Tafseer Of Surah Muminoon 03
Channel: Abdul Nasir Jangda
File Size: 30.49MB
Tafseer of Surah Muminoon – Part 3
Jan 04, 2017
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 begun smr.com that's b a YYINH summer.com. To get more information sign up. I look forward to seeing you here in sha Allah at the Quran intensive or to be last minute shape on rajim Bismillahi Rahmani Raheem of La has me known Allah Dena Hoon Fie Salatu him hace our own. Well, Edina humani lovely ma de Lune one Latina homeless zakka Tifa reknown
al hamdu Lillahi Rabbil alameen wa salatu salam ala ZD mursaleen wala de Asahi?
Chun Li COVID Deen.
So in the previous session, we were still in discussion about it. Number two, primarily talking about the concept of who Sure. So I had shared with you some of the definitions of huzhou are not only from a linguistic perspective, but also how the different scholars and
different commentators of the Quran, how they had also explained the concept of who sure as well.
One of the other things I also wanted to talk about was, we talked about linguistically where else we're sure at least the word occurs within the Quran, and how it's used. But Allah subhanaw taala talks about the attribute the quality of who she or other places in the Quran as well, where Allah subhana wa italien zarbin surah number 33, where Allah subhanaw taala mentions a number of different qualities and attributes that leads people to wha wha Allahu Allahu monferrato jarana Allah, that Allah has prepared for them.
Forgiveness, total absolute forgiveness, and a very, very great reward. So in ayah, number 35, of suitor number 33, where Allah mentions these attributes that lead to the forgiveness of a line of great reward from Allah, one of those attributes Allah mentions is that I will harshly or you know, will close your eyes, that people who have both men and women who have the quality of who should within their prayers
in another place in the Quran, Allah subhanaw, taala and sudo to the Baccarat number 45. A lot of talks about the importance of prayer. So he says, Yeah, you have Latina amanu Oh, oh, those who believe those who have claimed to believe is there a newbie somebody was Sala that seek the assistance in the help of a law by means of patience and prayer. And then Allah subhanaw taala explains that, and again, if we think about this from a very practical or just an everyday life perspective, that Allah is saying that seek reprieve and ease through difficulty by relying on patience by being patient, and then resorting to talking to a law standing in front of a law. Now,
again, in common conversation, we all talk about this, that that's, you know, a lot of times people will say easier said than done. And Allah says exactly the same thing. He says we're in the haisla Kabira tone, that this is something that's huge. This is a lot to ask from people Illa Alhaji except for people who have learned to truly connect to Allah in their prayers, that once you realize that relationship with Allah, that communication with Allah, and you've tasted the sweetness of having who sure and a true connection to Allah quality in your prayer, then it becomes very easy, then prayer is the first and the only thing you want to do in that type of a situation. But when you
don't have that type of a connection within your prayer, then it feels like okay, on top of everything else that's come down on me today. Now I just have to line up, you're telling me to engage in another chore. You're telling me to take on another burden Will I ever be law, of course, prayer is not a chore or a burden. But that is how unfortunately, very Unfortunately, it is perceived by people a lot of times when they don't have that quality and that connection to Allah within their prayer. But if we have that quality and that connection within prayer, then it's a completely life changing and perspective altering experience. And that's exactly what Allah subhanho
wa Taala refers to here in the eye of Sultan bokaro in Allah Kabira to Allah Allah has your aim.
At the same time, I wanted to mention
a couple of more
perspectives about the idea of who sure
And also kind of talking about the lack of hope short within prayer and its detriment as well. There's a very beautiful narration found in the survey of human body and the son of Imam Abu Dhabi, udon Imam and nessa II. From eyeshadow the Allahu taala on her that she says Rasulullah sallallahu alayhi wa sallam, Anil, Allah. I asked the messenger sallallahu alayhi wa sallam about looking here and there are turning here and there in the prayer, basically, being distracted in the prayer to the extent that physically as well you're distracted within the prayer and the profits. A lot of them responded to her inquiry by saying who is the last one? Yes, Sally Sue Donovan salata that this is
shavon, stealing something from your prayer. This is shaytaan basically taking away a part of your prayer, a prayer from the prayer of the slave from the worship of the slave, the Prophet salallahu alayhi wa sallam also similarly, even when we talk about, you know, looking up at the sky, as much as that might seem like that might be spiritually motivated. But what we have to understand and this is where I'm going to start to talk a little bit about the practical aspect of who you are. How can we really realize that within our prayers, that the Prophet sallallahu alayhi wa sallam in another Hadith and from the Sahih, Muslim, jab at him in seminar, the Allahu taala and who says that the
Messenger of Allah sallallahu Sallam said leggenda he en la kawaman, your Verona Abba sada, whom Allah sama if it's sadati Ola todo la him.
The Prophet sallallahu alayhi wa sallam said that people who tend to look up even at the sky within their prayers, they need to stop doing that or their gazes might not ever return back to them
might not return back to them a very serious warning. Similarly, Abu ADA, radi Allahu taala, and who in a hadith of Sahih, Muslim as well, the Prophet he says that the Messenger of Allah sallallahu Sallam forbade now ha and you saw the original Iran, the prophets a lot of them forbade from standing with your hands on your hips within the prayer that could be likened to putting your hands in your pockets within the prayer that this is not that one should abstain from engaging in other types of activities, or even very casual, leisurely type, you know, physical postures within the prayer.
Another narration from
another narration that is mentioned, very well known narration that Omar Omar Omar man who is a wife of Abu Bakar and the mother of Chateau de Allahu taala and her a snap into the back of the older daughter of Abu Bakr radi Allahu taala. And she relates from Oman, Oman, that she says that Oh, Annie, Abu Bakar radi Allahu
Akbar, Mejia Lu fi Salafi that Abu Bakar my husband he saw me kind of leaning here and there within the prayer kind of leaning from side to side, almost kind of how you lean over on one foot within the prayer for Zara Nisa, rotten can catch you on Sunday for Ancelotti, he got so upset and he reprimanded me so severely that I was about to leave my prayer exit from the prayer I thought something tragic had occurred. And then he informed me afterwards semiology Rasulullah sallallahu alayhi wa sallam a school I heard the Messenger of God peace and blessings be upon him saying he that found that I had to confess Allah t fists Allah, that whenever any one of you stands within the
prayer for the school authorities who like it's a mega Luther Meghalaya, hood for inner sukoon electrophysiologic mentor mommy Salah that whenever any one of you stands within the prayer, they should not lean or sway from side to side even just as the yahood would do within their worship, because he said that the calmness and even the serenity that manifests upon the body. That is from the completion of prayer, that is from realizing who you are within your prayer.
And in fact who sure you know, a lot of times I jokingly talked about the fact that for sure is the you know the big problem. It's a million dollar question, how do you get horseshoe in your salon? And we've all talked about and we've all discussed it. And what's very, very also scary, if you will, is that there are narrations in a hockey mentions in his book that are about the two blue summit. radi Allahu anhu a great companion of the prophets a lot he sent him. He said you should go and that hulan murshida falletta Rafi Rajan haha and that very soon, or it's very close to the time that you would enter into the masjid and you would not see a single person having who short within
their prayer in the masjid. And another narration that Mr. Mohammed mentions in his Muslim ID, along with other collectors of Hadith, who they've had to Ghoulia man, radi Allahu taala and who he said one time
ALU out what am I doing? I mean, Dina Komal Who? Sure? Well, as a matter of matters, Kaduna, mendini come a Salah. What tentacley do are all Muslim you're watching or watching. He basically said that the very first thing that you will lose from your deen from your religion is who? sure that quality within the prayer. And the last thing that you will lose from your deen is the prayer itself. Now that's a very deep, profound statement, what he's saying. He's saying, while he's saying the Hoosier will be will be one of the first things that will be lost from the ranks of the Muslims. At the same time, he's also saying that the last thing that you will lose from your religion is the prayer
itself, which is his way of saying that once you've lost the prayer, then you've lost the deed, then you've lost the religion. So we're talking he's talking about two things having quality in the prayer, but then just the basic even ritual performance of the prayer when that is lost, the deen is lost as Allah subhanaw taala allude to in the Quran, where he says that
Allah subhanaw taala will not waste your Eamon when they asked about the changing of the fibula, that's a Appaloosa homina nasima la Mancha, t Malachi can Walia Paula Hill, Masha will Magnum yadi manga de la Serato Seraphim, Allah subhanho wa Taala goes on to basically say that Allah subhanaw taala will not waste your Iman
imana comb where the question is actually about prayer. So Allah refers to the prayer as a man and we'll be talking about that in just a minute. Again, another very, you know, very rattling kind of very strong statement from today from earlier today, particularly among radi Allahu taala, on who has the confidence of the prophets allottee some, so I will sit in the be sallallahu alayhi wa sallam, that one time he was sitting in the masjid and he saw a man praying. And the man was very distracted within his prayer and things like that. And so he asked him, first he asked him, and this kind of shows you that the Sahaba were wise, very, very wise. in their approach. They were the
students of the messenger sallallahu alayhi wasallam. So it's not like he was reprimanding somebody who had just learned how to pray or a convert to Islam or a very young child or someone. So he asked him, he said, How long have you been praying? And he mentioned, you know, many, many years, 1020 years I've been praying. So then he took the opportunity to kind of wake him up. And he said that if you died praying the way I just saw you pray, you would not be raised upon the Drina Muhammad sallallahu alayhi wa sallam shocking, right. So it's a very, very serious question. So now to get to the last part of our conversation.
And that is, while we're on the topic of crucial that how do we realize who sure within our prayers? How do we realize we're short within our Salah? So this is of course, like I just mentioned earlier, this million dollar question is something everyone tries to figure out. So there are a lot of very practical
recommendations that are mentioned by the scholars. And one of the you know, from amongst the many things I've talked about is take make praying on time, taking out time that is exclusively meant for the Salah, minimizing distractions. Even Kathy Rahim, Allahu taala says,
Hello, lemon ferrata, kalba hula Sala, the huzhou will be realized for somebody who frees himself up for the prayer frees himself up for the prayer. So taking time out and basically shutting everything out. Another practice that many of the cellophane the scholars had, that before they engage in the prayer, they wouldn't jump right into prayer from another activity, they would take a couple of minutes to just basically kind of, like we say, kind of shut down, shut everything else down around them, especially in our digital age. That's very, very relevant to us. Right that sometimes we put our phones we turn off the ringer, but it's so vibrating, and it's in our pocket vibrating away, and
we're very aware and conscious of it. That really disconnecting and shutting down everything. And giving your mind in your heart a moment to just kind of free itself up really helps with the quality of the prayer. And then secondly, some of the recommendations that really realizing and understanding like the profits allottee some says in the headset is called almost under the foundation of all of the some of the profits, a lot of some of the famous hadith of gibreel alayhis salam, that when you worship what is the sun and Tabitha locka and Nikita who failed
Iraq, that you worship Allah as if you are seeing a lot and if not, then at least know that Allah is watching over you. Allah sees you that having that realization that you are standing before Allah subhanaw taala there's physical discipline. We talked a lot about the prophets, a lot of them telling Sahaba to control the gazes. The eyes are the gateway to the heart.
And they are oftentimes the roots of a lot of distraction. So really learning to control the eyes and the gazes.
is a big part of this. And that's why the recommendation, and I'll talk about the fifth of this, the recommendation usually is given to look at the place of the sujood. And the Jim hudl fuqaha. The majority of the fuqaha are of the opinion that one should look at the place of the sajida. while engaging within the prayer, the only varying opinion in this regard is from some of the Maliki and some of the Maliki fuqaha, we're of the opinion that no one should look basically in front of them. But that is also reconciled by some of the molokhia. Some of the Maliki scholars as well, that what that basically means is that they didn't say look down at the place of suggest, so people don't have
their heads lowered, as we saw many of the Sahaba reprimanding people. But what they meant by looking forward Was that your chest in your face should be standing straight. But the gazes no doubt should be lowered at that time. So that's another big part of really trying to inculcate and develop who sure within our prayers. And one of the big ones, this is a weaker narration. So it's better. It's better understood as an author of some of the early scholars or the tabea own, that they would say that who Sure, one of the things that's very important, for sure, is that to understand, and to realize what you were saying, and reading within your prayer, and that, for me, personally, has been
the biggest piece of the puzzle. Because otherwise, it becomes the very definition of a ritual, it becomes a recital, that you're just reciting things, you're performing something without really an experience of what you're doing. And so understanding what you're saying, what you're reading, within your prayer is a transformative experience. And that's basically what we're all here to try to achieve and better within our prayers in sha Allah.
And I'll finally conclude
this particular portion about our discussion on ku Sure, by mentioning something very beautiful. That's mentioned by some of the,
as mentioned by some of the scholars,
some of the scholars basically relate this to some of the Sahaba, like a Buddha or the Allahu taala on who that they basically said, that who sure is really gathering Gemma on him, that is kind of gathering all of your concern, that all the distractions that you have around you kind of gathering all of that together and really being concerned about yourself and your you're standing before Allah subhanho wa Taala at that moment, that that's really at the heart of realizing who you are within your prayer, that making that your sole focus and your sole concern at that particular time and at that moment. So now that we've talked a little bit about who you are and what it means and realizing
who sure within our prayers. Now, I wanted to comment just very briefly on the language and some of the grammatical nuances the Bulava of the ayah itself. So we're looking at I in number to mean that most definitely success has been achieved by the believers. Allah Vina Humphrey, Sala team, Harsha, who are those believers they are those people that specifically within their prayer, they have constantly this state of connectivity and humility and quality when standing before a loss of power Tada. So there's a couple of grammatical nuances that are very, very fascinating here, within this particular eye and its construction, first and foremost is that this ayah is constructed as a
nominal sentence. This is a noun based sentence what we call in the Arabic language and we will be learning this soon enough inshallah, here I put on intensive that this is what we call a Joomla. Ismir. Joomla is smear, a nominal sentence or a noun based sentence versus a verbal sentence, or a verb base sentence. And that typically is the norm in Arabic speech and even in a lot of different languages, that you we usually construct these types of sentences using a verb alladhina yaksha una de Sala team, that those people who have quality within their prayers, but that's not how it's structured. It's structured as a verbal sentence, a nominal sentence, and the difference between the
two is that verbs are very based within a particular time. The past tense refers to the past tense obviously. And then the modality or form which in the Arabic language is the present size, future tense form, specifically refers to the presence or the future tense
But when you base it within a noun, it captures the essence it has a special feature of having continuity within its meaning that those people who constantly maintain quality within their prayers. So the continuity is very, very important. And that's what it's talking about here is trying to develop continuity within this practice. And this also gives the element of the fact that this will be an ongoing struggle, and something that will continue to increase, the more you dedicate and devote yourself to it. The second thing here that's mentioned is that there is a reversal in order. And I kind of alluded to this earlier that there is abnormal sentence structure
In Joomla, Izmir, you have two components and move to them Hubbard just to simplify the conversation, you have a subject and a predicate. And the subject confers the predicate come seconds. But in the Arabic language, a lot of times the order is flipped, the order is flipped, the predicate is mentioned first, and then the subject is given. And what that does is that creates a meaning of exclusivity. That it really provides focus and emphasis. And so it's saying that these people will specifically have folk have focus and concentration and humility and devotion and quality within their prayers. Now, a question is asked over here, that are we not supposed to carry
on the quality and the trait of who's Sure, even outside of the prayer isn't humility, and devotion and concentration and focus on a law and a noteworthy and attribute quality to constantly maintained within our lives, not just within the prayers? Absolutely, most definitely, it is. But what this is teaching us is that we cannot expect to live a life of God consciousness, if we can't learn to be conscious of a law for those five minutes within prayer,
that the prayers, the training ground on how to live the rest of our lives.
That if you can train yourself five times a day, for five minutes, five times a day, that's really truly connect to a lot and leave everything else aside and make a law your priority and be able to focus on your relationship with a law, then you won't be able to maintain that otherwise. And so this really kind of tackles a lot of times the conversation that we ended up having about spirituality in general,
that if we try to have a conversation, well, these are mere rituals. And spirituality is something bigger, and something more profound, and something more deeper, and I don't see what role of ritual and regimen is within spirituality, why can't I realize spirituality, and a connection with the light in my life, you know, without this construct of Salah or prayer, you're tying people down, you're restricting people, that that person has misunderstood the role of prayer, because at the same time as we're going to go forward, and we're going to tackle the concern, I oftentimes tell this, I tell the students quite regularly that one extreme breeds the other one extreme breeds the
other that this extreme reaction,
this extreme thoughts is a reaction to another extreme that exists within the community, where you have people so dedicated to the ritual, or at least an outwardly superficial dedication to the ritual, where they completely lack any type of God consciousness outside of that ritual.
And that people start to people fail to see the significance or the impact of that regimen upon you as a person as a human being.
That you just dial in for five minutes. And then you go back to being the terrible human being that we all know you to be, that I don't see the difference it makes in your life. So therefore, this must not obviously work. So let me try to find or approach spirituality through some other construct through some other philosophy. That is just one extreme reaction to another extreme. And that's, that's the problem. And becoming ions, the coming traits and qualities and characteristics that are described for the believers will tackle that problem. But first and foremost, what I'll say here is that spirituality is unattainable and cannot properly truly be achieved. And this is not to cornered
the market on spirituality that belongs to us. So you need to get on art. No, no, it belongs to Allah. So we need to get on the lowest terms, this from the book of Allah, that Allah is saying that if you want that dedication, and that humility, and focus, and God consciousness, in all aspects of your life, you will find that you will discover that within the prayer, and the prayer will train you to have that. So first, realize that within that prayer within your prayer, and then from the prayer it will start to overflow and spill into all the other areas and aspects of your life. And so that's how it's approaching it. And that's where it's starting at that this is a training ground to
really train your heart in your mind. Now we move on to
The third Ayah when levina, whom anila monotone when letting the Humala monotone. So again, a very basic translation that those people, those people who constantly shun, or avoid, turn away from idle talk, useless engagements.
So now let's dig into the meaning of the AI a little bit more and try to understand it. So first to understand some of the basic words. Obviously, the big word that jumps out here a very new word that we're coming across, here's the word level. What does the word level mean? So the word level in the Arabic language, there's a lot of again, different quotations, I'll kind of share with you here very quickly, to explain the concept of level
that the group, the linguists, and the grammarians, some of them say that a level means that which is unnecessary, a sucked something that is unnecessary, or expendable.
And something that is not taken seriously, or something that has no consequence from speech.
Some other scholars also of the Arabic language, they also say like you're sort of Meanwhile, alpha, one alpha, that's something that doesn't lead to any type of benefit or any type of any type of benefit at all, nothing useful. Some some other scholars say that something that is not intended, something that is said but is not intended. Some other scholars say that something that is not that cannot be taken seriously.
So some actually says that Mullah Jani coming out in O'Fallon, he says that level is something that does not concern you, whether it be speech or action.
He goes on to also say that it also refers to something that is not befitting of one and their status. That basically the definition of level would also change based on who you are and where you are in your life. That the definition of love would change from a child to an adult,
that our child, you know, picking up and putting something in their mouth, right would not necessarily be lovable for that child. That's exactly what that child not only does but shouldn't do even one could argue, but an adult picking up something and sticking it in their mouth would be called level
because it's not befitting of that of an adult's.
a Razzie Razi, he says that nothing can be explained in a number of different ways.
He says, number one level includes all those things that are impermissible, how wrong
things that are impermissible, from a religious perspective fall within the realm under the umbrella of level number two, he says that law also includes those things that while that are disliked, they might not be completely impermissible, but they are still distasteful or disliked from a religious perspective. Number three, he also says the level refers to things that might be permissible, but are unnecessary and useless. Like you could not give a good explanation of why you're engaging in this activity,
that that would also fall under level. Some of the other another definition or another explanation of level is that sins are referred to as level and the Quran itself uses the word level when talking about a few different things.
For instance, the Quran uses the word loan, when talking about the counter what I like to call kind of like the counter dalla or the anti da that the non Muslim for engaging in Mecca. The Quran makes reference to this in Surah number 41. I in number 26 that they would say what color Latina cafaro that those people who rejected the call to Islam, let us not only have the Quran, they would say do not listen to this Koran. What is the whole fee come from level rather make or interrupt or interfere with the call and the explanation to the Quran by engaging in useless talk or idle vain discussion
that basically create unnecessary noise and discussion to detract or to take people away from the Quran. And Allah refers to this in this activity of theirs as love well whoa whoa fi
similarly, Allah subhanaw taala in Russia is number 11 Allah subhanaw taala laka smurfy Hi, love ya.
This is defined as lies lying, that you will not hear lies in another place Allah subhana wa Jalla and Sultan wacka wacka Allah subhana wa Jalla similarly says like Esmeralda Fiala one will attack FEMA, when Allah talks about paradise, he says you will not hear false talk, nor will you hear sinful talk in Paradise, that they will the people of Paradise, they will not hear this.
And Allah subhanaw taala actually even further addresses how to handle or how to remedy level happening around you where Allah subhanaw taala in Sultan for fun Surah 25 I in number 72 Allah subhanaw taala says that if you come across, if you happen to come across some type of unnecessary or even sinful activity or discussion, how should you
handle that situation? What is it that will be lovely maruka ramen, that when they pass by level, they pass by in a very noble and respectable manner. And that's defined as two things number one by not engaging in it. And number two, even if they are trying to put a stop to this or end this, that they handle that in a very gracious manner.
That two wrongs don't make a right that they don't try to put a stop to wrong by engaging in equally you know, bad behavior or rude or obnoxious behavior but they handle in a very dignified, noble manner. In another place in the Quran. Allah subhanaw taala says that what he that semi Allah Allah do and who, that when they hear this type of level based on all his definitions, it could be haraam. It could be something sinful, it could be something useless or pointless, or trying to undermine, you know, the religious message that when they hear something like this out of the blue, that they turn away from it immediately.
So these are some of the understandings and definitions of level and of course the Prophet of Allah sallallahu alayhi wa sallam, he has also commented on the concept of level where the Prophet sallallahu alayhi wa sallam, he doesn't use the word lovoo here, but we see the correlation. The prophets a lovely set I'm setting Abu hanifa Rahim Allahu taala said that this is one Hadith, that if a believer could learn to realize this within their lives, and their conduct in their behavior, a person will be living according to Islam. A person could realize Islam within their lives, and that had either beautiful Hadith comprehensive statement of the Prophet sallallahu Sallam his men Hosni
Islam and Marie Turku, whom Allah Yeah, and he died from the beautification of Islam in the life of an individual. How can you really beautifully practice the sun within your life, is to leave all those things that do not concern you. that a person is really beautifully practicing in demonstrating Islam within their lives, realizing it within their lives, when they stop engaging in things that just don't concern them. I've always understood this, you know, in a common expression that we have of Mind your own business, learning to mind your own business, not worrying about things that don't concern you. not bothering with things that are not your concern or your business
that don't benefit you not here nor in the life of the Hereafter is realizing a song within your lives.
And similarly, the profits a lot of the seven does use the word level in another Hadith that again, seems like it's very specific, but you kind of see, again, he sheds light on the meaning of level where in the hadith of Baba who radar, radi Allahu taala and who the Prophet sallallahu alayhi wa sallam was talking about the etiquette of the Friday sermon, Juma football and the prophets, a lot of them was talking about
not engaging in any other activity, while the hood was going on not talking, not playing with something not engaging in any other activity. But listening and focusing on the message within the hookah and the Prophet sallallahu alayhi wa sallam said, is our culture, the Sahaba when Mr. Miyagi told Yeoman Giamatti, unset that if you turn around and say to the guy next to you, while the Imam is giving the hook brother Please be quiet for kotla halt, you have committed Lahu you similarly have become distracted.
Right? So this also explains the meaning of love than not focusing on the task at hand. not focusing on the task at hand is the essence of love.
And if we really now look at it, what we're talking about here realizing success within our lives, living a life of commitment to Allah subhanaw taala
Then that captures the very essence of it.
That if not focus, if you're not focusing on the task at hand, you're engaging in level. Well, our task constantly is living the life of God consciousness and earning the pleasure of Allah subhanaw taala. So anything that doesn't work into that would be level.
Now, this now, I will kind of
digress here just for a minute. A lot of times this type of an explanation becomes very heavy, heavy for people,
that people misunderstand this discussion. And they hear it they understand it to almost mean that this is saying that you constantly have to be engaged in a number of different activities. Either you're praying, or you're reading you're on or you're doing Vicar
that if you if you ask somebody, how was your day low?
If you go home and you say, Hey, honey, how was your level?
Right? If you sit down and play with your kids low, if you decide to go out into the backyard and kick a ball around level, if you decided to stop and get some food on the way low.
If you're reading up on the news,
that it becomes this standard, that is just impossible.
And so what ends up happening and the reason why addresses somebody might say, well, what's wrong, let people try to, you know, kind of live up to this. There, maybe they'll get somewhere that might work for some, that doesn't work for most very honestly speaking. Most people, if that's the impression they have that that's the standard of eemaan and that's the standard of the Quran. You know what, I can't do it. I just can't do it. And then people ended up giving up on the cause altogether.
So I'd like to clarify here,
that the Prophet of Allah sallallahu alayhi wa sallam, he said, smiling at your parents,
is an act of very bother in worship. shaking the hand of a believer
is an act of worship.
That until a haka be watching
that the Prophet sallallahu Sallam said just greeting somebody with a nice face like smiling at somebody saying hey, how's your day going? What's going on? That that's an act of charity. worship.
That the Prophet sallallahu Sallam said, like feeding your spouse feeding your spouse with your own hand like lovingly like engaging in that type of intimate behavior with your loved ones his worship
and again, I'll say this in code, but the prophets a lot he said him even said that engaging in physical intimacy with one spouse
physical intimacy with one spouse is an act of worship
is an active reward. Spending money earning money, because when holiday
earning a lawful earning lawful income to take care of your responsibilities towards your family members is an act of worship spending money on your family isn't is a charity and an act of worship.
So I want to provide this explanation to understand that of course the the the Islamic paradigm is not one that makes it impossible to live that I basically just have to find the largest just be that I can find one that takes both hands and find the most secluded cave possible eat leaves. And that is one Latina who Manila. No, no, no. The Messenger of Allah Salaam, in fact, when somebody didn't I mean, I'm joking when I give this, I give a ridiculous example. I'm being facetious, but the prophets a lot. He said, um, even when he was faced with something that was, you know, not anywhere near this, but was still what the prophets, a lot of them felt the crossing a particular line, when
those three young companions go to the mother of the believers, and we'll send them out on the Allahu taala Anna.
And they asked her about the routine of the prophets, a lot of the daily schedule of the messengers a lot, he said them, and when she informed them, and they kind of felt Kahlua they felt like that was not a lot. And again, they not in the negative sense, but what their interpretation was, well, he's the beloved of God, the Messenger of Allah. Of course, he doesn't have to do a lot, but us saddled with all the sins and the desires and the temptations and the distractions and the weaknesses that we have, not being the Beloved of Allah.
Think about how much more we have to do,
how much more we have to do.
So they all took oaths. One of them said
I will fast every single day for the rest of my life.
Another one said that I will never sleep by night ever again, I worship all night long,
every night. And the third one is that I'm just not going to get married.
Too many distractions. So I'm just not going to get married, not gonna bother. I have a family just gonna live this out by myself.
And when the profits along the son came home, and he was informed of this conversation,
you know, what's really remarkable, and I always point this out, it's important to have kind of like this, you know, making the connections context is very important.
And when you look at certain reactions of the profits, a lot of a sudden versus certain reactions, it's, it's mind blowing what it teaches you.
When a man comes in urinates in the machine of the profits, a lot of a sudden doesn't bat an eye.
Of course, he corrects the situation, but he's so calm and relaxed.
Even when somebody else wants to go and jump the guy, the profit somebody some sit down, relax, it's okay.
When a young man comes and asks the prophets allows him for permission to commit when the grievous sin Xena fornication.
The Prophet sallallahu Sallam when
the narration says everyone turned and looked at that kid like you're about to die.
We're about to have a janazah guys. The Prophet sallallaahu, Selim said otaku Leave. Leave him alone. What are you looking at? Stop it, leave him alone. Stare him down.
And then very gently, calmly spoke to him.
When somebody comes in too much of the profits a lot he said them and confesses to a major sin.
The profits, a lot of them says, relax, it's okay. Let's go It's time for prayer. Let's make we'll do
let's go pray.
And after the prayer says when the man tries to confess again, says this, you make will do? Did you pray with us? Yes. counteroffer Allahu Allah, God forgive you.
Look at his reaction.
Now, compare his reaction in this scenario. When these three young men they pick these oaths and we would say like oh, Mashallah are right.
Soldiers of Islam.
Right, the flag bearers of the dean.
The profits a lot he sent him is so visibly upset. His faces read.
And when he would become very distraught, upset, there was a vein that would bulge in his forehead. That's when you knew there was trouble.
The vein was bulging in his forehead, face was red. And he found these young men and listen to how he speaks. Look how we spoke to all those other people. The man who urinated This is a machine we don't do these things here. The man who has to commit Zina, would you do that? Would you want somebody else to commit such an act with your family members? No, you shouldn't talk like that either.
When the man confesses to a sin, look, let's pray after they've prayed. He prayed right? Look, I love forgive you.
And look how he speaks to them. He says, and
I know more than you
want a talk on Billa.
And I am more conscious of a London you are.
Wow, imagine the messenger speaking to you that way.
And then the profits, a lot of them says, but I fast some days and I don't fast some days.
And I sleep part of the night and I pray part of the night and I am married and I have children and I have family.
One level of piety Are you trying to achieve that I'm not aware of.
And one of my teachers, Rahim Allah He explained
that the reason why the prophets allottee son was so upset with this
because this could have distorted the understanding of the the holistic nature of our Deen
and the prophets ally some would not and could not tolerate that.
So this is why I kind of took this little side discussion here that yes, Allah subhanaw taala has clearly explained to us that if we want to be believers, and we want to achieve success, we will learn to have to cut things out of our lives. And those are things that are not beneficial in this life or the next
truly useless, pointless activity.
And we will have to learn based on the other definitions, we will have to learn to cut out sins and things that are impermissible and things that are unbecoming of a mature responsible
Adults believer, we have to cut those things out. But we should not misinterpret that to be some unrealistic and frankly an Islamic standard of spirituality that causes us to just divorce ourselves from our human realities. That is not what a lie saying by any means.
The next word Allah subhanaw taala says here is more,
and more to do in the Arabic language or odd, it means in and of itself it means to turn, it just means to turn, when it is coupled, when it is coupled with the preposition of
which you see here when levena, whom I love we I mean from when it is coupled with a preposition of and it means to turn away from something, to abandon something to leave something,
to abstain from something. And the first step of actually abandoning and abstaining from something is to first be physically be willing to turn away from it,
to disengage from it, once you disengaged, and you can try to leave it and then you can continue to abstain from it. But first, you have to disengage. And that's what it's talking about that these people will disengage from these types of activities or this type of talk or discussion.
Now, again, what I will point out here linguistically, in terms of the Bulava of the ayah
is that two things here again, this again could have very easily been a verbal sentence when Latina whom you are Willa Vina, you are a Luna anila we that those people who disengage or turn away from useless things, pointless activity, detrimental activity,
but Allah subhanaw taala presented in nominal form, to try to gain consistency upon this, because again, the nominal form gives it the element of consistency. And again, the there is the abnormal sentence structure here, that instead of what levena whom are they do not anila we will levena Houma anila, who immorally do the abnormal sentence structure which again, creates the emphasis and also exclusivity.
That completely and absolutely disengage from things that are just not beneficial to me, neither here nor there.
And now what I'll talk about here, and this is something that is again, a very important aspect of the study of the Quran, and again, certain mufa cilona have paid a lot of attention in this particular area.
And that is that, what is even the connection from IRA to IRA, the segue from one verse to another, and on top of that, I'll take it a step further and even observing, and studying and understanding the sequence of what Allah says, and the sequence in which he says it.
Because one of the very important rules within the Quran, in the study of the Quran, is that the third theme, the sequence that is mentioned within the Quran, is very, very important and very specific and deliberate.
That it's not guaranteed in the Quran. Sequencing within the Quran is not coincidental
that when I rattle off a list of things, I say, you know, we say in no particular order,
that believers should take care of the following things in no particular order. That's because it's me.
But Allah subhanaw taala never says anything in no particular order. Everything Allah says is in the order that it's meant to be and meant to be understood in.
So the scholars now say that Completion,
Completion and full realization of who sure is, first of all, it said, Be proactive in establishing a connection with a lot in your prayer. And the second part of that is to now eliminate the things that would become distractions, because again, those things that are distracting you within the prayer did not just appear out of nowhere. They didn't just come out of nowhere, they didn't just materialize out of thin air, they tend to be a lot of times things that are bleeding into our prayer from, you know, activities that we have going on that are unproductive counterproductive to begin with.
So if you start implementing good quality within your prayer, the next step of that is to now start eliminating things outside of prayer, that were the problem to begin with.
The second thing is that that holistic idea of spirituality that we were talking about that now that you've realized that quality, and that God consciousness in those five minutes five times a day,
that now take that lesson and carry it into the other areas of your life. And now start cleaning up your act in general
and start living what we call a more godly life.
Where it now shows and manifests in all other areas of your life.
The next II in number four, Allah subhanaw taala says, When Latina homeless, the catchy very low.
When Latina homeless, aka t very long, again, a very, very brief translation, that those
who give charity,
those who are dedicated to the giving of charity,
that's a very rough translation.
Now, even the translation is leaving out something very vital. So I'd like to explain something here. The first word that really requires some explanation here is the word zakaat. The word zecca. Now, linguistically speaking, the word zecca comes from the root. That means to purify something, it comes from the word which means to purify, but after hammann, to zecca.
And you see that connection to again, the concept of success. That success has been achieved by the one who struggles to purify by the one who struggles to purify
menza caha. That success has been achieved by the one who purifies it, and that it is referring back to the soul, the heart, the inner dimension of the person.
And from this, we have the word deskey. That's here to knifes, the purification of the heart, this gets to the purification of the hearts. So the roots of the word means to purified.
That's the linguistic explanation of it. However, in legal Islamic terminology, that is employed within the Quran as well, it's used in its legal definition within the Quran, the word zakaat means also the obligatory mandatory giving of the annual charity.
And a brief explanation of that, um, this is a very, this is an oversimplification, by all means. But again, not to get into a very lengthy explanation of Zakat and all of its different components and everything else. That's a whole different class in seminar in and of itself. But very briefly here, that Zakat is two and a half percent. That is due on one savings on an annual basis.
So the savings of a person, meaning after you pay your bills, and all your expenses, and everything else that you need to spend on yourself, and not even do on your the the property, the home that you live in the car that you drive, the clothes that you wear, the electronics and appliances that you use, what is saved after that the money that is leftover after that
two and a half percent of that once a year. That is basically a very, very basic definition or explanation of the legal institution of zakat.
And so again,
real quickly to kind of talk about this institution of sockets.
There are a lot of times, you know, people have a lot of trepidation or hesitation about sockets, that oh, I have this much dad do I still have to pay the cards and I own a lot of money on this too. I have to pay the gods. And by the way, that's an area of difference of opinion amongst the scholars that Imam Shafi Rahim Allahu taala, for instance, says it doesn't matter how much debt you have. That's your problem. You still have to pay if you have money that's been sitting there for a year you pay zakat on it. By the way that money that savings has to reach a minimal amount, which is called nisab. But once it reaches that level, and it's been sitting there for a year, you pay zakat
on it if you have debts and if they're so pressing and so urgent, you want to use that money to pay off the debt, but it's obviously not very urgent set up eight years ago.
So that's one position of the Abu hanifa Rahim Allahu taala says no, you can deduct your debt from years ago.
But even then there's some discussion about what is the nature of that that is it. Is it is it a due debt or is it a contracted debt? That you owe this much money every month? That not there? Oh, you know, my mortgage is worth $100,000. Nobody would ever pays it got them. Nobody in America would ever pay zakat. So that's not relevant. It's what is due upon you right now.
We're even factoring in debt.
And even then, what does it amount to two and a half percent?
Two and a half percent? On $10,000? How much is that? $250.
Most people's phones cost more than that.
And we're always trying to negotiate that down somehow
that this is mandatory, it's an obligation.
We have to understand the severity of what that means. And so how long was the cut? You know, the beam is miraculous.
And it produces miraculous results. I live in a Vitaly varady Allahu taala, who said that he didn't say this based off of math. He didn't do the numbers. And by the way, when he said this, Muslims, were not just a minority, they were a very, very small minority.
Nowhere near the number where they are today.
But I live in evitando, the Allahu taala, who at his time said, Zakat is such a miraculous institution from Allah subhanaw taala. And such a blessing from Allah, that if every single Muslim, that's a cat is mandatory, upon paid, there's a God's not a single person would sleep hungry.
It would solve poverty, it would solve the problem of poverty, because why the blessings adores
for him Barakatuh minister my evil,
that the door is the gates of blessings from the heavens would open and the blessing of Allah would shower down upon this earth.
So this is how powerful of an opportunity that God actually is for Muslims and for believers.
So now's the gods means purification. And Zakat also means that obligatory annual charity that is given what which one is intended within desire, typically, most places in the Quran where you see the words that God's it's talking about the giving of charity.
So why do we have any other reason to interpret it otherwise? And that's why even cathedra Hama, Lakota, Allah says, majority of us you don't interpret this as a giving of charity. Some of us who don't, some scholars have to seed have raised the contention that this is not talking about the giving of that charity, that mandatory charity for two reasons. Number one is linguistic, number one is linguistic, because every other place that Allah talks about the giving of the charity, the verb or the the word that Allah uses in conjunction with it is the word eat up or some derivative of that like you tuna to is the command form out to sockeye you tuna Zakah, which basically means to
dispense to give, they give the charity they dispense the charity, give charity dispense the circuit, the word eater is used or some form of that word.
Here the word eats is not used, but Allah uses a word when Latino homeless equity fair a loan
to perform. And zakaat charity is not performed it is given. So it linguistically doesn't add up to us some mufa Ceylon object? And it's a very good question, at least that is posed. Number two. The second reason is some scholars cites that they say that this is a Converse. And the obligatory annual charity that we're talking about, was instituted in Medina
was instituted in Medina.
So that would happen later on in Medina and this is a MK an IRA.
So the institution of Zakat as we know it did not exist. And that right there answers the second and so that's the second objection that is raised. So the explanation or the answer to both those objections that is given by the majority of the scholars have to proceed is two things. Number one, is that yes, in all those other ions normally within the Quran, when Allah talks about so let me answer the for the second question first, they say that while the gods as we know it, with all the standards, the minimum nisab the minimum standard of wealth that you need to have, and the fact that a whole year needs to pass and then the two and a half percent or one 40th that is given etc, etc,
etc, all of those rules and that entire structure was given in Medina. But charity itself was encouraged within mcca.
Charity itself was encouraged within Mecca. And they specifically point to Surah, number 41. suitor number 41 is six and seven.
And what sort of facilite Why is that relevant here again, because that is also a makansutra. And those are also McCann, iots, MKI verses
and what Allah says there is we'll wait
luminosity kin. Allah condemns those associating partners with Allah. Allah, Vina allow you to know Sokka they are those people who do not dispense or give charity.
So the idea of giving charity was instituted in the Moroccan era. So it was encouraged. Some even say that it was mandated, but it was open ended, give as much as you want, as much as you can. The structure was given to it, in Macau, in Medina. So that answers the second question, and then the first question, but you still haven't answered the question that even in that ayah, Allah uses the word eata, this dispensation giving here it's performing, that still doesn't add up. So they answer that question by saying because Allah subhanaw taala is talking about the spirit of giving charity,
that is address in another place in the Quran, where Allah subhanaw taala commands the Prophet sallallahu alayhi wa sallam hoodman Amalia him sadaqa that take from their wealth, charity, to the hero whom, what is the key him behind?
Because the take from their wealth, charity, because that will purify them.
So it's talking about the idea that these are people who don't just give charity, but they perform. And they Institute and realize the institution of giving.
The idea of giving the practice of giving the culture of giving, they establish all of that, because they understand the objective behind it, that this will help to purify you,
that this will help you disconnect from that, that this will help to help you sever that attachment, that you have to material things and help you realize a more profound and a more meaningful relationship with Allah subhana wa Tada.
And, of course, the entire problem is, of course solved
by the suggestion given by many of them who first sit down,
and the scholars of the Quran, and this is also another principle of deceit as well. And that is that I did in a manner, that when there is a word, or there is an ayah, within the Quran, that can have multiple meanings, we have to appreciate the depth and the layers and the the the profundity of the Quran, that if I have the ability to say something that might have multiple meanings to it, and I am a creation,
then how could the Creator Himself, not be able to say something that has multiple layers to it, that are Lessing actually both at the same time, that continue to strive towards self purification. And one of the most, one of the most important means to really realizing that purification is to actually disconnect your things yourself and your heart from material things, by releasing them from your hands.
That when you have the ability and the discipline, to take that money with your hand, and put it on the table and walk away from it, it goes debt, your heart has most definitely become disconnected from it.
Otherwise, everybody walks around saying Oh, if I had a million bucks, I would totally you know, build a machine.
Easier said than done.
And one of my teachers always used to explain to us that it's a test of sincerity, as I'm walking by, I have $10 in my pocket. And I'm walking by the donation box for the construction of the machine or the upkeep of the machine. And as I'm walking around saying, Man, I thought a million bucks, I'd finished this project like that, as I walked by the donation box, with my hand in my pocket, feeling that $10 right there. But I don't have what it takes to put that $10 in that box. But if I had a million bucks, I'd totally give it up.
But versus that what did the profits allottee Some say that if desires are so strong in the lust of the human being is so insatiable, that if you had a value of gold, you'd want another value of gold. But give what you have right now and you will have the ability to give up even more. And this also is now culminating and realizing the three steps. have that quality in your prayer. start cleaning up all other areas of your life, and then take what you have that was earned lawfully permissibly honestly.
And then still give it and give it up and disconnect yourself from it. Start making sacrifices
and then see where it takes you in terms of your spirituality in your connection in your relationship with Allah subhanaw taala. And lastly, and finally again, we see the same two beautiful
Powerful bulai elements within the ayah that again, it was not mentioned in the verbal form, but the nominal form. So consistently, constant giving, so don't just give out once a year, but have a regular regimen of giving sadaqa and charity. And number two, again, you have the changing of the sequence here will lead you in the home, Lisa catify, a loan, that one of the primary areas of focus that we need to have is in the practice of giving
is in the practice of giving. A lot of times we do very validly have the conversation that people write a check, but they're not willing to do anything. They won't show up to volunteer work doesn't write a check and be done with it. True, that's a problem. But a lot of times we also use that as an excuse on our end to not give but give at your level and give whatever you can give. May Allah subhanaw taala give us the ability to practice everything that we said and heard some Hanalei hum de semana columbium Nick Nationale La ilaha illa Anta asakawa not really zachman Lacan