Alhamdulillahi Rabbil Alamin o sallallahu alayhi wasallam ala nabina Muhammadin wala alihi wa sahbihi ajmainshihtala Allah subhaatala says I send down as part of the Quran that which is a healing for the believers, that is, a cure for the diseases of their hearts, and a mercy and mercy , but it only increases the harm of the wrongdoers. May we be among those believers who benefit from the words of the Quran. Their self-purification is achieved by the words of the Quran. Today our discussion is a little long. We

have a very interesting discussion about the grammar and meaning of some verses and it will be a little longer. Please be patient with me. Today our discussion is on verses eight to 10 of Surah Al Baqarah. Today we will mainly discuss hypocrisy. A new concept. In the continuation of knowing the meaning of the Quran, we have seen everything from the beginning to the beginning. Today, we will know the identity of a new thing. We will We saw these two verses yesterday and we will review them very quickly and move forward.

By Allah, it is the same whether you warn those who are involved in disbelief or not, they will not believe. That is, the explanation of this verse was that Allah (swt) is telling us that there will be a group of disbelievers who will not believe despite being shown all the signs and warned with all the verses. In this explanation, we said that this does not apply to all disbelievers, but rather to a specific group of disbelievers. The commentators are fairly agreed on this. Why will they not believe? Ala Qubilah because Allah (swt)

has sealed their hearts and hearing and there is a veil over their sight. For this reason, there is no chance for them to believe . And in this explanation, we said that Allah (swt) shows the disbelievers signs of the truth and makes the truth clear. Allah does not seal the hearts from the beginning. This is an important concept. There is no reason for us to be confused about this. There is no reason to think that Allah (swt ) is unjust. We seek refuge in Allah from saying this. Allah never does anything unjustly. Rabbuka Ahadah Allah

does not oppress anyone. Therefore, it will not be the case that Allah will take away the power of benefiting from someone’s signs from the beginning . As we saw from Ibn Qayyim’s speech the other day, he explained it beautifully. That Allah does not seal the heart from the beginning. If you cling to disbelief after knowing the truth, Allah seals the heart as a punishment. That is, those who decide to remain steadfast in disbelief after knowing the truth and understanding it, Allah eventually seals their hearts

. As a result, they have no chance of receiving guidance. While this seal is in place, the path to guidance is closed. As a result, the invitation is not effective and a kind of coating is also formed in the heart due to the influence of sin, which can partially or completely block guidance as a punishment. For this reason, as believers, Alhamdulillah, Allah Almighty has given us the blessing of faith. But we have no chance to be at ease. We must always fear Allah in disobedience. That is why sin

can be an obstacle to guidance. There is this fear. The verses from verse 8 onwards are about hypocrites. The interesting thing is that in the verses that we will read now, there is no mention of hypocrisy or the word munafiq . We will not find the words munafiq or munafiq there. But what does Imam Attawi (may Allah have mercy on him), who is one of the oldest commentators, say? He says that the commentators are unanimous that these verses are about hypocrites who conceal their disbelief in simple words and declare Islam with their mouths. This is a very simple

definition. Then we will look at it in detail, Insha Allah. And these verses about the hypocrites, which is what we always say about the pure interpretation, if you want to understand the correct interpretation of the interpretation or if you want to resolve the differences, then the interpretations that you have to go back to are the interpretations of the Salaf, the Companions, the Tabi’s and the Atba’s. The Tabi’een, whom we call Tabe Tabe, are three generations. Since Tafsir is my subject,

I always encourage students of knowledge to familiarize themselves with the Tafsirs of the Salaf and especially those of you who will be responsible for Tafsir , you can try to memorize these 10 names yourself. It is mentioned from these 10 people that these verses are about hypocrites and we can understand it even if we read the context of the verses. If we look at the meaning of the verses, we can understand that there is no doubt about them. I have brought these names before you because memorizing these names will be useful for those of you who want to go deeper into Tafsir

and here I have separated the commentators of the three generations by color . Ibn Masud ibn Abbas, they are the companions (may Allah be pleased with them), Abu Al-Alia, Mujahid, Qatadah, Ismail, As-Suddi, and Rabi ibn Anas, they are Tabe, and Muqatl ibn Sulayman ibn Jurayj , Yahya ibn Sallam, they are As-Bauttaban . If you memorize these 10 names today, and then, I think, if you can memorize a total of 30 names, then you will memorize the names of the majority of the Salaf who have done Tafsir, that is, among these three generations.

Because in the interpretation of various verses of the Quran, there are many statements of the Salaf in many places. But the number of statements of all is not very large. Maybe there is also a case where one of the Salaf is the only one whose statement is found about a particular verse of the Quran . So if we want to learn the names of all those who have said something about Tafsir in these three generations, it will be a very difficult thing for us, but we do not need that. Rather, the number of those from whom most of the statements about the Quran have come,

I think it is an estimate that it will be limited to 30 and if we memorize 10 today and then slowly on this long journey and may Allah Subhanahu wa Ta’ala grant us the ability to continue this journey. The names of the rest will also come slowly, you will be able to memorize them easily, InshaAllah. And it will be seen that the names of those who have their names here today will come back again and again. For example, the most Tafsir among them is narrated from Muqatil bin Sulaiman. Because Muqatil bin Sulaiman, although he is from the third generation, is from the third generation.

But his entire book of Tafseer of the entire Quran is available and the entire book has reached us, meaning his Tafseer of all the verses of the Quran has reached us. That is why the narrations that have come down to us from these three generations of narrators are the most numerous, followed by Ibn Abbas in second place, followed by Mujahid and Qatadah, and the rest are also more or less numerous. Abu Aliya is much more senior, but his statements about his Tafseer are comparatively less. In comparison, Mujahid and Qatadah have much

more statements. Etc. Anyway, you will memorize these 10 names, God willing. Before coming to the discussion of hypocrisy, we need to discuss a little about faith and disbelief. Because hypocrisy is a type of disbelief. The worst type of disbelief is hypocrisy. That is why we need to look at the types of disbelief. First of all, the legal meaning of the word faith is belief or recognition. There are two aspects of faith in Sharia. The first aspect is to accept all the news given by Allah and His Messenger with firm faith

and to acknowledge its truth. The things given by Allah and His Messenger are divided into two parts. One part is news. When we open the Quran and Hadith, we find two things. One is news and the other is ruling. What should we do with the news? We have to believe it and accept it with a calm heart and acknowledge its truth . The second aspect of faith is related to ruling. What is it? It is the implementation of religion by adhering to the restrictions of the Quran and Hadith. Together, these two

are faith. That is, how are we dealing with the news of the Quran and Hadith and how are we dealing with the restrictions of the Quran and Hadith? Together, these two will be our faith. Therefore, faith is the combination of faith, words and deeds. The one who believes is called a believer. The absence of faith is called disbelief. The person who indulges in disbelief is called a kafir. So faith is not just a belief in the heart as many people think. Today we will look at this in detail, God willing.

Many people are asking what is the name of the book? We We are interpreting by collecting as much pure information as possible from many famous Arabic books of ancient and modern times and from other books besides them and in the light of this and the statements of the Salaf . You will not find these things in any book and these books have not been translated to my knowledge. If you can read Arabic, you will easily find the interpretations of the Salaf in an encyclopedia called Mausuatut Tafsir Al Masur. In this encyclopedia,

you will find all the interpretations of the Salaf, that is, the companions of the Prophet, in one place, in the 24-volume encyclopedia, InshaAllah. In addition, we are doing this from various interpretation centers. So if you join us on this journey, get on our car, InshaAllah you will know and understand a lot. It will be very easy, otherwise it will be a little difficult for you to find them by yourself by reading books . However, if you learn the Arabic language, you will be able to do it easily InshaAllah. May Allah Ta’ala

grant you success. We have to remember two important issues of faith. Faith is belief, words and deeds and the growth of faith. There will be more talk about this time ahead. Then if we move on to disbelief. The opposite of faith is disbelief. Disbelief is not only disbelief in the heart. Disbelief can be through many things . It is very important for us to know this. From here we will come to the discussion of hypocrisy. First of all, disbelief and denial which is called in Arabic as Taqdeeb or Inkar or Juhud in various ways. Many of you here are students of knowledge. Students of religion.

That is why I am using some Arabic words here. For those who are interested in knowing a little more. But there is no reason for ordinary people like me to be upset or disappointed . Everything will be explained in Bengali for us in an easy way. So for those who want to remember a little more, want to know, want to understand, the disbelief or denial of disbelief which is called in Arabic as Taqdeeb or Inka or Juhud. Disbelief is in the heart, whether it is expressed on the tongue or not. If someone has disbelief in their heart, then it is kufr. There is no doubt. If someone

thinks in their heart that Prophet Muhammad (peace be upon him) was not a prophet. No revelation came to him. Let’s say he thinks that he said something good. He was a good person but he was not a prophet of Allah. He did not say it verbally. He did not say anything verbally so as not to hurt the Muslims, but his disbelief in his heart is a kind of kufr. For this reason, he will leave Islam. He will not be considered a Muslim. Or denial. If someone says verbally that Prophet Muhammad (peace be upon him) was

not a prophet sent by Allah or that there is no life after death or that he denies any of the fundamental principles of human religion verbally, then he denies fate, that Allah Almighty has predestined everything. I do not believe that this is right. What did he do? Denial is called inkar or juhud in Arabic. It is also called takb. Also, disbelief is called takjib. He may or may not have faith in his heart when he made this declaration, but just because he made this declaration with his mouth, it will be kufr. If someone says with his mouth that he does not accept Islam, if someone

says with his mouth that he is not a Muslim, I do not believe in life after death, the Prophet Muhammad ( peace be upon him) was the Messenger of Allah, I do not believe, or he declares with his mouth that he does not accept this. Even if he has faith in his heart , he will still be considered a disbeliever or a kafir according to the laws of Allah. His action will also be kufr. There is only one exception here. Tell me, what is that exception? That exception is if someone, despite having faith in his heart, for fear of life, which

we call in simple terms, for fear of his life, denies something of Islam with his mouth, and if he does not deny it, he will be killed or very seriously harmed. This is a special situation. In this situation , if he is forced to say it despite having faith in his heart, in order to save his life or the life of someone in his family or to avoid a major loss, then there is only one exception, Illa Uqihal Mutummabil Iman. This opportunity has been given to us through the Quran and Hadith . But what is the condition? The condition is that the threat must be real.

In other words, many people are seen hiding their identity because they are so afraid that they say, ” I am not a Muslim.” Or they behave in such a way that no one understands that they are Muslim. Or they suffer from inferiority complex. But someone really killed him. He will do it as soon as he knows that he is a Muslim. In this situation, he introduced that he is not a Muslim. But he has faith in his heart. This is only permissible in one case. Otherwise, it is not permissible. Anyway, remember that whether there is disbelief in the heart or denial in the mouth.

Both are kufr and there is no such thing as having one without the other. Both can exist together. Someone disbelieves in his heart and declares it with his mouth. His situation is very clear. Or someone declares it with his mouth but he knows it in his heart. Like atheists. Because the signs of the existence of Allah Subhanahu Wa Ta’ala are so clear that in reality there is no atheist. In reality there is no one who believes that Allah Subhanahu Wa Ta’ala does not exist . But he claims with his mouth that he is perhaps

arrogant towards Allah or that he dislikes some of his religions regarding the Sharia . For all these reasons, he says with his mouth that he does not believe in Allah. There is no Allah. I think there is no Allah. If he had been there, then this would have happened, that would have happened. In fact, he knows in his heart, as Allah Almighty said about Pharaoh and his people, they denied the truth but they had certainty in their hearts. So many times people deny it with their mouths but in their hearts they know for sure that he is the true Prophet.

The leaders of Quraysh, the great leaders who opposed the Prophet and died in disbelief, they knew that he was the true Prophet and the truthful. They also confessed at various times. But they did not agree to accept him. In any case, if they confess with their mouths and deny it, whether there is disbelief in their hearts or not, whatever it is, it will be disbelief. If there is disbelief in their hearts, whether they say something with their mouths or not, it will also be disbelief. And if there are two, it will be disbelief. Number two is the disbelief of doubt. Doubt is a type of

disbelief. If someone says that there may be life after death, there may not be. Pff Pff Prophet Muhammad (peace be upon him) may not be a true prophet, may not be a prophet, what will happen to all of these? All of these will be kufr number three, which is then doubt. Remember doubt, but beware of kufr. Number three is aversion and kufr. Aversion is a very serious thing. Al-Irad. It is seen in society in large numbers and usually these people are the ones who see this thing, that is, those who have turned their backs on religion,

they are not at all interested in knowing or following religion. People usually identify such people as good people. Many times I say that a good person is not with anyone, he does not get along with anyone. But he says, don’t talk to me about religion. I am an honest person. I do not do any injustice to anyone. All religions are good. I have my own thoughts about my religion. Don’t come and torture me about religion . This is a type of kufr. Doubt in Arabic is called shaq. Shaq is written in brackets.

So this is what we are talking about. We were talking about these people. Irad is a type of kufr, not wanting to know the religion. Not interested in practicing the religion at all. Not observing the day at all. Remember one thing, someone may be such that he does not observe part of the day. He performs prayers but does not give zakat. Then he is partially averse. This does not make him a kufr. If he admits that he should give zakat. But he does not give zakat out of greed for wealth. This is not being talked about. But

he does not practice the religion completely and is not interested in knowing the religion. This is being talked about. This is a type of kufr. This is kufr of kufr. Aversion is the kufr of turning away. Number four is the kufr of arrogance and disobedience. This kufr is absolutely the embodiment of this kufr is Iblis. Iblis’ kufr is in this category. Think about Iblis . Does Iblis have disbelief in his heart? No. Has he denied the truth? No. He has no doubt. None of us have the same certainty as Iblis

. Strong faith because Iblis has seen something unseen that we have not seen. So Iblis has no doubt at all. But the interesting thing is that he creates doubts in our minds. Strange thing is that the devil is your enemy. Take him as an enemy. Even though he himself is a firm believer, he creates doubts in our hearts. So what kind of disbelief is his? Aba Ustakbara said that he refused to obey the command. It means he refrained from obeying the command. He did not accept the command. He became arrogant and disobedient. That is, I know the truth but

because of my arrogance, I bowed down before Allah. I bowed down before the command of Allah. This arrogance can be towards Allah. This arrogance can be towards the Prophets and Messengers. For example, there is a group called the Quran whose leaders, who are actually the ones who do not like obedience to the Prophet Muhammad (peace and blessings of Allah be upon him), They think, I am a doctor, I am an engineer, I am a lawyer, how can I make this illiterate Arab loyal to him? Why should I take the interpretation of the Quran from him?

I will interpret the Quran myself. I am talking about their leaders. Many people may be falling into their trap without realizing it. Master, why do you talk so much about the Quran? What harm have they done to you? They have not harmed me, but the influence of the Quran in today’s society is very high. We have to be careful of them. That is why I say again and again, if someone says that I do not understand the Quran and the Hadith. In fact, he is a denier of the Quran. I have explained this in a long video. I

ask you to watch it again and again. So that no one can mislead us on this matter. Then this is the disbelief of the devil. It was arrogance. Refusing to accept the existence of Allah . Not obeying Allah, becoming disobedient. That is, there is a disobedience that is driven by instinct. It is not being said that someone disobeys the command of Allah out of desire, or drinks alcohol or commits adultery or takes interest out of greed for wealth . But if someone feels pride and self-respect in carrying out the command of Allah and for that reason

refrains from carrying out the command of Allah, then this is a type of kufr. The difference between the two must be understood. Number five is the kufr of insult and mockery. Many people do not know that. Many people mock or mock about religion or a well-established matter of religion . If someone mocks Allah, the Messenger of Allah (peace and blessings of Allah be upon him) or a well-established matter of religion such as hijab, etc. , or abuses Allah, the Messenger of Allah, or cartoons, etc., this

is kufr. If someone hates any matter of religion, any rule, Allah or the Messenger of Allah or any rule of religion, then it is a kind of kufr. Two things must be distinguished here. One is that the pain that comes from following the commandments of religion is painful. This is not being said. For example, it is not hatred. For example, getting up from a hot blanket on a winter morning and doing ablution with cold water and going to the mosque is undoubtedly painful for us. But we do not hate this act. We like it. Because it is worship of Allah. And

Allah has commanded us. There is goodness for us in it. But I am suffering . This is natural suffering. Because of this suffering, my heart may lack enthusiasm for this act. Then that is not a problem. That is not kufr. I am struggling with it. I am getting reward for struggling there. But if I start hating the rule because it is I started hating this rule. Then it becomes kufr. We have to be careful. And the last thing we will look at is hypocrisy. This is the worst kind of disbelief. When these above things are in a person.

But he claims with his mouth that he is a Muslim. He says that he is a Muslim. But he knows in his heart that he does not believe in Islam or that he has doubts about Islam. Yes. Or he does these things mockingly. Sometimes mockingly and sometimes claiming that no, I am a Muslim, I was just joking. These are hypocrisy, that is, declaring Islam with his mouth but claiming in his heart that I believe in Allah and the Hereafter, I believe in the Prophet Muhammad (peace be upon him) , but in his heart he is against Islam, the enemy of Islam. This is hypocrisy. Why is it important to know about hypocrisy?

Because a hypocrite is a person who hides the disbelief in his heart. As a result, you cannot clearly tell him that he is a disbeliever. You cannot identify him as a disbeliever. But you have to be careful about him by looking at his characteristics. Because this person is harmful to Islam and Muslims. That is why Allah Almighty has described various signs of hypocrites. Because it is not possible for you to be sure that a person is a hypocrite. He claims to be a Muslim. But you can be careful. Muslims see his signs, which

are mentioned in the Quran and Hadith, and they will be careful about the hypocrite. Another important reason is that we should not have any characteristics of hypocrisy or any characteristics of hypocrites. Hypocrisy is of two types. Major hypocrisy or hypocrisy of belief, minor hypocrisy or hypocrisy of action. Ibn Qayyim said, there are major and minor hypocrisy. Major hypocrisy is also called hypocrisy of belief. Minor hypocrisy is also called hypocrisy of action. Yes. Here, as we saw on the previous page, here is major hypocrisy or hypocrisy of belief, minor hypocrisy or

Hypocrisy of action. Major hypocrisy is that which determines a permanent stay in the lowest level of Hell. Because we have said that hypocrisy is the worst category of disbelief. So which is major hypocrisy or hypocrisy of belief? Which determines a permanent stay in the lowest level of Hell. That is, if a person declares to Muslims that Allah believes in His angels or the Book of Allah, the Last Day , but in his heart he is completely free from these things and denies them, that is, he does not have faith in them in his heart. Ibn Rajab

gave the definition of Simila and added a little to it that this major hypocrisy of belief is the hypocrisy that existed during the time of the Messenger of Allah (peace and blessings of Allah be upon him) and the Quran was revealed to condemn its owners and declare them as disbelievers and the Quran stated that they will be in the lowest level of Hell. Scholars have said that hypocrisy of belief occurs through six things. Number one is disbelief in the Messenger or disbelief in anything he brought . Three and four are hating the Messenger or

hating something he brought. That is, hating or disliking something in his Sharia. Five and six are rejoicing when the Messenger’s religion is defeated. Disliking it when the Messenger’s day is victorious. When he sees the defeat of Islam, he is happy when he sees the disrespect of Islam. But if Islam wins, the Muslims win, he dislikes that. This is what this verse says about hypocrisy. There are some among the people who say, “Billahi wa Bil” and ” Minannas” and “Yaqul

” and “Amanna billah” and “We believe in Allah, O Bilmil , and the Last Day.” But they are not believers. Allah Almighty says about them , “The hypocrites, the hypocrites, will surely be in the lowest level of Hell.” Which hypocrite is this? Hypocrisy in creed or hypocrisy in action? Hypocrisy of creed. Those among them who have hypocrisy in creed, that is, there is disbelief in their hearts and no faith at all. I declare outwardly that I am a Muslim and I will remain in Hell forever. This is another verse about this.

The hypocrite, as is being said in this passage, is that if a hypocrite does not reveal the disbelief that exists in his heart, he is considered a Muslim externally and is treated like a Muslim. He lives in a Muslim society, marries a Muslim, and when he dies, a Muslim conducts his funeral and buries him because it is not possible to see his heart and this command was not given to us by Allah Almighty . But this external declaration of faith does not necessarily mean that there is faith in the heart. That is, he is declaring it with his mouth,

it cannot be said for sure that he really has faith in his heart. But how should we treat him? Whoever outwardly declares Islam and keeps his disbelief hidden. We will treat him like a Muslim. Now comes the small hypocrisy or hypocrisy of action. We have to be a little more careful about this. Because usually we are Muslims, we may not have major hypocrisy among us. But there is a small hypocrisy or hypocrisy of action which can lead to major hypocrisy. And what is that? It is the discrepancy between the inner and the outer state. This is the essence of this hypocrisy

. That is, the root of faith remains in his heart. The root of his faith is in his heart. But in terms of action, the claim that he claims that he is a Muslim and that he obeys the commands and prohibitions of Allah is not fully reflected in his actions. But the root of his faith is in his heart. That is, he is a kind of sinner. Because of this, his faith or Islam is not rejected. He does not leave Islam, he is not rejected. But he is worthy of punishment like other sinners. Again, he will not remain in Hell forever and

there is a possibility of his getting out of Hell due to the intercession of intercessors . This kind of hypocrisy is the first step towards major hypocrisy and if someone continues on this path, this becomes his habit. If he continues on this path and it becomes his habit, then perhaps he will fall into major hypocrisy. What are some examples of this? Telling lies, breaking promises, betraying trusts, arguing, breaking agreements, and also showing off that is not in the essence of the action, that is, the main action is for Allah, meaning that he

prays just to show off. If he prays just to show off, then he is a big hypocrite, but he prays for Allah. But when he goes to pray, he starts praying beautifully, someone sees him, he gives one taka more, five taka more, ten taka more, this kind of hypocrisy is also minor hypocrisy. Regarding this hypocrisy, the Messenger of Allah (peace and blessings of Allah be upon him) said: Arfhana A hypocrite has four characteristics, he is a pure hypocrite , but if he has any characteristic, it is the characteristic of hypocrisy until he abandons it. If you do not

see that he betrays you whenever you give him a trust, then look at our society. I am very sad. How do the hadiths of the Prophet (peace and blessings of Allaah be upon him) agree with us? Don’t you see that in this society, whoever you give him a trust to will not betray you? It is very rare to find such a person. Haddab, when he speaks and lies , what do we teach our children from childhood? We teach them to lie, and from childhood, our children understand that there is a credit in lying. They

take credit. I lied, I have achieved something. When I learn to speak proudly, I betray a contract, and whenever I argue, I repeat the argument and deviate from the truth. It is strange. If you see any person you argue with, you will see that he is giving false arguments. He is arguing. He is giving arguments that are not logical. But that cannot be explained to him. He will continue to give his wrong argument with his body. This is the condition of most people. In another hadith, the verse “Munafik Salas”

is mentioned here. Similar, then these are the characteristics of a hypocrite. These are the ones that are in it. It is the hypocrisy of the small hypocrisy. Which of them can be found in it? He is condemnable because of the characteristics of a hypocrite. But he is not the hypocrite who is in all levels of hell. If his heart is rooted in faith, he is free from the faith of faith, but there is fear about him because he has the character of a hypocrite. If these increase, he may one day go to the hypocrisy of faith. That is why lying, breaking promises, betraying trusts are something

we do all the time. You see not only the trust of wealth. You see the trust of work. There are many types of trusts. When a person is working in a company or in an office or under someone, he is entrusted with a responsibility that has been given to him. The scholars are so careful about these things. Can you tell me an incident? Recently, the scholar Sheikh Muhammad Saleh Rahmatullah Alaih Sheikh was a great scholar of Saudi Arabia. It is said about him that when he got the responsibility of the university

, if he had to call home, he would go to the street and pay money and call from the phone box. He would not call home with the university phone. Because he said that this phone is given to me to perform official duties. It was not given to call my home. If we could, we would take the office phone line and connect it to our home, right? The companions were afraid of hypocrisy. In this hadith, Hamzala Radiyallahu Anhu is a companion who says that Abu Bakr met me and I said Nafaqla Abu Bakr asked him

how are you? Hamzala said Nafaqla has become a hypocrite . Abu Bakr Subhanallah Mataqul What are you saying? Then Hamzala said that when we are with the Messenger of Allah (peace and blessings of Allah be upon him) he reminds us of Paradise and Hell. It seems to us that we are seeing Paradise and Hell before our eyes. Our hearts become so spiritually lifted. When we leave the Messenger of Allah (ﷺ) and become busy with our wives and children or our worldly affairs, we forget this or we forget a lot of it. This situation changes. Abu Bakr said.

Abu Bakr said, “We also have this situation.” Then the two of them went to the daughter of the Messenger of Allah (ﷺ) and said, “Nafaq Hamzalatu, O Messenger of Allah, Hanzala has become a hypocrite.” Rasul asked, surprised, “What is the matter, are you saying the same thing?” He said, “Explaining her situation.” Now the Messenger of Allah (ﷺ) said a very beautiful thing. He said, ” By the One in Whose Hand is my soul, that is, by Allah, when you are with me, if you were to remain in

that state all the time, and if you were to remain in remembrance all the time, the angels would come and shake hands with you on your bed, on the street, and everywhere outside the house, the angels would come and shake hands with you. But O Hamzala, this is the nature of people. Sometimes they remember, sometimes they are busy. The Prophet Muhammad (peace be upon him) gave seven very beautiful guidelines that our hearts should always be filled with fear of Allah, remembrance of Allah and complete happiness.

That is why we have to recharge our hearts repeatedly. You don’t charge your phone. The phone has been turned off. Now there is no use in crying. We do not recharge our hearts. We spend a long time in heedlessness. Then we complain about our hearts. We do not feel the fear of Allah in our hearts. We do not get the motivation to do good deeds to stay away from sins. Laziness fills us. We cannot stay away from sins. Why? Because I am not recharging my heart. So I have to charge my heart a little at a time. Because the

situation will not remain the same all the time. This is normal. Ibn Ab Mulaika says that the companions of the Prophet (peace and blessings of Allaah be upon him) were the companions of the Prophet (peace and blessings of Allaah be upon him) . They all feared hypocrisy regarding themselves. Ma’minha innahu ‘ala iman Jibril Mikail. None of them said that their faith was as complete as that of Jibril Mikail. Allah the Almighty says in the eighth verse: “ There are some people among the people who say, ‘We believe in Allaah,’ but they are not believers.

From this it is clear that mere verbal acknowledgment is not faith. Look at this verse. There are some people among the people who say, ‘We believe in Allaah,’ but they are not believers at all. Mere verbal acknowledgment is not faith. The Muslim Ummah has been divided into many sects in the definition of faith . The people may say, ‘We do not need to know much.’ Again, it is better to know a little more in this era. And those who will do da’wah work will face many situations and many kinds of statements.

It is better to know them. First of all, the Jahmiyyah community says, ‘Just knowing is faith.’ That is, if someone knows that Allah is the only one worthy of worship, the Prophet Muhammad (peace be upon him), is truly the Messenger of Allah, the Quran is the Book of Allah, and Islam is the religion of Allah, then only then will he be a believer . If you do not pay attention to how this statement sounds to you, it may sometimes seem good , but in fact it is the biggest, satanic statement. It is a completely satanic statement. Because

according to these Jahmiyyahs, if only knowing in the heart is faith, then Iblis is the biggest believer. As we have said before. Iblis’ knowledge is much greater than ours. On all these matters. Rather, Iblis has such certainty in his heart about all these matters that we do not have. So this is a very bad statement. This is a very satanic formula. And this is the definition of faith given by various sects, except for Ahl al-Sunnah Jama’ah, who are Ahl al -Sunnah Jama’ah? This is that we claim ourselves to be Ahl al-Sunnah Jama’ah or want to be included in them. This is

the main stream of Islam. Those who cling to the Sunnah upon the Sunnah and are united on the Sunnah. This Sunnah is our lifeboat, we have to get on this boat and what is the definition of the Ahl al-Sunnah Jamaat? Faith, belief, words, deeds, faith, declarations, deeds, and its decrease can increase and decrease, and the rest of the above, the Jahmiyyah say, is only the name of knowledge, faith, Ashari Maturidi. They say that faith is the belief of the heart, verbal declarations are not part of faith. It is an additional pillar. That is, there is no matter of action. Karramiya

says that faith is only verbal declarations. So according to Karramiya, this is completely contradictory to verse 8 of Surah Baqarah. Did you notice? Because Allah says that some of the people say that we believe in Allah and the Hereafter. But they are not believers. Karramiya says the exact opposite. They say that saying it with their mouths is faith. Those who are Murji’ah among the polytheists are called Murji’ah. What is part of faith? What is in faith? If they exclude any part of faith, faith, words, deeds, etc. from faith, then they

are called Murziyya. Among the jurists, Murziyya go so far as to say that faith is faith and words are different. But they have made a mistake when it comes to the definition of faith. They have not included deeds in it . They say faith and words. What is the result? The result is much like what we see in my country, where a person says, “I am a Muslim,” declares “La ilaha illallah,” but then does not perform any worship, does not pray even once, does not pay zakat, does not perform Hajj or Umrah, does not pray, does not give zakat, does not perform any

worship, does not abstain from forbidden things. According to this, the faith of this person is the one who has declared with his mouth, “La ilaha illallah,” and “I am a Muslim.” In his heart, he believes that yes, Islam is the true religion. If necessary, he says that he will give his life for Islam. I am ready to give my life for the sake of Prophet Muhammad (peace be upon him) . But he does not pray, does not pay zakat, does not perform Hajj or Umrah, and does not observe fasting. He drinks alcohol, commits adultery. This man’s faith. And another man declares it verbally

. He prays five times a day, reads Tahajjud. He observes the fast of Ramadan, fasts three days on Mondays and Thursdays, gives zakat, performs Hajj, performs Umrah, commits adultery. They are far from the middle of the road, far from the middle of the road, they do not eat interest. The faith of these two people is the same. That is why these four categories that are colored blue have one thing in common. So, what do you say? They have shown moderation in the definition of faith. The worst is the Jahmiyyah. They say that

you only need to know a belief. There is no need to believe in words. You only need to know. You do not need to believe either. Because faith is an acknowledgement or an acknowledgement of the heart. This is something more than knowing. They say that you only need to know. You do not need to declare it verbally. You do not need to act. The Ashari Matur says that if you have faith in your heart, it is done. With verbal declaration, the Rokan Karramiya says that you only need to declare it verbally. Then

whether you have faith in your heart or not, whatever you do, the faith is a believer. The Mu’min and the Faqih Murziyyah, according to them, these are the ones who deviate the least in this regard. Their confusion is less and they often give importance to deeds. But they say a strange thing, that is, if the deeds are not related to faith, then it is completely wrong with the Quran and Hadith. What is the conflicting belief of Ahlul Sunnah Jama’at? According to the Quran and Hadith, faith, belief, words and deeds decrease and increase,

that is, there is a difference. You have to go to the grave believing this. My brother, you have to go to the grave with this belief. Do not deviate from this belief by any word of anyone because it is clear. We will find the statement of the Quran and Hadith again and again, Inshallah, through the interpretation of the Quran. Another extreme of this is colored red, Khareez and Mutazila. They are another extreme. Because they are lax. That is why I did not say these four sects. And these two sects are doing too much. What kind of overdoing it? They

say that yes, faith is faith, words and deeds. Like Ahlul Sunnah Jama’at, they say the same thing. But then they say, but if a part of it goes away, the whole thing goes away. Earlier, I gave you an example like a plate breaking. If it is said that the plate is broken, then it is no longer a plate. It cannot be called a plate anymore . That is exactly what they are saying, faith is faith, words and deeds. Let’s say a person does not pay zakat. So his entire faith is gone. What happens to someone who commits adultery? His entire faith is gone.

He who consumes interest has his entire faith gone. He who kills has his entire faith gone. We do not say this. We say his faith may have diminished severely. But the core of faith may be there. It may be. He cannot be called a non-Muslim. The Kharijites say he is an infidel. The Mutazilites say the same thing. But they say one strange thing after another. They do not say that on earth we will neither call him an infidel nor a believer. He is somewhere between these two. In short, all these are deviations in the definition of faith, different sects, I have explained very briefly. If necessary,

those of you who want to learn and keep it in mind, listen to it again and again. Now what do they do? Allah has started to introduce the hypocrites and describe their characteristics . They resort to cheating with Allah, Aman, and they resort to cheating with the believers, Wada Illa. But they only deceive themselves. They do not realize that. Here are two words. You notice, yes, we will go a little deeper. Here is a word, Yukhadina, and here is another word, Yaduna. You have noticed the difference between the two. There is an extra Alif, Khadina and

Yakhdauna. It is understood that both words are related to cheating. But here there is an extra Alif. What happens because of this extra Alif? Because of this extra Alif, in Arabic, sometimes something comes from two sides. It may not come again. That is, I mean that the words Eikhadina and Eiyaduna are not completely the same. You can understand this by reciting it. Number one, number two, but their meanings are similar. Of course, both come from deception. Okay. Now the question is, is there a difference in structure between the two

? Is there a difference in meaning? Yes, there may or may not be a difference in meaning in such cases . If there is a difference, then since there is more alif in yukhadiuna, there is a meaning of participation of two parties here. And if there is no difference in meaning, then yukhadin yakdaun has the same meaning. Now let us see what the result is? Then the word yuzh can have two meanings. Attempt to deceive and its countermeasure. What is it? Two parties. If there are two parties, one party

is trying to do something to the other party. And if it is a one-sided meaning, here it means deception. Now if you give an example, it will be very nice for you to understand. It is difficult to understand from here with this word. But I will give an example with another word. You will understand very easily. Qatal And Qital. We read this in the 40 Hadith course. What is the difference between Qatal and Qital ? Qatal means to kill. If it is said Qatala Muhammadun Zaidan, it means that Muhammad is killing Zaid. So the act of killing has been applied to Zaid

. He is killed. He is now dead. Muhammad Zaidan. Qatala Muhammadun Zaidani is from Qital. Qatala. The two are different. It means that the Masdar is different. Qatala Muhammadun Zaidan is from Qital. It is said that by increasing the alif, it would mean that Muhammad fought with Zaid, that is, Muhammad was trying to kill Zaid, but it is not certain that he killed him. Now I understand that the killing was applied to him, it is not certain, but he was trying to kill and Zaid was also trying to kill Muhammad or

what he was doing was trying to defend himself. So, there is an action from both sides. I hope I was able to explain it in the same way. Ikhadina can have two meanings. If we say it from both sides, it would mean that they are playing a game of deception with Allah and they are trying to deceive the believers, but Allah Subhanahu Wa Ta’ala is giving a reward for this. This would mean that they are trying to deceive Allah, but Allah is deceiving them. And if it is said that here, the meaning of Yukhadiuna is the same as Yakhdauna. Both are possible

in Arabic. In that case, it would mean that they have deceived Allah. But we know that Allah is not deceived. Because Allah is omniscient. There is no chance of deceiving Him. In that case, what is the meaning of deception? That is why many statements of scholars are available. So now if we come to the first meaning, we will come to the second meaning later, it is one-sided. First, if it is two-sided, it means that they try to deceive but Allah deceives them. Allah Subhanatala has made it clear in another verse that this meaning

is correct. Innal Munafiqullah, the hypocrites resort to deception with Allah , but He deceives them in return . It means that Allah deceives them as a punishment for the hypocrites. Some may say that deception is a bad quality. We will say that when the deceiver is deceived in return, it is a praiseworthy quality. Therefore, when Allah Almighty deceives those who are playing the game of deception with Him, this characteristic is a praiseworthy characteristic because it reveals the completeness of Allah Almighty’s knowledge

and His wisdom and the fact that He knows everything and is not defeated. Therefore, it is praiseworthy in this case. Well, then this meaning is correct, according to Imam Tabari, in this verse it is bilateral and he explained it in the light of two verses. That is, Imam Tabari wants to say that the first word in this verse, yukhadina, is meant here from two sides, one side is trying to deceive and the other side is fighting against it. He explained how Allah Almighty deceives in the light of two verses. One of them

is that he says that Allah Ta’ala says that the disbelievers should not think that it is good for them, that they should not think that it is a blessing, I give them respite only so that their sins increase , and in the end, they will be punished with humiliation, that is, when Allah Ta’ala gives respite, what is the result? The hypocrites are trying to deceive Allah by following the path of Allah’s sins. They think that in fact we have convinced the believers that we are Muslims and we have deceived Allah. And when Allah

does not punish them immediately, this false belief becomes entrenched in their minds, as a result they become more reckless, they continue to commit more sins, and as a result they become more punishable. In this way, finally, now look at the second verse, what will be the situation on the Day of Judgment. Therefore, Allah Subhanahu wa Ta’ala will separate the hypocrites from the disbelievers and throw them into Hell on the Day of Judgment, just as the disbelievers and polytheists were first separated and thrown into Hell, the hypocrites

will not be separated. He will let them be with the believers. The hypocrites may even start thinking that we have passed. Even when everyone goes to the Sirat to cross the Sirat, the hypocrites are kept with the believers until that time and when the believers are given light to cross the Sirat. The hypocrites are also given light along with it . This is a deception from Allah . Because Allah has given them a long time until this time. This time when they cross the Sirat, at that moment The light of the hypocrite is extinguished.

The hypocrite will say to the believing men and women, “Don’t wait, we will take a little of your light. Because our light has gone out, go behind and seek light, by Allah . ” Then a door will be opened in which there will be mercy inside, and punishment will come from outside. At that moment, the hypocrites will be separated as a punishment for their deception. In this way, they will be deceived and thrown into punishment. But if this is Imam Tabari’s statement, if the deception is unilateral, then it is also possible. Many have said

that here, by “yukhadiuna” it is not meant two parties, but one party, that is, they are the ones who are deceiving. In this case, since Allah is not deceived, then what is meant by deception here, there are five statements of the commentators. Yahya bin Salam narrated it, which Ibn Abi Jama’in mentioned in his book. He said that Allah considers the deception of the Messenger and the believers as deception with Himself here. That is, they are not deceiving Allah. But when they deceive the Messenger and the believers, since they are the people of Allah, Allah

considers it as a deception of Allah. Number one. Explanation number two here is that the meaning of hunger here is in the hidden sense. Which is the original meaning of this word. That is, in the sense of showing something opposite to what is in the mind. This meaning is mentioned in the book of Jadul Masir and Baghabi and more recently Saadi and others have related this view. Number three is that Ibn Kathir said that here they deceived in the sense that they thought they were capable of deception. That is, they thought they deceived Allah

. Number four, Jamashari said that if what they did was in the field of creation, it would have been called deception. That is why it is called deception here too. And finally, Qurtubi and the author of Adrul Masun said that their action was called deception even though no one was actually deceived. So if the word yukhadina here means unilateral deception, then it must be taken in one of these five meanings. Verse 10 is the last verse, Allah says about them : “There is a disease in their hearts. Allah has increased their disease

, and for them is a painful punishment because they used to lie.” What is meant by disease here? The disease in their hearts that most commentators say is doubt. You can see the names of many here, such as Ibn Mas’ud, Ibn Abbas, Abu Al-Alia. Mujahid, Qatadah, and Ikrimah. Many famous commentators have said that this disease is the disease of doubt. Some have said that, and they are also the commentators of the Salaf, Ikrimah, and Taus. Both of them are students of Ibn Abbas. They have said that this disease is

fornication. That is, addiction to obscenity. The desire for fornication is this disease. It is narrated from Zaid bin Ali that both diseases are intended and there is no obstacle to both being intended. If two opinions of the commentators are found in the interpretation of a verse, and if there is no obstacle to both being applicable together, then both of them can be applicable together. Therefore, from here we understand that these two diseases are divided into two categories. One is subuhat. There are two types of diseases of the heart.

Shubuhat and doubt. The way to remove this doubt is knowledge. Due to lack of knowledge, doubts grow in our hearts. The more we acquire pure knowledge based on the Quran and Hadith, doubts will be removed from our minds. The disease of lust is desire, uncontrolled desire, greed, lust, attraction to fornication. These are lust. So we have to seek refuge in Allah from these two types of diseases. From this verse, we understand that the reward is like the deeds. How do we understand? Allah says that there is a disease in their hearts.

As a result of Fajdahumlahuma, Allah has increased their disease. What is the matter? Because they were nurturing the disease of the heart. That is why Allah has increased the disease of the heart. Abdur Rahman As Saad (may Allah have mercy on him) is a recent commentator. He has a very beautiful book of Tafseer. There he says what is this verse? This verse explains why Allah Almighty has prescribed sins for the sinners. It is called wisdom. He says that it is because of their past sins. Then he says a terrible thing

and mentions a few verses. We will show you the verses before we tell you this terrible thing. Everyone should write it down in their memory. At least write it down in their hearts. He says, “Batul Masiyatim Masiyatun Badahah.” The punishment for one sin is another sin. Allah says , “When a person commits a sin, he thinks, ‘I will repent,’ but then, as a punishment, he commits another sin. Then, if If Allah does not have mercy on him, he may turn into disbelief. Kama anna min sawabil hasanatil hasanatubadaha. Similarly,

the reward of one good deed is the success of another good deed. Is it a terrible thing? You pray two rak’ahs sincerely for the sake of Allah. Now you will see that another good deed of yours has been opened. The door has been tested. Yes, you are simple. An example. You will go to sleep. Yes, many of us do not perform ablution while sleeping. We do not perform ablution. We feel lazy. Is it Sunnah to perform ablution while sleeping? You will see that one day, if you perform ablution with difficulty, then

you perform ablution. Then you will feel that you will read a few surahs until you fall asleep. Another day, maybe you will watch Facebook until you fall asleep. I will give you a real example. But today, after performing ablution, you will want to watch Facebook again. You think, well, the surahs are memorized, which you go to sleep while reading. Another good deed. Or, after performing ablution, you have performed ablution in your mind. I do not perform two rak’ahs of prayer. Subhanallah,

Abdur Saadi says this, well he is proving the verse from the Quran, we saw earlier when they turned away, Allah turned away their hearts, meaning the punishment for their turning away is Allah turned away their hearts, their hearts and their eyes, We will turn away from the truth. As they did not believe the first time, the punishment. The hypocrites are mentioned in Surah, but Allah says that those who have a disease in their hearts have harbored the disease, so Allah has mentioned the Surah here. When a Surah

is revealed, the believer’s faith increases. But what about the hypocrite? He harbored that disease because he had a disease in his heart. Therefore, new filth is added to the filth in his heart. These Surahs only increase the disease in his heart. On the contrary, those who follow the right path, those who follow the right path, Allah increases their guidance . If there comes to you guidance, if there comes to you knowledge, you must act on it. I have to act on it. When we receive knowledge, when I

act on it, Allah Subhanahu Wa Ta’ala will increase my guidance. Otherwise, if I do not follow the right path and accept this knowledge, my guidance will not increase. Many of us hear many things . We hear this from here and that from there. First of all, we are not sure which is right and which is wrong. This is our first fault. We are only reliable. Still, many of you ask me for references on many things from here and there, which I repeatedly say that please, you do not need to take knowledge from what you are not sure about,

no need to ask, yes, just ask, from whom will you take knowledge from any source, then take sound knowledge based on the Quran and Sunnah from them, take it from good scholars, take it from great scholars, whatever, then if someone accepts a guidance and follows the right path, a new path of guidance opens for him. There are two reasons for painful punishment. One is lying and the other is disbelief. I will say this last. We saw this verse. Now we move into grammar . Yes. Let’s go Bismillah. There is a very interesting topic of grammar here. Here

we will look at the grammar and see the meaning. What is the benefit of this? What is the benefit of this? We will not learn Arabic grammar. But it has a great benefit. Because I say one thing again and again that for most of us, understanding the Quran by knowing all the rules and regulations of the language grammar of the entire Quran is a very difficult target. A few people may be able to achieve this . But we will not be able to do it much. What is an easy target for us ? That if we understand some grammar and words little by little and these

will come repeatedly in the Quran. One day, InshaAllah, there will be a situation where I will understand a lot of the meaning of the verse whose interpretation I have read once, when it is being recited, I am listening to it or I am reciting it myself , InshaAllah. This is a great achievement and through this, it is a shortcut way to influence the heart. And if we follow that big road, it is good for those who can, but it is not possible for everyone. It will become difficult for many. Let us see that Inna means surely Allah. This word

will appear repeatedly in the Quran. Those who have Allah in the meaning, which means Allah. Those who have Allah in the meaning, which means Innallal. Surely those who have disbelieved. Surely those who have disbelieved. It is easy to understand. Allah has made the Quran easy for us to take advice. Innallal. Surely those who have disbelieved. Sawawun Sawawun means equal. Alayhim. Alayhim. If we translate them literally, they are above them, but in fact, prepositions or prepositions are not always translated literally. In Bengali, it is not said like this. In Bengali, it

means in their case, it is equal. Surely, it is equal for those who have committed kufr. We will see what is being said later. Amlam Tujirhum. Warn them or not. It is equal for them. So, Alahim is Ala. It means above. But why did we write it here? Because in Bengali, it is not said like this. It is equal for them. It is equal for them. It is equal to warn them or not. Which verse is this? But in the verse of the previous day, we had to look at the grammar. Well, how does the word Kafaru come? Kafaru is a verb and it is a past tense.

Kafaru is also past tense. Is it a ed? A waw ed? Waw ed was introduced and the last alif is not read. Forget that. What happens when waw ed is this wawul jama. Whenever this waw comes, it is understood that the subject here is plural, that is, he has committed kufr, not one or many. The difference between kaffara and kaffar is that there is Allah, who is the one who is coming to disbelieve, innajna, the innajna, surely those who have disbelieved, may Allah be pleased with them, are they equal to them,

do you warn them or not? Let’s break down the word, there are two words, the first one is this a, it is a single word, it is called Hamzatul Istifam, it comes to ask a question. I will give an example, if I say Salaita, it means you have prayed, if I put A at the beginning of it, if I ask Aslaita, it means did you pray, here it is not used to question, although it is Hamzatul Istifam , but it is not used to question here, here with this A, there is a word Am, these two together, the meaning will be like this: did you warn them or

not, both of these meanings are equal, which we found in the previous part. Well, let ‘s break down Anzartahum, Anzarah, this is the past tense of Maji, meaning he warned or he warned. Anzarah means you warned. If you put it at the end of Anzarah, it becomes Anta, meaning you or you are warned. Did you do or did you do hum them hum him will come again and again means them then the meaning is antahum means you warned them this atta meaning can we say whether you warned them or not yes am or lam tunjirhum or did you not warn them whether you warned them or not

both are equal for them tunjirhum lam tunjirhum what happened see anjara now come this time it was majhi past mudare hum majhi mudare is injiru majhi mudare see again show verb in arabic three types one is majhi means past past mudare means present or future amr means command then in other languages ​​like past present future here past present present and future are explained with the same word from the context from the context we have to understand present or future or both and amr is command third well like abadah means

he worshipped past yabudu means he worships means worship command then there are more variants of it we will learn them slowly here so anjara means he warned inju means he he Anjara means he warned, he said since the Prophet is being talked about here, he warned, Injru means he warns, Tunjiru means you warn, Injru and Tunjiru see the same thing, if you make it like that, then you Tunjiru is easy to remember, you warn hum Tunjirhum means you warn them, but at the beginning, lam aa has negated it,

the present tense that was on lam asa Tunjir Roy has become sukun. This is a rule of grammar. Lam actually will not be said alam Tunjirhum. It will be said lam Tunjirhum. Then the meaning will stand. You did not warn, the meaning will become past. Listen again. Tunjirhum meant you are warning them or will do it. Present or future. But when lam comes, the number one thing is happening, it becomes negated. It means not being warned. It means number two becomes past. That is, lam Tunjirhum means you

did not warn them. So I have explained the meaning of the whole, did you warn them or did you not warn them? Both are equal. The fact that these two are equal has been mentioned before, Saw Alaihi. So this is An Amlam Tun Dirhum, now we do not understand the meaning, did you make them Sadr or did you not make them Sadr, now we simplify it in Bangla for translation, we will say Sawun Alaihim, it means the same for them, whether you warn them or not, it is the same for them, now we have just brought it to fluent Bangla, Laminun, they will not believe, very easy.

It doesn’t mean that Yuminu means he believes or will bring it with Waonun. If they are added, they will become like this. But we have seen it repeatedly. Yukinun, Nafikun, and Yumin are the same. They will not believe. Since Waon means they will not believe. So what is the meaning? Surely those who are involved in disbelief, the infidels, the disbelievers, are equal to your warning or not. Laminun, they will believe. Namatama means he has sealed the seal. This is the seal that is not put on an envelope. He

has sealed it. Who is Allah? Allah, Allah, the Lord here, Allah has done it. Then he has sealed it. Allah will turn it over later. Because because he has sealed it, Allah says in Bengali, no, I say in Bengali, Allah has sealed it. Ala Qulubihim Ala means above Qulubihim. Very simple. Qulub is the heart. In Bengali, there is a word Qulub, the plural of Qulub is Qulub. So hearts are Him. I said it repeatedly. Hum Him means they are theirs. Allah has sealed their hearts, Allah has sealed their hearts, meaning Allah has sealed their hearts. Wa Ala and Wa

means and Ala above Samahim Sama means the power of hearing Him means them and their hearing. So Allah has sealed their hearts and ears. I have simplified it a little and written it as Sabal. And Wa means and Ala means above Absarih Absar is the plural of Basar’s vision. Absar’s vision is Basar. The plural of Absar is Absar Him means they mean their vision. Gishawh means a curtain. It means there is a curtain on their vision. It is not clearly stated. I have given it in Bengali for ease of understanding. And

what is there a curtain on their vision. Walahum Lahum is Lam and Hum Lam means for Hum means what is there for them. Abun Azab means punishment. Azim means great. There is a great punishment for them. This verse has also been translated. Allah has sealed their hearts and ears, and there is a curtain on their vision. And there is a great punishment for them. Be patient a little more. This will end our 10 minutes. And if you have energy, you will have fun. You will learn fun things. Wamin Nasiya

Wa means and Min we often say that Min means, but when we say Min, the meaning is not understood. Min has six or more meanings. Six types of Min or I found in the Quran, I think there may be more than six types. One by one, Insha Allah, it will come before us. Here, Min means part. Minannas Nas means people. Minannas means a part of a person. What does a part of a person do? Among a section of people, there is someone like this. There is someone like this. Yakulu who says Kala Yakulu Madi Mudar. We have not seen this. We have been seeing it repeatedly in the past,

present or future Madi Mudar. Yakulu comes from Kala. Kala means he said Yakulu means he says. So, there is someone or some people among people who say ” Man” here in the Alladi sense. Minannasi. Manta here in the Alladi sense. That is, there is someone among people who says “Amanna” Amana means he has believed. If you add Nuun alif to it, it becomes “Amanna” meaning we have believed. This is not happening. We are not happening. Nuun alif is not happening. We are the books. Our books. We are yes.

Our books. Ha. Kitabuna. It is in the Quran. Amanna. We have believed. Billah. In Allah. We have believed. In Allah. We have believed. Amanna. Who is Allah? Amanna is a verb. It cannot directly take Allah. It has to be taken with a preposition. It has to be taken with a preposition. In Bengali, it is called ” Amanna”. In Arabic, it is called “Haaf”. This or ta is used, it is a rule of language, for example, if I say I am interested in reading. I am interested in reading. I am not called interested reading. What is called? Interest in

reading. I prefer this to that is called in English. Why is it called to? Why is it not like that? It is a rule of language. In the same way, the word amanna does not refer directly to Allah. It is not said amanallah. It is called amanna billah. Meaning in Bengali we have believed in Allah and wa bil yaum and for every day for every day for every day al akhir means the last day for the last day means the hereafter Ibn Jari explained why the hereafter is called the last day because after this day begins there will be no more night

that is why the hereafter is called almul akhir This is the statement of Imam Taubah bil yaum means ba and alim aim means day amanna billah i have believed in Allah and wabil yaum and for that day which is what is what al akhir means the last day akhir means the last akheri in Bengali says akheri akheri means the end from here we come to believe To Allah and to the Last Day, Oma Muminin, here we have said that the conjunctions Waota and Waota join the two. But from the context, it should be understood that its meaning can sometimes be and, sometimes but

, sometimes yet, it is understood that Allah is saying that they say we believe in Allah. But they are not believers or yet they are not believers. That is why we have to translate Wa here. But or yet Ma is negative Ma is negating Hum means they are believers here or with one Mumin Mumin means the one who has believed. We know that Mumin means believer in Bengali Mumin is plural with Yanun and Wa Nun or Yanun and Yanun is plural with this just plural and nothing else means they are not believers, they are

not believers. If we had said Wama Hum Muminin, it would have been fine without adding the suffix . This suffix is ​​added to emphasize. That is why in translation it would become They are not believers at all. Or They are not believers at all. You may ask me where did the word Ada come from, Ustad? I brought it from here. From this ba. It has been given extra emphasis with ba. But they are not believers at all. Oma muminin. Ikhadinallaha This is the word Ikhadi. Khada Well, this alif is written as a small alif according to the writing style of the Quran. Here

we have broken it. It means with a big normal alif. Khadakhadi means Khada means past. He cheated or he resorted to cheating. Yukhadi means he resorts to cheating. When wao nun is added, they resort to cheating. Allaha is with Allah in brackets. Here here Yukhadin this verb Allah means the object, I understand it as a grammatical object. He was able to catch it directly. He can catch it directly. Here ba is not needed. No preposition is needed. Idinallaha means they take main refuge with Allah. Wa and Allah are with those who have believed. So

with whom do they resort to deception? With Allah and with those who have believed. What will happen to the word amanu? Amana means he has believed. What happens if you add waw to it ? You know they have believed. It happens. What happens if you add waw? That is they you you become plural. And jama it is to be plural. Idilla then they deceive Allah and those who believe Umayada Yadawn see the word coming from he deceived Yadawn he deceives Yadawn they deceive Wa Nun give them sometimes Wao sometimes Wao Nun what does plural

they Mayadawn they do not deceive Wao here but but but they do not deceive Illa except Anfusahum means their own selves they do not deceive except themselves they do not deceive anyone but themselves they only deceive themselves this means Illa means except Anfusahum what is this Nafs what does self Nafsi means I understand myself this is the full of Anfus Anfusahum means their own selves they themselves they themselves mean they deceive only themselves but they do not deceive anyone but themselves they do not deceive anyone but themselves Umayyashrun

they realize Nasha past he realized Yasru he realizes Yasrun they realize Mayyashrun they realize They do not do Uma Yashroon but they do not realize. They take refuge in deception with Allah the believers. But they only deceive themselves. But they do not realize that. This is the meaning of Qulubihim Fi meaning Qulubi within, we have seen it before. Qulubi intar It is full of Qulubihim Qulubihim. In their hearts there is a disease. In their hearts there is a disease, there is a disease, there is no such thing here

in Arabic, we have given it in Bengali for the convenience of understanding, there is a disease in his heart. This is interesting, this is Sababia, this is Sababia, this means that as a result, it means that there is a disease, as a result, it means that Allah increases their disease, whose disease has been nurtured here, the disease that they have, this is not getting rid of this disease. They are nurturing this disease. For this reason , if they had sought the truth, had acquired knowledge, had accepted the truth, then this disease would have been removed.

But since they had nurtured the disease, Allah also increased the disease as a punishment for it. Therefore, as a result, Jadahum Jada means increasing. Two objects can come with Jada. Here Allah is the doer. It means the one who has increased Jada Allah. It means Allah has increased Jadahumullahumardahum He has increased them What has increased them He has increased their disease Then there are two objects with Jada. It is often said Allah May Allah increase your interest, interest in studying or interest in any good work,

interest in worship, may Allah increase your interest in good deeds Okay now so Kanu means they were Yakjibun means they lie but when the two are combined Kanu Yakjibun will have a new meaning that is they used to lie remember if another verb comes with Kanu then the two will have a new meaning so Kanu means they were it is a type of auxiliary verb verb tubi in English those who remember English grammar say Yakbun they lie Kanu Yakjun means it is past tense they used to lie in the past it means they used to lie regularly

then there is a painful punishment for them because this insurance is explaining the reason because they used to lie what is their painful punishment because they used to lie here let me tell you this verse was revealed in two ways it was revealed in two ways bimakani bimai verse can be read if you go to Ilmul Qiraat you will know. We will not discuss them in detail here. But we will only explain what is the broader meaning and new meaning that is available. That means there is a reason for the painful punishment they have. This insurance

is explaining the reason. I will explain this a little later. But first, what is the reason? Because they used to lie. And if Yukajibun is read, which comes in another verse, meaning that this verse was revealed in that way, then the meaning will be because they used to deny. From Taqab, Yukan means denial, which means lying, meaning there were two characteristics, one is that they used to lie, the other is that they used to deny. Therefore, their joint crime of lying and denying the truth is the reason for their

painful punishment. That is why we were on a slide earlier that their punishment is due to their lying and denial. Okay, now let’s return to the discussion on grammar. Now, see whether it is explained by Bima or by Sabab . Pay attention to the word in Arabic. Sabab means to explain the reason for something . Then, Walahu ajbun alimu bi means the reason why Yakbun. They used to lie. It is not said like this in Arabic. A mother is needed. This mother is the one who gives the meaning of Masdar. We have understood this thing now, our class is over. May Allah increase your patience

. I don’t know who are still sitting. I can’t see how many are still in front of me at this moment. May Allah Subhanatala increase your patience. Yes. And I am praying for you to increase your knowledge. There is nothing else to give. Okay, look at this mother when is the masdar? Look at the Arabic interesting thing. This is one. I mean, alimtu. I know, alimtu means. I know. I’ll give you another example from outside the Quran. Alimtu ha walata. I know. ha walata means you tried. What do I mean? I’m

saying that you try. Your effort. I know. You tried. I know. But in Arabic, alimtu hawalata is not said like this. How do I combine the two words ? Both are verbs. Alimo. I know. Hawa. You try. But what I mean is. I know. You tried. How do I combine these two? Here we need a masdariya that will actually become the meaning. Alimo. Ma hawa. Here it means your effort. I know. That is, mata masdar means the name of a verb. Hawalata means you tried. What is the name of this work? Trying. That’s why

I have the verb here. After that, normally there should have been a noun. There should have been a masdar. But since there is no masdar, there is a verb here to convert that verb into a masdar. This mata is coming to convert the meaning into the meaning of Masdar, that’s why when I say Alim tuma hawata the meaning will become I know about your effort another example nasahtu zaydan I advised Zayd Yakbu because he lies because the reason I won’t say it yet, but I want to say that I advised Zaid why Yakbu he

lies because he lies. How do I add a reason to explain the reason? Nasatu Zaidan because he lies. That’s why the reason is not needed. B but B can’t catch it. This is not in Arabic. Nazbi doesn’t say this. Arabs don’t say it. Then there are two ways. It will need an ism with it. It will need a verb. It will need a noun. I will make it a noun. So I will say nasajanbih. Now I am changing Yakjibu and making it a noun. It means the act of lying. Is that lying? That is, I advised Zaid because of his lying

. Or if I want to keep the verb as a verb, then I will have to bring a ma masdari with b which will give the meaning of the name of the verb that is combined with the next verb. Masdar is the name of the verb. Mas means the name of the action. Nasatu Zaidan bimayab will still have the same meaning. Na means I Zaid. I advised him because he lied, so he had to bring a mata to say it. If I advised Zayed because he lied, then what if I put a kana on it? I advised Zayed because he lied. Kana is a painful punishment for them because

they lied . I don’t know if they have a disease in their hearts. As a result, Allah has increased their disease. Or they have a mechanical punishment because they lied regularly. We were able to finish it, Alhamdulillah.