Tafseer Of Surah Muminoon 02
Channel: Abdul Nasir Jangda
File Size: 28.08MB
Tafseer of Surah Muminoon – Part 2
Dec 28, 2016
Every summer I have the distinct pleasure of spending an entire month with people from all over the world here in Dallas, teaching the Arabic language or onic Arabic the language of the Quran and discussing and exploring the timeless lessons and wisdoms of the book of Allah. We call this experience for all intensive please check out begging smr.com that's b a YYIN ah summer.com to get more information sign up. I look forward to seeing you here in sha Allah at the Quran intensive
shape on euro Jean Bismillahi Rahmani Raheem, pardon me known and Latina whom feast valachi him harsh your own. Well levena humani lovey Mahdi boon Alhamdulillah hamdu Lillahi Rabbil alameen wa salatu salam ala ZD mursaleen O Allah Allah, he was Sufi mentor, we are gonna be sending Elijah Medina.
So in sha Allah in the previous session rather we talked about the introduction and the overview of sort of Sun Moon. inshallah, today we're going to delve into the sutra itself beginning with the very first ayah Allah subhanho wa Taala begins in
Allah subhanaw taala begins in very emphatic and powerful in a very emphatic and powerful manner by saying by the Aflac minion.
Now in the previous session, I explained the correlation the connection between the previous sutra and this to draw, and this very first idea is a big part of that connection and correlation. So I'm going to focus more so on what the ayah itself is talking about here. Allah subhanaw taala begins by using the word codon. Now I'll provide a little brief summarized translation before I actually delve into the micro study of the suta of me noon, most definitely successful are the believers. So the Word of God is in the explanation of many of the scholars such as a machete that he mentioned that it is the antonym or the opposite of llama. llama basically means it expresses that there's a
possibility or hopefulness of something, and this is the antonym or the opposite of that. And so, this word PUD, in the explanation of many of the scholars have not assured him Allahu taala talks about this as well. And it's a very established concept. So I will lead you to media, he says in this text as well, but you need to Tokido that the word of the in the Arabic language is for the benefit of emphasis, it delivers emphasis, and it is the sister or it is comparable to the effect of the word in upon a nominal sentence. So in the Arabic language whenever you want to emphasize something. First of all, there is a basic, there's a first level of emphasis, and I'm going to talk
about this in just a minute. But the word of law a little bit of giving you a note a little bit in advance. The word of law is a past tense verb. It's a past tense verb. Now, as the foreign incentive students are going to hear me say, in a few days in class that or you've already heard me say that we don't call a fear a verb necessarily, but in the Tafseer lecture here, just to summarize our conversation, I will refer to it as a verb because I can. So the past tense verb already delivers a level of emphasis, saying something in the past into we're familiar with this in the English language as well. somebody asks you to do something for them. And you want to respond not only in
the affirmative, but also inspiring some confidence, telling them emphatically that you will take care of it and you say, done, or Consider it done. It's already taken care of. Right? You mentioned it in the past tense. And that gives you that emphasis. So already that degree in that level of emphasis is present, by using the past tense verb, but when you want to really emphasize something, then in the Arabic language, just like any other language, like we say, you know, if it's hot, you say it's hot. But if you're trying to emphasize you say it's very hot, you have to add another word to it. So similarly here in Arabic, you add another word in a nominal sentence, a noun based
sentence, you use words such as enough
is Allah to shuck what you father to Tokyo, to remove doubt and to give confirmation and emphasis in a verbal sentence you use the word PUD. So Pat is very, very emphatic, and it's only brought out in very serious situations. When you really
means something and you want to deliver the fact that you mean business. And so Allah subhanahu wa taala. You know, one time somebody was a professor of literature and communication was actually telling me that the over usage of,
you know, emphatic words or adjectives or adverbs and just overly emphasizing things, is actually a sign. It's a lack of eloquence. It's a lack of eloquence, it's not good speech or not good writing. So when you know when we're talking in our common language, it will be like it's really really, really hot. That's, that's, that's the, that's the opposite of eloquence. And so Allah subhanahu wa taala, who is the peak of eloquence are right we only know the standard of eloquence by reading the column of Allah, there is nothing more eloquent than the speech of Allah. The Prophet sallallahu alayhi wa sallam says that the superiority of the speech of Allah, the column of Allah, the Book of
Allah over all other types, and forms of speech is like a law himself, his superiority over all of his creation.
So when Allah uses an emphatic device, in his language, think about how serious of a message it must be the alleged choosing to not only emphasize at one level, but at an extra emphatic device by using the word of God. So the word God is very, very powerful.
And before we actually even
go forward, before we even move forward, what's very interesting, I'm gonna give you a little bit of a note here, and then I'll come back to this point in just a minute. But when the prayer is standing up, what we call the karma, when the prayer is standing up, what does what is the event or the team, the person saying, the karma instructed to say, Goddess, karma de Sala karma de Sala delivers the message, the prayer is extending, the prayer has stood, the prayer basically has started. That's a good translation to prayer has started. But the person or the morpheme, the person calling the karma,
is instructed by that original dream that the Sahaba had that was validated by the prophets, a lot of them. So from the Sunnah, the instruction is not to say, Ahmed is Salah, but to say cada komitas, Allah, again, that same level of emphasis, to create that sense of urgency, to create that curiosity to create that burning desire, and that drive in that motivation that I, I can't finish this up.
I can't finish this up. But the prayer without a doubt has already started. Most definitely the prayer has started. So what are you doing with anything else? So similarly, you're moving on.
And as we'll talk about that, if the attainment of success
is whatever human being as far as for in desires, then if Allah is saying so emphatically, that success has already been achieved without a doubt by the believers, then what are we still doing here? What are we doing in our other preoccupations, and distractions and other activities? What are we doing? And so it delivers that it creates that sense of urgency is very powerful.
So the next word in the ayah is a flap. Now a flat there is going to be a little bit of a discussion here so I'll ask you to kind of bear with me, because I want us to properly understand the meaning of the word
of Lucha Lucha comes from the root letters of Fela, ha, phylum and Ha. And so, the linguists, they basically mentioned that there are two elements there are two pieces to the meaning of Falah ha, the roots of this word from a linguistic perspective purely from a linguistic and historical perspective. There are two things that need to be noted here. Number one,
is that it has the meaning of
and failure when the judge
and again, so I've I'll go ahead and say rather, it has three meanings. There are three layers to the meaning of Fela. Number one is attaining that with someone desires.
I will soon be in my loop Wilmarth loop,
and that's defined as foes to succeed to achieve what you aspired for.
Number two isn't the judge and the judge basically means to be saved, to be rescued. And to further elaborate it means to be spared.
Any type of discomfort or harm or fear, any detriment to be spared any type of difficulty or detriments.
And there is a third meaning that is embedded within the meaning of philosophy. And that is alberca.
For that for something good to last, finding something good is one thing, but then for that good to last you, that's a second, that's a different thing altogether. So Alibaba is there in the meaning as well.
And this is further elaborated by many of the different linguists. And in the lexicons This is talked about as well, that there's a few different, and this is very interesting how the Arabs, they have the entire science of derivation or anyone is to talk, where there's a root word and how they continue to derive different words and different meanings from the same root. And so some of the derivatives are very fascinating. So one of the derivatives from
which we're translating roughly as success, one of the derivatives is that the morning time, the morning time,
which is the last part of the night, or early part of the morning, that that time of the day was also called fella,
that's also referred to as fella by the Arabs. And the reason why they would refer to that is that they would say that that was the best time of the day.
That was the best time of the day, it's the quietest time of the day, it's the best time of the day to get something done. So that's what they would refer to it, there's another connection here, that follow ha also means to kind they would use it for the action of splitting something open, particularly when they would turn the soil and they would,
they would tell the fields and prepare the field for the for the sowing of the seeds. So if you think about the entire process of farming, and for a lot of people that haven't had that experience, it's it's a, it's a really fascinating entire experience and process, and cycle. And that's and there's deep, profound wisdom in it. And this is why Allah subhanaw taala constantly goes back to the idea of farming, and different stages of farming, from the turning of the soil, to the sowing of the seeds, to the watering of the of the fields, to then the caretaking of the fields, to finally the harvesting of the crops. All of these different stages of farming are talked about throughout
the Quran. And the prophets, a lot of them constantly drew on it, as in as an analogy at different for different spiritual concepts and constructs. And it's very interesting again, the simple minded reader says that well farming is used as an example because when the Koran came down, those people were farmers.
And that actually, first of all, historically is not even accurate. Because a lot of the the metaphors about farming and things like that are in regards to spiritual concepts that was looking for and McCann Quran came down in Makkah, they were not farmers, in fact, they were traders and businessmen. They were importers and exporters, they weren't farmers, the Medina and Muslims were farmers.
And so what about that made? That doesn't make sense, number one, number two, from our perspective, what we believe is that the Quran is eternal guidance for all of mankind, whether you're a farmer or a computer programmer, is just as relevant. And so there's inherent, there's inherently certain features and traits and characteristics to the practice of farming, and within agriculture, that Allah subhanaw taala is specifically calling our attention to, and so it's part of even understanding the Quran is to really explore those types of concepts. So the splitting into turning and the opening up of the soil is a part of it is also referred to as fella,
fella. That's why the farmer is also called for law. All right, and so that's also referred to this as in the Arabic language as well. And there's a couple of connections here, how does that relate to the meaning of success? A couple of things. Number one, some of the scholars they say that just says that person removes maybe some of the rocks and the obstruction and some of the hard dirt that is in the weeds and things like that, that are on top of the ground and brings out the really soft and gentle fertile soil from underneath. Similarly, you removed the difficulties you have to tear your way, work your way through adversity and difficulty to reach your goal
to get to your destination. The second concept is similarly the elements of work that bringing about
That that small temporary benefit of this world requires that much effort. So to achieve the eternal benefit of the life of the Hereafter, and the pleasure of Allah subhanaw taala. To attain that, don't don't we think it's going to require some type of work or effort of course it is. And so, these are some of the connections that are made here. So it also means to open up something to remove some obstruction,
to take advantage of the opportunity the morning time. So all these are different derivatives of the word filler. And you see how it all kind of adds together and combined together to create a really deep and profound meaning. And that is the attaining of what one hopes for and desires and works for and aspires to that attaining that
even even in his heart, he actually says about this concept of Fela. He says that and move the whole levena Adora Kumar tala boo, they are the people who achieve what they desired what they inspired for, when a gentleman shadow the MA men shut him up money he heard a boo, that man surely my men who horrible that they are also saved from the difficulty and the evil of what they were trying to get away from what mountain our head and he says these two things are actually one thing
that you can't have the concept true success necessitates not only getting what you want, but also avoiding what you wanted to avoid. Otherwise, you really didn't get what you want.
And, and there's a very interesting kind of conversation here, that a lot of times are very materialistic or worldly, for lack of a better word, concept of success is the attaining of something that we desire or we aspire to whether or not some type of harm is avoided.
Whether or not some type of harm is avoided.
And so what the spiritual construct and concept of success is not only achieving what you want to achieve, but also being able to avoid and remove harm from yourself. And this is basically the Islamic construct the prophets a lot of these talks about the Quran concept constantly talks about a las panatela not only owning what is beneficial for us, but also being in control of what is harmful for us and being able to protect us from that cola I'm legally enough's enough for Anguilla, Daniela Masha, Allah, it always talks about Darfur along with NASA, it always talks about harm along with benefit.
And in fact, the prophets a lot he summed when he talks about one of the fundamental philosophies of our religion, da da, da, da, da, da, da, there's no harm upon the individual and there's no reciprocating of harm, there's no inflicting of harm nor reciprocating harm,
that it's become a fundamental concept of even our own school in our fic, where he talks about julbo demand for our data, that we not only try to bring benefit to people but also remove harm from people. So this is a very, very important Islamic concept. And based off of this, some of them have us alone, like for Toby and some other modern commentators as well like Mufti Sheffield or from Allah, they also talk about the fact that when you read in depth and in detail, the concept of failure and success from a Quranic perspective, from a Quranic perspective, like Allah subhanaw taala says, but she didn't want me to be anila who mean Allah He fatherland Kabira fosun leemon
fosun Kabira. When you read about the concept of success, you come to the realization that that success that is being described and defined, is only truly attainable in the life of the hereafter to get everything you want,
and to be removed from or to be saved from spared every single little harm.
that can only be achieved in life that you're after in Paradise, that is impossible in the life of this world.
The prophets, a lot of them summarizes is very well because if and this kind of this is going to come up a little bit later in the suta. But while we're here, there's a whole school of thought in some other faiths and religions, where they basically talk about the concept or the theory of prosperity, the preaching of prosperity, that where it basically says that Well, according to how great even from a materialistic perspective Your life is, that reflects directly how much God loves you or does not.
And that's not the Islamic concept of all because the most beloved of God's creations Mr. DMB and the profits and the profits a lot of reasons is
that the most severely harshly tested harsh
agendas. The most harshly tested people are the prophets and messengers, and amongst the prophets and messengers and this is not we do not raise the or talk about the virtue of Muhammad sallallahu alayhi wasallam by disparaging other prophets not in the middle Sunni, but at the same time till karasuno forgot about the Humala we do a firm virtue for the messenger salami somewhere it is communicated to us.
Right and in the journey of an Asana, mirage of superiority, or the leadership rather, of the profits along with amongst all the other profits was demonstrated and displayed to us. And what did the Prophet sallallahu Sallam say about himself laka the UI to feel like email me that I had, that I was hurt and harmed
for the sake of Allah, like anyone else,
will not follow him fill out the madam you have a head and I was threatened for the sake of a lot unlike anyone else.
So the most beloved of God's creation were the most severely tested and amongst them, the most beloved of the gods Beloved,
was the most harshly and severely tested
and tried and had to bear through so much adversity and difficulty.
So this dunya is can never fully we can never fully realize the concept of filler here. But the Quran presents that at the same time though, there is also it is problematic to view or it is rather's maybe even demoralizing.
to grasp this perspective, that yes, there is eternal bliss and happiness and philosophy in the life of the hereafter success, ultimate success. But this law, the life of this world is completely is supposed to be completely miserable. That's also very demoralizing. So the Koran presents the perfect balance, when mentioned Salah, the ultimate success and full realization of success for the life of the Hereafter, but for the life of this world, Allah subhanaw taala says man, I mean that's only humans that can and will will not men. Same con same word here men, that whosoever does good righteous deeds, stays committed to the cause, whether they be man or woman, and they are believers
falanghina who hate antiva
that we will give them a very beautiful life.
A very beautiful life. And that beautiful life is further elaborated other places in the Quran
where Allah subhanaw taala says for Ansel Allahu sakeena, who Allah Rasool E, meaning
that Allah Spano, tala will send down peace and tranquility, there will be there will be a tranquility, and fulfillment and a contentment and satisfaction. And a sweetness to life that will be enjoyed by these believers, through the ups and downs
will allow him to a little sooner he will invoke meaning that there will be a certain conviction and confidence that will be enjoyed by the believers. So that is the definition of success in the life of this world is that tranquility and confidence, that calmness, that serenity, in the midst of the storm, like you being at the eye of the storm. So there's still that storm raging around in the world, but there's this serenity, and this tranquility. And the profits a lot of reason was the ultimate example of that, that the Sahaba even in the most turmoil, turbulent of times, tumultuous of situations, they would look at the profits, a lot of them, and they would just see this peace and
serenity on his face.
And he just had this aura about him, where everything's going to be okay.
And that is what is enjoyed in this life. But that's the full realization of that success that we're talking about. That is can only truly be realized in the life of the hereafter.
Next up the last one which Allah says, Allah has almost definitely success has already been achieved by aluminium, aluminium, of course very briefly, and we know it's a very common word within the Quran and the Islamic dialogue and Islamic discussions. And what we learn of course, refers to believers. But just for a little bit of detail, what we know is plural of the word movement. And number two, it is derived from the mustard the base word is eemaan, which means to believe, to believe and that further is extrapolated or derived.
From the roots of among, among means safety and security.
And again, that goes back to that same concept of just having this confidence and this feeling of safety and security by putting your faith in your trust in Allah subhanaw taala. By believing in Allah by becoming spiritually connected to Allah, it just inspires the security and his confidence.
And the one who basically demonstrates that and realizes that is called a min.
And again, for the students of the Arabic language, we know that they might realize or they might discover that what we known is what we call a masculine plural, mostly known owner, right? masculine plural. And again, we talked about this earlier today in class, but just for clarification, that the masculine plural is inclusive of both men and women
in the Arabic language, and there's clear about odd like explanations of this from people like Abdullah Basanti, Allahu taala, hanuma, and all the scholars of deceit of the Quran as well.
So most definitely, success has been achieved by the believers. Now, the last thing I'll tell you about this particular item before we move on to number two, is two things. Number one is that at one on one side on one end, this is to give that confirmation that confidence
to the believers who might be going through difficulty and adversity that don't worry, success has already been achieved. Success has already been written and reserved and given to you and to rub it in the face of those who oppose the believers or demean the believers or mock or ridicule the believers because of some of their adversity or difficulty, that comes along with the obligation of belief that success has already been reserved for them and given to them. Secondly, though, I told you just a little while ago, just a couple of minutes ago that that ultimate and true success can only be fully realized in the life of the hereafter. So beings saying to a living, breathing
believer in this world, that success is already yours. Seems a little contradictory. Having said that it can only be fully realized in the hereafter. While I'm not completely benefiting from it here, so that some of them will first soon I've talked about this I get when I shoot and others have said that, well, this obviously is talking about the future.
But when Allah subhanaw taala, even when he is promising something for the future, Allah is doing it with the past tense and with the emphasis of God, to let you know that this is a promise of Allah keeps all of his promises, but still, just for the confidence of the believer who might be going through a lot of adversity and difficulty. Allah subhanaw taala with emphasis is saying that it most definitely is coming your way.
You just have to pay attention to the following advice. What can you do in the meantime, and you know, this is kind of isn't a very beautiful way of encouraging someone to do good. Now I'm basically transitioning on to number two. But before I delve into it, this is such a remarkable and beautiful way. And this is part of what we learn and take from the book of Allah subhanaw taala. When you want to encourage someone, when you want to, you know, like the concept of Dawa, you want to invite someone to some good, you want to teach someone something, you want to correct someone's behavior. There are two ways to go about it.
There are multiple ways actually, to go about it, you can either just point out their mistakes and their flaws and criticize them
and then try to redirect them.
But you risk losing that person in the meantime.
Because people have sensitivities. And that doesn't make them weak or faulty or anything like that. But that's very natural to people.
And actually, it's a deficiency of the teacher or the inviter or the instructor, or the caller, who would burn that person and not be aware and Cognizant and conscious enough to understand not be aware enough of the person to understand that this person might be sensitive to this type of criticism.
Another way to go about it is to find Okay, maybe not criticize, but then like we kind of talked about the dangling of the carrots
where you just kind of you know, the dangling of the proverbial carrot, you just kind of tell them well do you want success. If you want success, it's not going to be easy. This is what it's gonna take. And again, not knowing where that person is coming from and what they've been through. They might not have the strength and the conviction to meet you where you're asking them to meet you.
But the the other concept, which is the Quranic methodology, and also when you look into some of the prophets a lot ism, it's also the prophetic methodology.
And that is that you actually congratulate the person
that the reward is already yours.
It's already been given to you. And the last one was the one who grants success. Somebody can say, brother, no, no, no, no, no, you can not achieved success until you first do all of this.
But then who's the one who ultimately grant success who determines that Allah does. So if Allah says,
He first gives the reward, and then says, I've already given you the reward, your only job now is to maintain it.
The balls in your court, it's your game to lose.
We're being given a 99 point lead.
We're being given 99 points and 100 wins a game. That's it.
The game is rigged in our favor.
And Allah subhanaw taala can determine that Allah is the one who decides that sometimes in our spiritual paranoia, and almost kind of like spiritual, we have this really bizarre attitude. Sometimes it's a really bizarre approach to spirituality where it's
it's almost like self
humiliating and self demeaning sloth is kind of like self
kind of like beating yourself up that we have this concept like, no, it's got a it's got to suck and it's got to be difficult and you have to basically be on the brink of losing constantly. And, you know, maybe we'll make it or maybe you won't,
like there has to be this risk or this danger, this paranoia that comes along with spirituality, but that's not how Allah subhanho wa Taala approaches it, but that success is already achieved. Now they have to do is maintain it, how do they go about maintaining it? Now Allah subhanaw taala says Who are these believers I living in a home fee Salah team has your own and one of the grammatical or linguistic nuances or linguistic and grammatical nuances that I will point out in the coming IOD the coming verses will basically demonstrate the fact that Allah subhanaw taala is emphasizing continuity, continuity that just maintenance maintain this. Okay, so the very first is levena. Allah
Veena is what we call it's a monsoon in the Arabic language it means those who, whom.
Now this is what is called again in the Arabic language. From a rhetorical perspective, this is what this is what's called if Harvey mccammon it mark.
Saying home is not absolutely necessary.
It's not absolutely necessary, the sentence can the sentence or the thought the idea can be expressed without the explicit mention of home,
which basically is a pronoun that means them or they they are but Allah subhanaw taala specifically mentions a pronoun, and it's very empowering. It says if allies not only emphasizing but also acknowledging them and empowering them, that you can do this, that they are those people, they are the ones who fee salata him, in their prayer costs your own, again, a very brief translation, that they are those who in their prayers,
demonstrates humility, that's a very rough translation. So not to break down the word specifically and levena home that they are those people, they specifically are those people who Fie Fie in the Arabic language means to be inside of something.
In salata him, now salata him, of course, is a construction, what we call the Gulf of two words, the first word is Salah. And again, we know that Salah refers to the prayers, but again, since we're coming across his word for the very first time, a little bit of detail, especially because in this ayah we're going to talk so much about the concept of prayer. And then again, at the end of passage at the passage, we're going to come back again to the concept of prayer. So it's important to understand a little bit more about even the word that is used for prayer. So the word Salah has multiple theories in regards to the roots and the origins and the meaning of it. Some of the
scholars are of the opinion that it comes from the roots of Salah Silla means a connection.
So that means a connection and some also say that it also means do a supplication and salon in and of itself is like one big gigantic drop. It is a draw being done with the entire body.
Even through the ruku and the suju do the entire body is making your art to Allah subhanaw taala and again was very beautiful the prophets Allah, says Abdullah Al Hamdulillah the best way you can make is hamdulillah and the Prophet sallallahu Sallam said that
less solitary Muslim Jacobi Fatiha Chiquita that you can
even have a proper prayer without saying Allah hamdulillahi Rabbil aalameen so you see all of it kind of coming together, that it's a practical physical prayer and supplication to Allah subhana wa Jalla whose first and ultimate goal is to demonstrate our gratitude and gratefulness and praise and glory for Allah subhanaw taala
some another school of thought among some of the linguists linguists is that they say that this comes from the root of sod lamb and yeah, not solve them and while but solve them and yeah, which in the Arabic language it's used in different places within the Quran, it means to burn something
for silvanus li him naran What does Leah to jehane means to burn something. And again, how does that connect to the meaning of prayer.
So the, the concept that's explained by some of the scholars
is that just like something is kind of crafted or molded or tempered within the fire, that that prayer is a means of molding and crafting and refining and tempering the human being, just like fire purifies metals, the prayer purifies the human being. So it is a means of purification.
And then some scholars also explained that the word Salah also comes from another possible roots, which refers to the meaning of for something to stick, or for something to be close together.
And again, that's demonstrating that same connection, that it brings the human being the slave of a lot closer to Allah and allows you to stay connected to a loss of power, Donna. And that's why a horse that would be trailing another horse, a lot of times would also be referred to with the derivative of the word of Sala
as a selected for a zoo,
as collateral for a zoo would mean that the horse was trailing the other horse was connected to the other horse closely trailing the other horse. So these are all different concepts. And of course, what we know is that it refers to the Islamic prayer, if you will, and the legal definition of Salah is a for Ireland muscle saw
be acquired in MK Susa, Allah okatie matsusaka that these are very specific actions that involve the saying of specific words at very specific or unique times. that these are the prayers.
And when the general word of Salah is being used, yes, this includes both obligatory and voluntary prayers.
But there is a special attention being focused towards the obligatory prayers, and something else that helps us kind of realize this is the famous Hadees that when the Arabi the Bedouin men came to the Prophet sallallahu alayhi wa sallam, and asked him what are the obligations upon me in Islam, and the prophets, a lot of them said prayer. And he told me, he said, Tell me what prayer is mandatory upon me. And the prophets, a lot of them told them about the five times daily prayer. And then he said, Well, how much prayer is mandatory at each time, and the prophets a lot of them even told him the number of fun that Raka adds very specifically to in fudger, forums 100 for an answer
to three, and four, and he gave him the specific number of records. And then he tells the profits a lot these are la de la, la, la, la, la, Casa minha, I swear to God, I will not increase anything upon this, but I will not decrease anything from this either. And the profits a lot of them as the better one man walked away the profits, a lot of them said, a flat ha
ha ha you see the connection now
that he has attained success in sadhak. If he spoke the truth, meaning again, he is successful, as long as you maintain this
by just his commitment and his willingness to commit to it, he's attained that success. Nia Edelman nominee, that sometimes the intention of the believer is better than his or action
because their action might be deficient or fall short. But we got to have the intention. And then try our best to try to follow through with that intention within to our to Allah subhanaw taala to relieve us of any shortcomings and that's why it was assumed of the prophets a lot of them that after you would say that the same after he would say Salaam in the prayer and conclude his prayer. The very first thing the prophets a lot of them used to do was ask Allah for forgiveness three times a self for life. 11 he would say a sufferer loves to return three times. The ask a lot to forgive any shortcomings or there might have been within the prayer.
So I live in a home feel solid
To him, they are those people who are in their prayer. Now, there's another question that's asked here.
There's another question that's asked here. And again, this shows you the attention to detail, the nuance that we try to bring from the Quran and loving Novi sadati him, it means in their prayers in their prayers. Why are the prayers associated with them? See, this is what we call a buffer. And one of the objectives of the law so one of the benefits of a buffet is that it shows ownership. Why are they being given ownership of the prayer?
Why not Fie? Salatu Allah, that this is a lust prayer
is a prayer for Allah. Or just saying just the prayers are the prayers of Islam?
But why their prayers? Why are they being given ownership of the prayers? So there's different explanations about this. One of the explanations very beautiful, it's given by a machete he talks about this idea, he says that
what exactly is the prayer what is the practical purpose of the prayer, the practical purpose of the prayer is to be a connection between the one praying and the one he is praying to the one he the one who is praying, and the one that he or she is praying to which is a lot. So between the slave and Allah,
but whose benefit is it for?
For the slave, we cannot say in any way, shape or form. There are a lot of benefits from our prayer.
that's problematic and in fact, in a hadith that is actually addressed.
That is, every single,
every single human being from the time of Adam to the last human being that will live. Ghana, Allah azza wa jal,
that is they all became at the level of the most pious human being that would ever live.
That would not increase Allah subhanaw taala says in the Hadith, could see that that would not increase my kingdom in the least bit.
That will not increase me in the least bit.
So when it comes to the greatness of a lot, it is irrelevant and inconsequential. So it is for the benefit of the person who is praying, and that's why a lot attaches it to that person. That Yes, you are praying to Allah for the sake of Allah, because out of the obedience of Allah, but make no mistake, you need this prayer.
You need this prayer. And that's why the prophets a lot of them said, Jory, let's go right to it for Salah, the coolness of my eyes, was placed in prayer. That's why when the Prophet sallallahu alayhi wa sallam, I live in every thought if it's narrated by the leader of the Allahu taala and one time that Mohammed Abu hanifa the son of Allah, the Allahu taala knew he says, that one time I went with my father and we went to go meet some of our family members or relatives
and my father, I need to be thought about the loved one with a great companion. He was sitting there and it was time for prayers so he asked one of the younger people in the home Can you please go and get me some water? Can you go get me some water for will do so that I study who
as three who
thought bow Sunday was steady happy Hmm. So that I can make will do and pray and I can seek relaxation and comfort? You know, kind of like how we say I just need to relax for a moment. And that usually involves putting up our feet or taking out our phone or turning on the television. Right? That's when we say so here you have it been Vitaly violino the Allahu taala who's saying that can you bring me some water I need to do will do and pray and I need to just relax for a moment.
And he says his son says that when some of the family members especially some of the young ones
who hadn't been around the profits a lot when they heard him kind of say like that, like Bring me some water I need to do will do and pray and he just relax. So I'll pray that they were kind of taken aback by it. They're like, Oh, saliva is you know, Medina died, you know where I Baduy rigor, worship, and what's this relaxation and sounds weird.
And so I live in a bizarre number of the Allahu taala who kind of saw the look on some of their faces and he says you're puzzled by me referring to my prayer as relaxation.
I was there when the Prophet sallallahu alayhi wa sallam, it was the time of the prayer and the Prophet sallallahu Sallam told him to be Gabby lol. He said stainable Beloved, go and then go call the event for the prayer will be ha
as in this Allah wa arena beha Arena bisola Tia Belen that allow us to relax ourselves through the prayer overlap. That that is comfort and relaxation of the soul
by talking to a lion connecting
Allah subhanaw taala this spiritual reprieve and retreat,
that the tranquility and the calmness and the coolness that is experienced spiritually, is unlike anything that can ever be experienced, you know, from their perspective of just bodily or physical desires.
So much so that even their bodies would experience that same level of tranquility and sweetness and calmness
where they would become completely oblivious to everything that was going on around them.
So, Allah Vina, houfy Salatu him,
Allah Dina Humphrey Salatin and the last part of the ayah is harsh, your own harsh your own. So before I tell you grammatically about the word cos your own,
let me first explain linguistically the word hace on
this comes from the root of the word crush, ah.
Harsha, it is the active noun is some fairy, we will learn that soon enough in Sharla.
From the roots of hersha. Now, obviously, the master of that is who sure
very common word again, in Islamic discourse and conversation. We always talk about who you are and who's who in our salon prayer. But from at least my experience, both personally and also within the community, who sure seems to be again one of those very puzzling or confusing concepts or ideas, you know, you'll come across at least a dozen different translations of the word which you are. And people often puzzled about what does horseshoe even mean? What does it even mean to have crucial, what is crucial or even look like?
And we haven't even gotten to the part of the conversation about how you actually develop who you are within your prayer. That's a whole nother conversation. So real quickly, let's take a look at the word husar within the Quran, how does Allah use this word and its derivatives within the Quran? So a few things to take a look at. First of all, when talking about human beings, Allah says Hayashi I tend to basato their eyes are lowered. Well Harsha I tell us where to live Rama the voices are very hushed trembling and shaking very soft and humble. In front of Allah subhanaw taala
would you want your money then Haha, their faces will be lowered and humbled.
Like just that they're you know, there's a certain look on the face
that that displays arrogance had turned up, maybe a scowl or a frown or some type of a look of this taste on one's face, or boredom on one's face. Even fake faces demonstrate a lot of emotion.
But then this is describing that their faces will be humble that it will display humility
Then in the Quran, Allah also uses the word couture for non humans for other things as well. Why nica? What are the Harsha one nicotrol are the hacia that you will see the earth shaking and trembling.
So it's even used for other things, talks about the earth shaking and trembling. It talks about the mountain crumbling out of humility, and pressure. Harsha
that the low Angela handle Quran Allah jobaline la ha ha ha Shia and you see the mountain crumble out of humility. Just fold just crumble up out of humility if the Quran will have come down upon a mountain. So when you look at all of this, there is the obvious meaning of humility here. There's the obvious meaning of humility.
But beyond that, even what does it mean now? So there is the meaning of humility.
Now, how is that realized within prayer? What does it mean for humility within prayer? So I have here compiled
close to about
a dozen different
explanations of this concept of who should go into prayer from some of the most notable individuals in Islamic history, particularly commentators of the Quran and scholars, Abdullah bin Arbus, as narrated by his students, Mujahid and others Qatada and others. They say that I've done I've been ambassador of the Allahu taala. And Omar said harsh your own heart he foon Saki noon, two things internally, they are overwhelmed by the fact that they are standing in the presence of a law and physically that that that demonstrates itself by them being very stupid.
And not having a lot of movement and distraction within their prayer of playing around with things in their prayer.
I even thought about the Allahu taala, who said Aloo. culpa.
And Ibrahim as a relates is from Alexander Vitali, one of the great cufon scholars. He says that
who should really truly occurs within the heart, and I'll explain what he means by this in just a minute. I'll hustle robustly Rahim Allahu Allah, He says Ghana who should
suck about the Sahaba he says that there who? Sure Ghana has your own people will be most primarily in their hearts, for who do be absolved of whom will have to do
that. And then because of that, who sure that humility of standing before God have the opportunity to talk to Allah subhanaw taala. They were so humbled by it, that it would lower their gazes, and it would just make all their limbs very calm and peaceful.
That they would want to take advantage of this opportunity, and not be disrespectful for this great opportunity and privilege of standing in front of Allah subhanaw taala Mohammed diversity is one of the greatest self degeneration of the 10 year old. He says Ghana was hobbled Ross really likes a lot of them. He observed and learned from many of the great companions of the prophets, a lot of these and we said How were they that they used to Yennefer owner of a solder home that they used to first look up towards the sky, while they used to pray
for Salatin in their prayer for the man has allotted in IRA when this idea came down. But the minute Allah Dino houfy Salatin has your own, that when desire came down, Huff Abou azada homie llamo, their extra duty and then they lowered their gazes, and they would look to the place where they would do sudo understanding that Allah subhanaw taala was now commending them, that being so overwhelmed internally by this opportunity to stand and talk to Allah subhanaw taala that this should physically manifest itself, that somebody even looking from the outside should be able to discern the dedication, the commitment and the humility to the prayer.
Some other opinions about this as well Qatada, he says that emammal Rahim, Allahu taala really kind of goes into this in a very interesting way. So let me go ahead and explain one thing. So now when you talk about who sure it is, you heard some of the while in the quotes from the Sahaba, like I'm delivering a bus and albena Vitaly, but on the Allahu taala on him, that they're saying that the horseshoe is in the heart.
But they are also saying that it physically manifests itself
to be Rahim, Allahu taala, who's coming a little bit later, he kind of came across the dynamic in the community, that there was almost like a lot of efforts being put into physically kind of manufacturing, who sure without really internalizing and understanding what that meant. And really having a commitment to making sure the heart was invested. But there was a lot more effort being put into kind of
like physically manufacturing who sure through the way people were standing in the way they would act and almost kind of deliberate trembling of the voice and almost kind of like manufacturing, like, you know, near crying type of recitation within the prayer. And so if I'm going to be really goes in hard on this particular topic, and he quotes some of the people, and he says that Alicia Qatada says, could you feel help? Well, he'll hopefully have a good boss office, Allah, it is to truly be overwhelmed that you are standing in front of a lot. And yes, the eyes are lowered because of that. And then he quotes to Fianna thodi so if you ever thought he was a great scholar of Hadeeth
he says that
I asked another great muhaddith of my time, one of his teachers in these aqmesh I asked him about his shoe and he said for collega thodi. He said also the answer to reason takuna imama Nasrallah chalifoux you want to be a biggie, mom of the people and a leader and an educator of Muslims, and you don't even know who sure is, and just kind of yelled at me and sent me off. I was like, okay, so he says that I went to Ibrahim and
another great Siberian scholar of Hadith and Fiqh. And I asked him the same question and he said, yeah.
And then again, he said to me, he said, Yeah, 30 a Judy do antigona immelmann or no, excuse me. Sue piano 30 says, I asked that much. And he said to me, you want to be a big educator and your mom of the people and you don't even know for sure. He says, Let me tell you my story. I went to my teacher he brought him on. And I asked him what is crucial and he said, Yeah, Amish A to D to answer call a mama.
You want to be a big leader of the people and you don't even know who sure is? And then he explained, he said lacell, who should be aklan? hushan? Well, and well absol hushan who sure is not to eat, like rough rotten food, and to wear like, rough, like tattered clothing, like who shoe is not something that's manufactured and demonstrated, it's not dramatic? Who shoe is not drama? It's not dramatic.
And you know, kind of like the bobbing and the lowering of the head and crying and he said this not sure. Sure and tertiary for what Benioff will have.
True who sure is that the most honorable leader of society and the beggar on the street are equal to you in terms of how you would deal with them respectfully.
Without Sharla if equally for them.
And you would be humble every single time you stand up to pray in front of Allah, Almighty Allahu taala. And one time he saw a young man, later on, he saw a young man, he was praying and prayer and he has a head completely like, you know, like he was completely hunched over. Like very, again, very kind of dramatic or demonstrative. Right. So he was like, completely hunched over like this.
And amarante Allahu taala. And who
one other amarante Allahu Allahu Allah. Shaban. putnika serravalle, yada. He yelled at him. And he said, if our assoc, raise your head up, like stand straight,
keep your gazes lower percent straight. He said, feillu Allah is he to Allah?
Who is really within your hearts?
It's not this dramatic conduct and behavior. I live in a Vitaly radi Allahu taala and who he said that
who is really within your heart, how connected is your heart to Allah, one to Lina cafe kalamar in Muslim,
and that you will be very gentle when dealing with other people, what Allah tells defeat of his logic and that you wouldn't get distracted in your prayer. That's really short.
But the more dramatic you are, it actually demonstrates the fact that you are aware of the people around you. So that's actually the opposite of crucial. being dramatic, is the opposite of crucial. It actually demonstrates a lack of crucial.
There's another very interesting story of hustler Busey Rahim Allahu taala. He talks about this, he said, Raja Lin,
Jennifer Sara indomitable hubub gala who yet has
a man was praying near Omar the Allahu taala. On who and he was like breathing and sighing very loudly, like
just being really dramatic.
Just being really dramatic in his prayer.
And Jelani didn't suffer fools, for lack of a homer. So, Allahu taala who slapped him
and Hudson albasini Rahim Allahu taala actually stops the story. And he says, Ghana Rama. Rajan was a type of man, he that's a kendama asthma. When he spoke you listened?
Without Masha surah when he was walking somewhere he was walking fast and quick. He was a man on a mission.
What is up Baba Oh,
and when he hits you, you felt it.
It's like you're speaking from experience.
The man gets nothing He's like, ah, right, like he felt it. So a lot of the a lot of slept him. And he told him that, that real who sure is not this drama. And this dramatic behavior. And wijaya Drama language Allah says Allah hace una una haka, because they're heartless, truly connected to a lot. These are the people who are the true and the successful believers. And I'll conclude here
by just mentioning
our PA. Allahu taala says, who are Allah Yama, shaman. Jessa de sala huzhou is that you're not playing around with your clothes in your body and stuff within the prayer. That's one time the Prophet sallallahu alayhi wa sallam or is narrated about the Allahu taala. I knew as well that he saw a man kind of stroking and playing with his beard and prayer. And he said that if his heart was calm and had a clue, sure, then his hands would be calm as well. That he wouldn't have. He wouldn't. You wouldn't be playing around with his beard. And a Buddha, radi Allahu Allah and who says in a hadith of Timothy, that the Prophet sallallahu Sallam said he that brahma hadoken, Illa Salah that
whenever any one of you stand up to pray
For in a rush meta to argue who the mercy of God is pouring down upon you.
For law you Henry Kendall Hassan.
So don't play around with the pebbles on the ground.
Don't play around with things God's mercy is pouring down upon you. And you get distracted by a button on your shirt or by a little piece of trash on the ground. Think about how tragic that is. So we're not done completely with our conversation on this particular idea. But we will stop here time for celebration. May Allah subhanaw taala grant is crucial within our prayer. And may Allah subhanaw taala give us the ability to practice everything I was sending her some how to lie behind the use of 100 columbium Nick, Michelle, Allah, Allah, hi Lance and so forth.