al. Speaker 1 Kafiroun in the ISM form. It's not al adina kafaru. Those who have disbelieved al kafiroun is an, is a noun, it's an ISM. It's an active participle specifically called an ISM fahren. Those who are engaged now in disbelief will be engaged in disbelief and have been engaged in disbelief. In other words, allies specifically talking to the people who are at the point of no return. You. You cemented kuffar. You cemented disbelievers. Speaker 2 Who it is? Speaker 1 Very clear now that there's no way you're ever going to to change. And who is sure about that? It's not the Prophet who's sure. It is Allah who is sure. So he calls them El Kafiroun. You say when you say, are you a ladina kafaru? Yeah. Are you a ladina kafaru? Even those who have disbelieved that's in the past, that doesn't guarantee maybe they'll believe in the future. It's possible. But when you call them El kafiroun, when you use that word, then there's no hope for them. That's it. They say their fate is sealed, which answers an important question. This Surah is not talking about all the kafar. It's talking about specifically a group of kafar who have been given the best opportunity to accept Islam. And let me tell you why I say the best opportunity to accept Islam. You know, when somebody gives someone that way, they had an opportunity to accept Islam. But it also depends on how effective the darwa was, how much baraka Allah put in the words of the daai, you know, and environment, and also the character of the one presenting the darwa. If the person making dawa has good words but no character, then those words don't mean anything, you know. But who did this? These people, whose darwa did they receive? Not just any speaker. This is the darwa of Rasulullah sallallahu Ali sallam. And whose character did they see for death for years? Actually not even for years, their entire life. They've known him since he was born. Well, now sahibukum, sahibukum be imagine. So I have someone who's been with you all along you he's been with you your entire life. And so they saw his character and they saw his words. In other words, you cannot receive better dawah than that. There will be no better Daley than the Messenger of Allah Salallahu. And when he has exhausted his efforts on you and you didn't budget, that means according to Allah, you are at the point of no return. The only description left for you now is yeah, Ayuhel kafirun. Yeah, Ayuhel kafirun. So here we find Oh yeah, Ayuhel kafirun. You know this kufur of theirs. Like we said, we didn't. I didn't yet explain to you why Allah used the word kufur instead of shirk because the crime was actually shirk. But all these years when they refused to leave their shirk, when they refuse to leave their shit, refusal, rejection, denial. You know what these words are? Kufur when you refuse it, that's kufur. Another meaning of the word kafir. In addition, and and this is interesting, when Allah uses the word kufur in the Quran, he mentions kufur of what? Kufur of what or takhib of what, right. So if they, you know, if I'm in Yakfur billah, whoever just believes in Allah. Speaker 2 And ladina yakfur unabi ayat Allah. Speaker 1 OB rusulihi right? So they Allah whoever disbelieves in Allah and his ayat, his revelations or biliyomil ahir in the last. Speaker 2 Day, or in his messengers, or the messengers specifically Sallallahu alaihi musallahu alaihi musallahu Saddam. In other words, when disbelief is mentioned. Disbelief in what? Speaker 1 But here Allah just said those who disbelieve, but he didn't mention what is it that they disbelieve in? In other words, it's all of these things. It's you have disbelieved in Allah, even though you think you believe in Allah, you think you worship Allah Akaba, but you don't. You don't really believe in him. You disbelieve in this messenger sallallahu. You have disbelieved in the ayat that came to you. You have disbelieved in your own conscience. We were born, all human beings were born with a fitrah and in that fitrah there, there the roof inside of us says La ilaha illallah, it accepts Allah. Allah told us in the 172nd ayat of Sutul Araf. He asked us this question before we even came on this earth. He said Alice to be Arab bikum. Am I not your master? Am I not your Lord? And what did all of us say Called ubela shahidna? We said of course we bear witness, we testify. In other words, we gave shahada before we even came here. So this Islam, this the he was already inside you and you even denied what you had inside. Forget denying what is on the outside. You have even denied what is on the inside and you've denied it permanently. So the word for you is al kafirun. But there's another powerful meaning of the word you know of al kafirun. Speaker 2 And that is that the word Gopher. Speaker 1 Comes in in Arabic is not only used for rejection and denial and disbelief, it's also actually used for a denial of a favour. To deny a favour. Gofran and Nirma they call it in Arabic to be ungrateful to a favour. You are the people who receive the favour of Allah. Especially because of the Dora of Ibrahim Alayhi Salaam, you received allevi Atta amahummin jorin well, amahummin health. You received protection from us, how we feel. You got to go, you know and you know it was safe. You received all of these favours and above all of these things. You received Allah's final Messenger sallallahu alaihi wasallam. You received the answer of the Dora of Ibrahim Rasoolam minhom. You received that gift. Of all the people in the world that didn't receive the final messenger, you received it and you are so ungrateful. So you are called the ultimately ungrateful. Kulia. You had caffeine, Imam Razi, when commenting on the Surah, he says the Messenger when he when his personality is described. What are the ayat fabhima rahmati mean? Allahil Intallah home. It is by the mercy of Allah that you are. It is by the special mercy of Allah that you're lenient towards them. Bill menina rahu for Rahim when it comes to the believers, the messengers especially, especially with the believers, He's compassionate, he's always merciful. Well, not Arsalaka Allah rahmat al. I mean, we didn't send you as anything except a mercy for all the nations and all peoples of the world. And even when he's supposed to debate with them, he's supposed to be nice. Well, Jaya Dilhom, debate them, argue them, be letty here. Action in the way that is best, in the most beautiful way. Debates are usually ugly. The debates are. If you've ever seen a debate, it gets ugly, it gets nasty and the messenger is commanded even when you debate them, debate in the most beautiful fashion. So what kind of, you know, mercy is this? Even when he was told to make Darwa. Speaker 2 Well, and the Rashi Rataka Lakrabeen warned the closest. Speaker 1 Of your family members by the way, the toughest enemies of Islam were the close family members the uncles, the tribal, the people of his own tribe these. Speaker 2 Were the toughest. Speaker 1 Enemies, the messenger is told. I'm not asking you for any compensation except I'm asking you to show love and close relations. I'm sure I'm asking you not to be unfair to your own close relatives. It's one of the injustices that they used to commit. O Messenger, Allah tells his Messenger, O Messenger, convey what has been sent to you from your master, and if you don't do so, then you have not done your job, you haven't delivered the message that you were given. In other words, the messengers told. Speaker 2 Deliver, deliver, deliver, deliver. Speaker 1 And so much sofa, he says. Even if you the other shows animosity to you, he acts like an enemy to you. Treat him in Darwa like he's your close intimate friend. This is the advice given by Allah to the Prophet Sallalla Ali Saddam. But these people have reached such a point that the messenger is told to say something that his soft heart can't even say. Those words cannot be his. So the word bull comes before. You can't say those things because you are. Speaker 2 Soft. So you just say. Speaker 1 To them, as I'm telling you, yeah, you had cafeon because those words indicate that the the time of darwa is done, the time that the period of darwa is over. You know, if they were aladina kafaru, maybe they'll change in the future. But al kafarun al Sabat, al ISM yashmilfi isabat, when the ISM is used when the noun is. Speaker 2 Used. It's got. Speaker 1 Constancy, you're going to remain kafar. And these are very heavy words for the prophet himself to say. Sallallahu Ali Saddam, because he came as a mercy and he's concerned for humanity. But even he was told you must now say what you don't even like hearing yourself, because that means that these people did not get the message and they will never get the message. The special brand of kufa, they have not only lost all hope of Allah's mercy, but the Messenger is no longer going to show them mercy whether he wants to or not. Which leads us to our next point. Just in that word called. There are so many lessons in that word called that Allah azzawajal used in the beginning. You see, the kufar think like they have a choice. They can worship this God or that that God. Maybe they want to pick this religion, maybe not. In other words, they have what they call nowadays freedom of religion, right? They can pick whatever they want. Speaker 2 They can believe in it, disbelieve in it. Speaker 1 The messenger Ali Sato Salam is not presenting his opinion or his preference. What is he saying OL Maria Kunuli and ubud Dilahu Mintilka in FC? I don't have any authority to change what I am bringing to you on my own behalf. I have no authority. I'm not presenting you my. Speaker 2 Point of view. Speaker 1 I am presenting Allah's message. In other words, you feel like you can change or you can accept and reject and then you're coming to me with compromise. Like I have the choice to make that decision, right? Why don't you just take one year? We'll take one year like I'm the decision maker and the Allah says you're not going to talk back to them, I will call. Speaker 2 Allah will talk. Speaker 1 Back to them to let them know that he is in no position. He's not the one to be making these decisions. It is a last decision. He's only communicating them and that's why he's called a messenger. So a messenger doesn't make the decisions, He only delivers the message, the decision, the command only comes from Allah. That is being communicated to the Gufar through the word. There's no room for compromise, not with me. And then we talked about the few things that they disbelieved in. Now we're going to go. Actually, I addressed this question also, but I'm going to repeat it just so it's organized discussion. Who is this Surah talking to? Please understand this is not for all Cafferon. This is not for everybody who disbelieves. This is not for your neighbor. This is not for the Jews and the Christians. This is specifically specifically being used. Speaker 2 For a group of people who received a special favour of Allah for generations, and then the most special favor of Allah, the final Messenger, and on top of that the final revelation itself, they got to hear it with their own ears, from the mouth of the Messenger himself, Sallallahu. And they still refuse to disbelieve, refuse to believe. After years and years of endless attempt. It is at that point that they get this title. Why am I saying that? Because we nowadays are so careless. Speaker 1 In how we understand the Quran and how we communicate the message of the Quran to others. In other words, we think these. Speaker 2 Surahs we can just use them how you know I'm I met a non-muslim. It's not that simple. We shouldn't oversimplify the religion, especially when it comes. Speaker 1 To the word of Allah. We can't be careless in how we apply it and who it applies to. We have to be very, very clear these. Speaker 2 Scholars are saying Mahsul soon, al Mahatiboon kafara Mahsul soon. But the Alim Allah whom look at the comments of Ashokani as a machete, he says this is a these are kufar that are specific and Allah already knew that they will never believe. In other words, the only one who knows that they will be kafir forever is Allah. Speaker 1 You don't have the right to use that word. You can't just throw that word around just to anybody. It's a careful. Speaker 2 Thing to use and chalo taala when we get to the ayat of you know how to judge people and that comes in Madani Quran more clearly then we'll have this discussion in full. Speaker 1 So you know, and by the way, this, this kufr that Allah talks about the context of it. I gave you one issue, 1 issue was they said well you follow one year, we'll follow. Speaker 2 The other year, so nabudu ilaha kasana, we worship your God one year and we, we all join together the other year now. So in other words, what I'm trying to get at is there's one year of shirk and one year of Islam according to their proposal, right? So there are two proposals, there are two proposals, and there are two rejections. You know how the IAS have repetition in this photo and then again later on? There were two proposals. Both of them have been rejected. Or they might have commented in terms of language because they made two offers, 2 rejections came. In other words, they came with one offer rejection. They came with the other offer, rejection. Speaker 1 Right. So Halalah. Speaker 2 It's not just random repetition in the Surah, and we'll see the benefits of the repetition as the Surah as our study continues. Then what's really beautiful is how the prophets I Salim delivered these Iyads. Speaker 1 Is that makkin Surah Mufasirun? Tell us the context of Revelation. Fakkaama alaru ousihim fakura alayhim. He stood on their heads. Basically, he came right up to them. They're having their little meeting, the leaders of Quraysh. Speaker 2 He walks right up to them and says to their face, yeah, you had kafirun. Do you understand what this means? He didn't call them. Yeah, Ahliya Quraysh, right? Yeah, Ahlamakka is the word. Yeah, you had Kafirun. Speaker 1 In other words. Speaker 2 You have rejected me and I am rejecting you. He's in modern terms. You call this I'm renouncing my citizenship. I have nothing to do with you. I'm completely denouncing, disassociating, disassociating myself from you. So this, you know, complete complete separation between the Muslims and the non-Muslims, the prophet and those who don't believe anymore. This is pretty much a declaration of war. This is what you call a declaration of war. I have nothing. Speaker 1 To do with you, you have completely rejected and I'm not even going to call you with a dignified name. I will just call you Al Kafirun from now. And it's not even me. I've been commanded. It's not I've been commanded. Speaker 2 So in this word called there is one an insult to the Kufar. Why Allah hates them so much? At this point He doesn't even talk to them directly. At the same time, there's an award to the Messenger Sallallahu alaihi Sallam. Speaker 1 Now you know that the Kufar believed that the Prophet Sallam is very truthful. Even when they called him a liar, they didn't really think like that on on the inside. That was just one of the propaganda schemes. But they knew this man just doesn't lie. Speaker 2 So when he comes and says to calls them Al Kafirun, then if there's any ounce of goodness left inside of them, they would do this would hurt extra. Because you know, what I'm trying to get at is there are two kinds of people. Speaker 1 Who insult you? Speaker 2 There's a person. Speaker 1 Who's known to use bad language and they're they're known for insulting other people and using bad words towards them. And they come and say something to you. You say, man, whatever, this guy does like that to everybody, but who's coming in calling them kafir, the one who only uses the best language. So what would make that person say these words? How bad do you have to be that the prophet Sallallahu is told to use those? Speaker 2 Words for you. Speaker 1 You understand it adds a level of disgust and and ugliness to the attribution made to these people that Allah told specifically his messenger to call them Alcafferun because of his character, his noble character. You know, when someone who's really extra, extra nice, they use bad language or they use this. Speaker 2 You know, this, this harsh tone with you, then it just comes to you unexpected and you feel really, really bad about yourself, really bad about yourself. But if someone despicable or low character, they use bad words towards you or they're harsh towards you to say whatever this guy, I should just take it, you know? Speaker 1 Take it in stride, I don't have to worry about it, you know. So the fact that even the messenger said it in and of itself is an additional insult then a special comment about the word El kafiroun. It was already known, and the prophet himself knew that when you call them that word, it's going to make them angry. Speaker 2 It is a proof that a lie at this point does not care to offend them. Speaker 1 Before it was be soft to them, even if they come to you as an enemy, treat them like a friend. Give them darla softly. At this point Allah does not care about them, so he's using the harshest tone with them. In other words, the door to darwa for these people is closed. And if the doors doors to Darwa are closed, it also means the doors to the the Prophet's mercy is closed on you, the Prophet's. Speaker 2 Mercy is no longer on your side. Sallallahu. Now as far as the word Yahyuah, yeah, ayuha in Arabic is used in a couple of settings. One, it is used in formal settings. In other words, you don't use Yeah ayuha to someone like a child. Speaker 1 You know, in in. Speaker 2 Classical Arabic. Yeah. You're giving them extra respect and dignity or formality. The Prophet is spoken to with this extra dignity and formality. When Allah says, yeah, Ayuha Rasul, yeah, Ayuha Nabi, Yeah, Ayuhal Muslim, even the believers are given this dignity. Yeah, Ayuhaladina Amanu. But Ayuha has another, you know, aspect to it, which is that of removing all you know. It's not small talk. It's a serious matter. When it's a serious matter, ayuha is used in Arabic. And when there's only formality and distancing, in other words, when you say, yeah, well, that there's an intimacy between you and the child, you're close to the child. But if you say yeah ayuha, well, that there's a distance between you and them, Allah uses yeah, ayuh and kaf, you know, distancing himself from them. And even in those words for who I learned only khati kuliha. It is an announcement of all severing, of all relationships with them. At this point I have nothing to do with you and you have nothing to do with me. That's already in the first aya. And a lot of times we think this comes in the last aya of this Surah, when we say lakum dinukum waliyadin. But this is already in the first aya and just ayuha and just the word al caffirun and just the word kul. That separation is already there, Subhanallah. Now in other words, when Allah says, tell them yeah that. Speaker 1 Language from Allah already illustrates how disgusted Allah is with the compromise proposal they came up with. Speaker 2 He is so disgusted with them. Instead of saying say no to their proposal, tell them you have got you disbelievers, you rejecters, you know, and it's almost a curse from Allah that is waged against them. So this is the anger of Allah manifest in these words. Now the next ayah, abudu, not abudu. To understand this ayah properly we have to understand a couple of things. The first of them is the definition of ribada ibadah, and I'm going to go through it rather quickly because I've talked about it in other places and this is just a time for recap. The few aspects when inside the word inside ibadah are, you know, Ibadahimahallah lists 5 things. It's a good definition. It's a pretty mainstream comprehensive definition. To be a Abdavallah, to be a slave of Allah, you need to fulfill 5 conditions. You need to have obedience to Allah, right? You have to have obedience to Allah. And what that means is, if there's obedience to Allah and obedience to anything other than Allah, then obedience to Allah comes first. And you can only obey Allah's creation so long as it also means you're at the same time obeying Allah. In other words, if you obey a creation while disobeying Allah, then this is already shipped. You're no longer out. There's no obeying creation at the same time disobeying the creator. That can't be. That cannot be. As for So the first is, the second is love. We have to love Allah Azzawajal. Speaker 1 More than anything else. Speaker 2 When Latina and Manu Ashadu hubballi Allah. Speaker 1 Those who believe. Speaker 2 Are intense in their love for Allah. Speaker 1 Allah says in that Surah. Speaker 2 Well, you know, there are people who besides Allah, they take competitors loving them that are like they should be loving Allah. But those who believe, they're intense in their love for Allah. In other words, we have love for our spouse, we have love for our children, our parents, our family, our friends, our wealth, our assets, but all of them come under the love of Allah. They come under the love of Allah and after him, the love of His Messenger, Sallallahu Aadeh Saddam. The second condition was love. So we have obedience and we have love. The third is tawakkol. We have to trust the master. He I've accepted myself as the slave, I've accepted him as the master. So whatever instructions he gives me, I have to trust that they are better for me. Whatever situation he's putting me through, I have to trust him. I have to trust him in that. If I obey him, no matter how hard I think it is, it's actually the better alternative. You need allahu ayu hafte Farah ankum. Allah intends to make life easier for you to lighten your burden. We think by following Allah, life becomes hard and but disobeying him, life becomes easy. A lot of times in our families we think man, everything's Haram. So hard, song is so hard. Allah says no, I actually give you Islam to make your life easier. And we have to trust that that is true. We have to trust Allah, tawakkol in Allah. So now we have obedience, we have love and we have trust. We have trust. The 4th is sincerity. Sincerity, when we do something, we have to do it for the sake. When we especially an active ebada, we have to do it for the sake of Allah. And you cannot mix with Allah other things. If you're going to give Sadaqa to the Masjid for example, then you can't say yeah, it's a good tax write off and it's good. Sadaqa. You can't mix. You know when you're going to give it. It is only now. If you get the benefit, well and good, but in your intention it can only be. Speaker 1 For Allah, Allah doesn't like to share. Speaker 2 In the intentions, he doesn't like to share in the intentions and actually the demand that is put upon us in Nasalati wanusuki waa mahiya waa mamati lilla rabila alami, this sincerity is also talked. Speaker 1 About in the previous Rabbiq makes Allah sincerely to your Master, to Europe's sincerity. Speaker 2 You're cleansing our intentions to do something purely for the sake of Allah. Sometimes, for example, and this is a side comment, but an important one nonetheless, we serve our Dean in many capacities. Maybe you're helping out at the Masjid, maybe you're at an MSA, maybe you're at some darwa organization, maybe you're at an Islamic school, maybe you're helping out with a website. Whatever project it is, you're trying to help the Dean out in some way. And in the beginning it's for the sake of Allah. But over time you say, man, people don't listen to me, I should be in charge. And your ego comes in and people don't recognize what I'm doing. Nobody thanks me, man. Nobody listens to my opinion, and nobody appreciates everything I've done so far. Now, is it for the sake of Allah or for the sake of appreciation? What? And nobody realizes it. You don't realize it. Over time. It happens. You started out with sincere intentions and they get messed up over time. We have to maintain the class. We have to maintain the sincerity and the final and the most important that has to do with this matter right now. We got four so far and the fifth one's missing, right? We call a simple terms, I call it the terms of slavery. The terms of slavery, You know, when you get a job, between you and your company, there's a contract. The contract tells you this is what we owe you and this is what you owe us. Between the husband and the wife, there's a contract. This is what I'm going to do for you. This is what you're going to do for me. There's a contract, there's an exchange between the parent and child. Allah gave us rights. These are my rights. These are your rights. There's an exchange, there's an understanding between a government and the people. There's an understanding you're going to pay taxes, you're going to abide by these laws, and I'll provide you these services. There's an exchange. But usually these exchanges are a result of compromise. In other words, both parties come and discuss and they say, OK, these are your rights and these are my rights, and there's compromise. But when we are slaves to allow, where do these terms and conditions come from? Are they a result of some discussion and compromise? No, these come from above. You just take them. In other words, you are in no position to define what does it mean to be a slave of Allah, What does it mean to worship Allah? What does it mean to obey Allah? You cannot define that for yourself. Those definitions, those terms and conditions are only coming from Allah. And that's what makes you a slave, that you have no say in the terms and conditions, only Allah does. Now the Kufar worshipping Allah, they're doing Allah, they're making such that they call Allah's name. But the terms what they call obedience to Allah, what they call believing in Allah, they come up with that themselves. But Allah says if you come up with it yourself, it's unacceptable. The only way it's acceptable if those terms come from me and the ones that come from him are the ones that the Messenger has been given. You understand? So these terms is very important. Somebody tells you it's your job. Yeah, man, I I I love God or I worship him. I worship God. No, you don't. No, you don't. Because if you worship God on your own the way you want, then you're not a less slave. When you worship God the way he wants you to worship him, now that's worshiping God. You understand the terms are defined by Allah. What does it mean to believe in the law? What does it mean to obey Allah? What does it mean to worship Allah? This is the first discussion the the conditions of slavery. The second, I want you to understand the word Ibadah in Arabic or Obudiya the mustard. It includes 2 things. If I translate them as one of those two things, it's incomplete and it's a limitation of, of English as opposed to classical Arabic. Classical Arabic, you know, combines many concepts at the same time. And so if we, if we just look at a partial translation or partial meaning of the concept, there's confusion left in the mind. The 2 terms that in that completely or comprehensively cover all aspects of Ebada or Obudiya are two things. Those are worship and slavery. There are two terms, worship and slavery. A lot of times we either take worship or we take slavery. But there are two separate things in English, but they're combined in Arabic into the word ebadah and orbudiya. So when when the messenger says that Boudou not aboudou, it doesn't just mean I will not worship. Also, I will not be enslaved to. I will not become a slave of. Very briefly, I'll remind you of the difference between worship and slavery. Speaker 1 When Maghrib happened. Speaker 2 We worshipped Allah. When Ayesha comes up, we will worship Allah, but in between the prayers, what are we? Speaker 1 Slaves of Allah. Speaker 2 When you're sleeping, you're not worshipping, but you're still a slave. When you wake up, when you're driving to work, brushing your teeth, eating your breakfast, you know, parking your car, even if you're not reciting Quran or you're, you're not work, you know you're not doing an act of worship. You are still what a slave. In other words, worship is specific acts, The act of fasting, the act of praying, the act of making Hajj, the act of reciting Quran, the act of giving Saldaqah, these are acts of worship. But a slave is a slave all the time whether he does those acts or not. This concept is very powerful. It means we, we are to live according to what Allah, how Allah wants us to live. Not just in Jummah, during the Khodbah and when the Salah is going on. We are enslaved to a line between the prayers, too. Some commentary, he says it's between the prayers, be connected to Allah too. You know what happens a lot of times people worship Allah, but they still don't act like his slave. They'll worship Allah, the compreh ASA, I'll say I got time for Madreb, let me go catch a movie and they come back from Madreb. So they worshiped Allah, but they didn't act like what didn't act like a slave. Somebody owns a liquor store, comes to the Salah for five times, He worships Allah, but he's clearly not acting like what a slave, He's not obeying Allah. And sometimes because we have these partial English definitions, you know what happens? We feel, we think to ourselves, hey, at least I worship him. At least I worship him, so my job is done. No, but you worshiped him, but you're still not out of Allah. Worship is one part, slavery is the other. Ibadah includes both. Now the Arabs, they had two problems. There are two problems. They refuse to worship Allah. But you know what the bigger problem is? They refuse to be Allah's slaves. There are two problems in the Surah. We have to make those problems distinct. The when they refuse to bow down only to a lie and get rid of all the idols, what is that? A problem of worship or slavery? That's a problem of worship. But when they refuse to give the orphan, when they refuse to not kill the baby girl, when they refuse to not feed the poor, when they refuse to not give justice, when they refuse to kill without having right to do so, when they abuse the slave, when they do all of these things, what are they refusing to do? They're refusing to act like Allah's slaves. Being Allah's slave includes you worship him and you act like his slave. Two things. So now understand the Ayah la abudu, Mata abudu. By the way, what time is that? I shot prayer 915. OK, so we, I think we hear quite a bit done inshallah, hopefully even before the salami might be finished. So I will not be enslaved to and I will not worship what you have been worshipping. Now we have to understand a lot in this Aya, the messenger is being told to talk about what they worship and what they are slaves of. So what is it that they worship and what is it that they're slaves of? They're worshippers of idols, false gods, and they are slaves of their own desires. 2 things. They worship the idols and they are slaves of their own selves, their own hawa, their own nafs. And the messenger says I refuse to worship your idols and I refuse to be enslaved to my own desires. I refuse both of those things. I am not, I'm never going to. Now they, the Mushrikun said he's been rejecting our religion for a decade now, almost. Speaker 1 Let's give him a compromise. Maybe the future? Speaker 2 The Mecca has become pretty tense, you know, always this confrontation between the Muslims and non and the kafar. Let's make a compromise. Life will become better. Their ideas. We want harmony in society from their point of view. And if we compromise, things will get better. There won't be any tension in Mecca anymore. So our future will be better. LA will do. According to most grammarians, the LA on the Mubarak actually more than present illustrates the future. In other words, the messenger says don't have your hopes up. I am not going to. It's never going to happen. I will never. If you're thinking the future is going to be softer on you, I will never worship and I will refuse to be enslaved to whatever you worship and you are enslaved to. That is never going to happen. Get that out of your head. Then come to the next Aya. And by the way, you are not at all worshippers of, nor are you enslaved to. Now what I'll be doing is an ISM is a noun here. What that signifies is you have never been in the past. You are not now, and you will never be in the future in any way, shape or form worshipping the same God I do or be enslaved to, the same God I am enslaved of, enslaved to. That is never, ever, ever happened. And that will never, ever, ever happen. In other words, this is a guarantee that you will remain in KUFA to understand this ayah properly. Why would Allah say they will remain in Khofar? Why will they never believe these specific leaders of Quraysh? Why would Allah curse them in this way? The answer lies elsewhere in the Quran. Allah says a brahmu amran fahin mubri moon, very important ayah Abrahmu amran fahin mubri moon. To understand this ayah, you have to understand a very very important piece of vocabulary. The Arabic word is ibraham ibraham. Ibraham means to tie a rope for construction. You know, in the old days they didn't have cement. They didn't have cement. So you have two pieces of wood. How do you hold them together? You tie them up, but you can't take a weak rope. You have to take a rope and you have to double. Speaker 1 It you know, you coil the rope. Speaker 2 And then you twist it. That makes it stronger. Then you wrap it up twice this way. Twice. That way. You don't even knot it once. How many times do you knot it twice at least to make it strong? Meaning every part of this process is double, double, double, double to ensure that this rope will never be loose. That is the word of what uses to describe the commitment of the Kafar to remain Kafar a Brahmu Imran. Have they tied their rope? When it comes to this decision? Are they that sure that they will never ever turn back? Because once you tie that rope, the intention is you never want to untie it. It's not like your shoelace that you want to untie eventually, right? Allah says are they so sure about the decision to remain Khofar that they'll never go back on that decision? Is that the case? And if that is the case for in Mughri moon, then we have tied up our rope also. If they're so sure that I am sure that I will leave them in Khofar. And by the way, when they tied their rope, Allah Azza Wajal used the fare in Maldi past tense. When Allah tied his rope, he used a noun. And you know what the difference between a verb and a noun? A verb is temporary and a noun is permanent. In other words, even though they are sure they will never want to untie this rope and become believers when they come before their own actions on the day of judgement, you know what's going to happen, right? Or Obama. Yeah. What do? Ladina kafaru lokano muslimeen. Perhaps disbelievers will wish they had been Muslims. They'll try to untie their rope, but that's it's too late. Then it's too late. And so Allah says, for in Mubri moon, my rope is permanently tied. The noun is used is done, it's finished. And that was hypothetical. Is it the case that they've tied their rope? But here it is the case. Allah says al kafirun. So it is the case. In other words, they made-up their mind. In fact, so Allah has made-up their mind that not, never, don't be confused. You have never been worshipping what I did. Don't think that even before I was a Messenger we were on the same religion. No, no, no, no, no. You were not what I am to abidoon. You were never worshipping ever, nor are you now, nor will you ever. What I am enslaved to now, AB will do is the present tense for the Prophet saw him. Very, very beautiful thing. You know what the word AB will do in the present tense signifies? He didn't mention his own past. He only mentioned his present. And that's beautiful. You know why he never did Sheikh? The Prophet saw him, never did Sheikh. We know that. But he really, truly became a last slave. When the revelation came. He was looking for it, Fahadah, we found you seeking and we guided you. Guided you to what? To be a slave. Guidance and being a less slave. Go together immediately. What idina ibadah, idina hedaya. So the prophet Sallallahu alaihi Wasallam is saying now I have found true slavery. But even before this, you guys think we were on the same religion. No, we were never. Don't be confused about that. And what the powerful lesson here is if you know that I've never been on your religion and you're never going to be you're never going to be in this. You know you're you're never going to be worshippers of I am. We are set in our ways. So these two ayat actually have to do with the future. Now these two ayat together more than the past, they deal with the future. I will not be compromising and you it is permanent that you're not going to be compromising. You're never going to be coming to the slavery of Allah and the worship of Allah. Now we turn to the past to ayat were for the future. Now to ayat 4, the past. And I am not a worshipper of. I am not a worshipper of. In other words, I have never ever been enslaved to Nah. But don't what you have been worshipping don't think. First of all, don't think that your God was the same in mine. And also don't think my God was the same as yours. The one I was worshipping even before was never the same as yours. So if I've never worshipped your God before, before even when he came, I was disgusted by your religion. After the revelation has come to you, to me, you expect me to compromise now? If I never even did shit before this revelation came, it is even more impossible for me now that this revelation has come. So there's no way I will ever, ever compromise what you've been worshipping. I was. I wasn't even doing that to begin with. And now tied to the past, wala antuma ABI dunama abbud. Wala antuma ABI dunama abbud. Now here we have to understand something. That repetition we talked about before, but the second one for the past. The first wala antuma ABI dunama abbud for the future. The second wala antuma ABI dunama abbud for the past. The other was one for one compromise and the other for the other compromise. We understood the repetition of these ayat. The third way to understand this repetition is when you go to someone and you declare animosity. Then you use the harshest tone, and part of being harsh with someone is to repeat your words of animosity. I hate you, I hate you. I'm going to kill you. I'm going to kill you when you repeat yourself. What does that mean? It illustrates anger. It illustrates I'm not. Did you hear me? Did you get that? I'm never turning. Did you get it? I am never turning back. When you repeat yourself in this way. This is the Messenger's way, Allah's way of telling the Messenger to communicate to them. They better get it right. If they didn't hear you correctly the first time, tell them again. This is a means of like very harsh tone speech. Now the word ma very important you know Allah didn't say what until my abiduna men abut and you will not worship who I who I worship. He said what I worship the word what is not used for living things. It's used for non living things. Who is used for living things? So it causes a confusion. How come instead of saying who I worship and I'm using worship loosely. Now you know, worship and I'm enslaved to the full word version. You know I'm using it to be brief. Instead of saying who I worship, Allah makes twice the messenger say what I worship. This what could be ma mastariya. This is one way to understand it, to make it simple for you what worship I do. I'll put it in English terms so you understand na abudu meaning abudu ibadati. In other words, the worship that I do, what worship I do, you will never do. That's what the word, what here means, the kind, the form of worship and slavery to Allah I have taken. You will never take what it means for me to be a slave of Allah and a worshiper of Allah and what it means for you is completely different. That's the 11 meaning of Matt. The second meaning of Matt, if it's taken as mausoula, it's Lita ajob. What an amazing God I worship and what pathetic falsehood you worship. When you say what in regards to Allah, it does two things to clarify the subject, the difference between who and what. When you ask the question who, you're looking for an identity, You're looking for an identity. When you ask the question what you are looking for qualities, When you say who is he? Who is he? You say he's Abdul Karim, he's Sharif, he's Ahmed, what is he? When you say what is he, what's the answer? He's an accountant, he's a programmer, he's a nice guy, whatever, right? In other words, when you say who, who? And by the way, accountants may not be nice guys, I don't know, but who? Who is to find out identity? What is to find out? Quality? You understand when MA is used? What's the question about identity or quality? It's about quality. What an amazing God I worship. What I worship is the truth, the true God. So his quality is being highlighted. And then when MA is used for them, what pathetic falsehoods you're following. What are the qualities of what you follow, and what are the qualities of the one I follow? That's the word Mahir. It's beautiful. You think you're worshipping the same amazing Allah that I worship? You think that's that can be attributed to Allah? Your acts Never. And do you think the things I do, the service I do to my master, you think that is comparable to what pathetic gods you have in front of you? Never. And that difference is made infinitely wide by the use of the word map, the mahiya, the nature of the God Allah, Allah's Messenger worships who Allah is, what Allah is, that is highlighted in the word Na. So it's not only Mahmastariya's made tajib, also it's a powerful power of thing used in in this aya. Now we come to the final aya and here we learn something just incredibly beautiful. Nukum di nukum Waliyadi, probably one of the most misunderstood ayat in the Quran in our times, commonly translated To you be your religion. To me be mine to you be your religion to me be mine. First of all, lakum is early. It's, you know, thesis. In other words, I didn't say deenukum lakum wadini lakum deenukum wadin your way of life. And I'm only oversimplifying right now as religion, your religion is only for you. It's only for you. In other words, it's never ever going to be for I said the word only on purpose because Lukum is early. If if it was after Deenukum, it wouldn't be the word only. It is only for you people. Well, Lia Deen and my Deen at this point is only for me when it comes to you. In other words, between you and I, there's never going to be an exchange. The time for exchange is finished. In other words, I am leaving this town. These are these are the ayat that are the precursors to the hijra of the Prophet Sallallahu al Saddam. Because when Darwa is done, there's no time for Darwa left with these people. What has to happen now? Hijra, because the only purpose of the messenger in Mecca is what is Darwa? But if he said no, the doors are closed, the doors are closed, then basically he's already renounced his citizenship, like we said before. So you can't release her. And by the way, when these words come, do they get even worse in their animosity against him? Absolutely similar words have come elsewhere in the Quran. Tell them my nation. Do whatever you're going to do from your place, stay in your stay on your position and do whatever it is you're going to do in the Ahmed. I'm working also. I'm doing what I can also. Let's see who comes out on top. Now. Let's understand these ayat in the in the few minutes that we have before I break for Salah, let's understand these ads from one more perspective and we'll tie the Surah up and complete that final 10 minute lesson after the Salah almost immediately. The word Dean. The word Dean in Arabic comes from the word Dane. It means loan. The word Dane in Arabic means loan, something that is owed to you or something you owe someone. In precise terms. The word Dean is also used in Arabic for government because the government gives the people what they owe and the people give the government what they owe. It's an exchange. It's a precise exchange, and a Deen necessitates an authority. Also the day of judgement, when people get exactly what they deserve and pay exactly what they owe. Speaker 1 Is also called Yeom. Speaker 2 Adin Maliki Yeomadin, one of the meanings of Lakum Dinukumwali Adin is you will get exactly what you deserve. Your judgement will be only for you, and my judgement will be only for me. And you'll find out what the consequences of your Kufur are when the day of Deen comes. That's part of the meaning of Dean here, the kundini kumali Adin. Your judgement is for you, and my judgement is only for me. Subhanallah, go ahead. It's open challenge. You want to head for hell, Your Hellfire is only for you. At this point in this group, these people who have been, you know, bent upon Kufur, A special judgement is for you. And my special judgement as a messenger is for me. Let's see who comes out on top. It's an open challenge. The other thing, the final thing before I let you go inshallah Hota, in this case in la kundina kumali adin, some have misunderstood this to mean that the Prophet Sallallahu doesn't care, that they will do. Sheikh, you go your way, I go mine. I'll mind my own business, you mind your own business. This is a misinterpretation and a misreading of the ayah. It's a misreading of the ayah. When was this ayah revealed? After decades upon a decade, A decade of darwa, directly after a decade of dawa. And at that point, what they're being told is you keep it up, you keep doing what you're doing, and I'm going to keep doing what I'm doing. And eventually now we're not going to collide with words. We're going to end up colliding with the sword. In other words, this, this is almost a precursor to the conflict that is about to come in La Kundin Ukumwaliyadin. You know why there's a conflict embedded inside these words? Because where is the, where are the mushrikun keeping their idols? They're keeping them at the Haram. And what is the Messenger's job? We talked about the legacy of the Prophet Salaam. What is his legacy to purify the religion of Ibrahim al Islam. And what's his job? How? How can he do so? To reconstitute the House of Allah for the purpose for which it was built. He cannot do that. So long as what is there, so long as the idols are there, the mission isn't done. In order for his Dean to be complete, their Dean has to go. You keep doing your Dean. I'll keep doing my Dean and we'll see who comes out on top. So Allah says who Allah rasoolahu bill huda wadeen al Haq liyuvahirahu al adeen. He sent his messenger. Allah is the one who sent his messenger with guidance and the Deen wadeen al Haq and he sent him with the Deen of al Haq, the Deen the the judgement of truth, the religion of truth, liyuvahirahu al adeen. Equally he so it may over shadow and overcome and encompass all the other Deen there is. Any other form will be overshadowed and overcome. Well, I will carry hell Mushrikun even if the Mushrikun hate it, even if the mushrikun hate it. So you keep doing what you're doing, but it's going to be overcome. My Dean has already been guaranteed. And by the way, this word Dean will become even clearer in the next Ayah, Wara 8 and NASAID Hulunafi, Dean, Allah Dean comes up again. And there we will learn when this conflict is announced in this Surah, what is happening in the next Surah. Who's going to be winning this conflict? But the final lesson of this Surah, inshallah Taala, I'll share with you right after the Salah. Barakallah Hakim.