Abdul Nasir Jangda – Tafseer Of Surah Muminoon 04

Abdul Nasir Jangda
AI: Summary © The speakers discuss the meaning of "hammer" and "hammer" in Arabic language, as it refers to vulnerable areas and vulnerable situations. They also discuss the historical precedent of slavery in the Islamic culture and its cultural significance, as well as the importance of privacy and privacy in marriage. The speakers emphasize the need for practical solutions and real-life experiences for addressing problems and creating real-life experiences for society. They also mention the use of "ohana" and the success of marriage practice.
AI: Transcript ©
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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 YYIN ah summer.com to get more information sign up. I look forward to seeing you hear in sha Allah at the Quran intensive

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are we gonna be like mina shaytani r rajim Bismillahi Rahmani Raheem

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will levena homely Fujian haffi boon Illa Allah as YG him Omar Monica a man whom for

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whom lado Malou mean family, which of our La Liga hula, he can whom Allah

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Allah, Allah wa salatu salam ala rasulillah Allah Allah, he was Sufi, or mentor young son, Elijah within

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shala. Continuing from where we left off, of course, we're still in the very first passage of pseudotumor known surah number 23, where Allah subhanho wa Taala is telling us about the attributes or traits and the qualities of the believers. Allah subhana wa tada in IE, number five, tells us about another one of the attributes or traits of these believers. Allah subhanho wa Taala says, well, Athena homely Farrugia him happy alone. Now again, just as a brief translation, and those who specifically guard over their chastity or their modesty, just as a brief translation, we'll get into the discussion about the actual meaning of the words and then we'll go through some of the what some

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of the scholars in Mufasa Luna have said about this AI as well. And just a discussion about some of the lessons here. First and foremost, of course, we have the word food, the word food is the plural of the word farge. Which linguistically speaking in the Arabic language, it basically refers to a space or a gap between two things.

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It also in the Arabic language, they would also refer to Florida, as maybe a vulnerable place, or a vulnerable part of a wall or a barrier. So if there's kind of a wall that would be surrounding or protecting a territory, or an area. And if there was some type of vulnerable spot, or vulnerable area of that wall, then that would also be referred to as the fascia, the spaces between the fingers are also referred to as federal jobs, or to fight each. And that's why, when a lot of times it refers to getting in between the fingers like when making will do or whatever, a lot of times, they would call it like the fridge

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to get in between the gaps between the fingers. Now based off of that's just a linguistic meaning, and where the word kind of originates from,

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in the Arabic language itself, the word foreigners, when it's speaking about people, when it's speaking about human beings, then it refers to basically the growing area, just very frankly speaking, that's the area that it refers to is what we normally call the private parts, or the growing area, the area between the legs. And this is of course, making reference to the private parts of a human being.

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And a couple of the meanings that play into consideration here obviously, because that area is between the legs. So you kind of see the the meaning linguistically of the gap or the area, a gap between two places. And also I explained how it also refers to kind of a place that is vulnerable, maybe in a protective wall. And that's exactly why the Prophet sallallahu alayhi wa sallam also when speaking about the congregational prayer, so Knoxville Gemma when he was talking about the congregational prayer and lining up in the Rose the su phoof, the Prophet sallallahu Sallam said, Latta, the roofer Rosati, shavon do not leave gaps are exposed to areas for shavonne.

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And he was basically referring to the fact that if there are gaps within the rows, then that leads to an exposed area from where shavon can basically exploit that. So this is a word in the Arabic language, which refers to as I mentioned before, the private region or the private parts of a human being

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the next word that we have here

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Just to linguistically cover all the bases before we go forward is that Allah subhanaw taala uses the word happy Loon. Have you learned the word HIV in the Arabic language basically means to protect something to watch over something to safeguard something, have you done? And so Allah subhanaw taala is saying one Latina whom Li Fujian Have you done. So now normally in the Arabic language again, the word food could have been the direct object of the word hafizullah Latina, have you done a Fujifilm. But here because the object is brought forward that abnormal sentence structure that I constantly have been going back to and referencing every single attribute or I have over here, the Lamb, the

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inclusion of the lamb is basically for emphasis, specific emphasis. So there's almost like two degrees of emphasis here, that as careful and cautious as we are about so many different things, how protective we are, whether it'd be over our wealth or our properties, or our dignity or our perceived honor, or our reputation or public persona, so on and so forth. There's so many things that we're so particular and careful and protective about Allah subhanaw taala here specifically drawing attention and placing emphasis that we need to be even more so protective, and very, very careful in regards to one's chastity and modesty. Now, even though Allah subhanaw taala has

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basically has specifically mentioned the private region or the private parts. Nevertheless, Allah subhanaw taala in the Quran itself is the element of absolute or unreal Quran, where you look within the Quran itself for an explanation elaboration on certain concepts mentioned within the Quran. Allah has told us that while the culmination of a legitimate conduct in legitimate sexual behavior, which we will talk about in the next idea in just a moment, but what I would basically refer to as extra marital or pre marital relations, even though the combination of it is what would eventually involve the private regions are the nether regions of the person. But Allah subhanaw taala has

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already explained us explained to us and warned us about things that lead up to that eventual act, where Allah says well as zakharova, Xena do not even go near Xena do not even go near fornication. So anything that would lead up to that and anything that would involve that would similarly be would similarly fall under the same category.

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The next thing that I wanted to explain here before we actually move forward, because we'll talk about kind of the reflections at the conclusion of is number seven, because is five, six and seven are all related to one another and they are all talking about one singular attribute in quality. And that is the the elements are the attribute of modesty, decency, chastity, and so we'll have to discuss all three out and then we'll have some time for just further thought and reflection. So going forward going on to number six, Allah subhanho wa Taala says Illa Allah as watching him Omar Amalekites a man whom for whom a Roma lumen.

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So if you look at it number six, Allah says that those people in line number five he had said that those people who specifically are very careful and cautious and watchful about their chastity and their modesty Illa Allah s Rajim except in the case of their spouses. So this is now explaining and this is again, now we'll draw on another place in the Quran where Allah says Lena, Lena, Cebu, chahatein and Lisa, the Not only does Allah subhanaw taala mentioned the opposite gender and the attraction to the opposite gender. But Allah subhanaw taala specifically mentioned the word Shahada, which can be translated as desires or even lust, that there is a carnal desire that is connected to

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the opposite gender, that that is something that has to be watched over and has to be managed and has to be, one has to be very careful and cautious in regards to but then Allah says Allah, Allah is watching him, except in the case of one spouse, that Allah subhanaw taala has built this within us. But Allah subhanaw taala did not put us in an impossible position. Rather Allah subhanaw taala gave us an outlet for the fulfillment of this very natural desire that is placed within human beings. And that is through marriage, the institution of marriage and with one spouse.

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And I'll talk about this. So right here, I'll go ahead and pause and mention one thing. In the Arabic language, typically the preposition that would be used when it talks about seeking fulfillment of one's desires, or the seeking of pleasure with one spouse. Then the preposition that would normally be used in the Arabic language is the preposition Minh

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Min. But over here, the preposition of Allah is used Allah and Allah means on or upon over. And so there's a lot of discussion amongst the scholars and of the Quran and mufa saloon as to why Allah subhanho wa Taala has used this particular quality, this particular preposition of Allah. So there's a few things. Number one, first and foremost is that

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this rights or privilege, if you will, to be able to physically seek pleasure, with and through one spouse is not just simply an isolated issue or an isolated,

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you know, an exclusive rights or an isolated act. But rather, it is part and parcel of a much larger relationship. And that much larger relationship are things such as that we don't just simply have physical rights upon our spouses or physical rights towards our spouses sexually speaking. But we more importantly, have spiritual rights, spiritual rights upon our spouses and towards our spouses. We have emotional rights upon our spouse, spouses and towards our spouses. We have psychological rights upon and towards our spouses, and so much so especially through what the Sharia has taught us, that there are financial obligations that are also due towards the spouse, particularly upon the

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And that without that one who is engaging or utilizing the relationship of marriage, and engaging in marriage, solely for the purpose of physical pleasure, without any care or concern towards the spiritual, emotional, psychological, and even financial well being of one spouse, that this is a travesty to the institution of marriage.

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So that I law is in the sense of obligation.

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That is not just that you seek physical pleasure from a spouse, but rather you have rights and obligations upon you towards that spouse.

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And that is a deeply profound, spiritual, physical, emotional, psychological, and even financial relationship. That also involves then a physical element as well. And that anytime that these things will be separated, it will lead to the

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detour, the deteriorating and also the devaluing of the institution of marriage. So that's one reason why the preposition of Allah was used in place of the preposition of men.

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Another reason why some of them have us they don't also mentioned this preposition of Allah is because I lost serves the purpose of restriction.

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Minh, so let me try to explain this through just language, how this would work.

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That Allah limits the scope of something,

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that when you talk about having jurisdiction or having rights or having some type of rights, basically, in regards to something in the Arabic language, typically it's talked about as you have a Huck lsca you have a right that is restricted to a particular area or a particular thing. And your rights does not extend beyond that. So when you have rights over a property, but your property is neighboring the streets or somebody else's property, they the way that that is expressed in the Arabic language is that your property is restricted is upon that plots, and it is restricted to it.

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But when you use the word min

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from that does not exclude the fact that there might have been another source from where you came from. So when you say that, where did you come from? Where are you coming in from? And I say that I'm coming from Houston.

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But that does not exclude the fact that maybe before Houston, I was in San Antonio, where I was in Brownsville

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that I went from Brownsville to Houston. I stopped in Houston for a day and then I came to Dallas and you say, Where did you come from? And I say, I came from Houston. I came from Houston. But I did not mention the fact that I came from somewhere else before that. So it's also talking about the elements of restriction.

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And this is basically talking about the concept of faithfulness

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that as one

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seeks to fulfill one's own desires with one spouse. That the idea of faithfulness and loyalty is also very, very important. And that is being implied through the usage of the preposition Allah instead of the preposition of men.

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that there needs to be that faithfulness and that loyalty and that commitment, just as you would demand that you need to give that commitment, that loyalty begets loyalty. And so that needs to be demonstrated. The next says that. So two exceptions are made here, that we need to guard our chastity, our modesty, our decency, we need to restrict ourselves in terms of the seeking of physical pleasure, lust, desire, sexual pleasures, we need to restrict ourselves, except in two instances in two cases.

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Number one is in regards to the spouse. And the second one that is mentioned is Omar Malik, it's a man whom, or in regards to the slaves that they have. And this is, of course, referencing the historical issue, that when there was slavery, that was it when slavery didn't exist. And I want to clarify even the usage of the word slavery. But when slavery did exist, that there were certain rules and restrictions that were in place, there were certain rules and restrictions that were in place. And in very specific instances, physical relations were allowed between the slave owner and the slave. Now, as much as I don't want us to get completely sidetracked with this discussion, but

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at the same time, the Book of Allah subhanaw taala is there for our guidance, and therefore our discussion and pondering and reflection. So we have same time can just put it aside, roughly translated and move right on. So I will delve into it just very, very briefly. First and foremost, is that understand the trouble with translation. The trouble with translation, translation is very necessary. All right, and what we, what we basically try to engage here, in an effort to try to know our limitations, that we try to engage here is a reflection and a discussion upon the poor on what is classically or traditionally referred to as a defeat of the Quran. Okay, but we attempt to do so

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and intercede, you have an advantage, you have the opportunity and the privilege, the advantage of being able to discuss thoroughly what you're talking about. Translation is very, very brief, and very summarized, very brief and very summarized.

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And so a lot of times, it's very difficult to try to communicate what your what everything you want to communicate within translation.

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But at the same time, that should not be used as an argument against the need or the validity or the existence of translations, because they still are a necessary component of Islamic learning. And one of the things that I present as a very simple case study to make this particular argument and point is how many people have you heard of, or mats or come across in your life? who accepted Islam after reading a translation of the Quran?

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I myself have met at least hundreds heard of 1000s of people who have accepted Islam after reading a translation of the Quran. So translations are very important. They're very useful. They are the first step in comprehending and trying to understand and engage with the book of Allah subhanho wa Taala. So we shouldn't belittle translations or the efforts of translators. Nobody's work is perfect. There's always room for improvement and that improvement is ongoing. That's why one of the more contemporary translators who has done a remarkable job in terms of translating Professor Ahmed Zaki Hamad, when he translates this ayah, he translates it quite literally whomever their hands may

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rightfully attained to.

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And what I'm using this as a segue to talk about the trouble with translation. So a lot of times when we translate, we are borrowing a word in another language, to try to express a meaning within one language. And not just one language. But in the case of the Koran, a 1400 year old concept, a very ancient concept, and a historical paradigm and concept that existed. And we're borrowing a very contemporary word to try to express that. And what ends up happening is that when we take that word, we plucked that word out of the English language, sitting here in 2015. That word slavery in the English language is coming along with its own baggage.

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So the historical precedent of slavery that existed in the early Islamic era, not talking about pre Islamic slavery, because that was quite terrible. But the prophet of Allah Salafi some in the book of Allah subhanho wa Taala. I've always felt very comfortable with the idea and the statement and I understand some might disagree, and I apologize if my

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in this concept or this idea, offends you, I sincerely do apologize. And we can always have the right to disagree, we can agree to disagree. But I feel very comfortable with the idea that Islam did have the framework to eventually abolish slavery. I feel very, very comfortable with that idea. And I understand some people don't want to hear that don't like that particular notion or idea. I feel very comfortable with that idea. Because when you look at the Islamic framework, there's not a single This is very interesting, right? So we are obligated as Muslims, just Muslims in general, let alone scholars or students of knowledge, just as Muslims, we are obligated to really study our

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religion holistically,

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and apply our God given intellect and really understand the religion at its core and at its depth. And when you look at Islam, it's very interesting that not a single place in the Quran, or in a single Hadith, authentic narration of the prophets, a lot of Islam, Is there ever a single virtue mentioned of owning a slave. There's literally no encouragement, zero, absolutely zero encouragement to the owning of a slave. But on the flip side, the books of Hadith, authentic collections of Hadith

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are full of dozens, if not hundreds of narrations, about the virtues of freeing of slaves, all the major penalties in the Quran. The first option in regards to them is the freeing of a slave.

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So almost any and every excuse was used to free slaves. And it was a great virtue that was mentioned the freeing of slaves, one of the greatest characteristics and traits of some of the most amazing people in Islamic history like Abu Bakar, or the Allahu taala. And one of their salient and recognizable qualities was that they were known to free slaves.

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And some of the rights, the reform, some of the rights that the profits a lot of them gave to slaves, that if we talked about them, it's quite, it would be quite surprising to a lot of people, even Muslims, let alone non Muslims, that the Prophet sallallahu alayhi wa sallam, he said that they should eat from what you eat. Yeah, kulula mata Kowloon? Well, by tsunami mass will be soon that they should wear the same type of clothes that you wear, and they should eat the same food that you eat.

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That and so much so that there were rights of slaves. A lot of times we have this notion, this idea, their property, they have no rights that's false.

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That they have rights that whenever a slave felt abused

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by his or her owner, that they would come to the profits a lot he said them and the reparations that would be made the kuthodaw the expiation of violating the rights of the slave was one free the slave

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the Quran in surah two * in Surah number 24. The sutra that follows after certain woman has a very powerful Ayah for karate boom in Harlem to feed him Hira.

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macatawa in the Arabic language is a contract the contract of macatawa is that a slave comes to the owner but this is saying don't wait for the slave to come to you you should go to the slave and suggest and proposes contract What does that contract say? That contract states that the slave is told that you should purchase or work for your freedom you should earn your freedom and this many hours of work or this many this much money or whatever it may be that if you can provide this that in exchange for this many hours of work or providing or producing this much profit that you will be freed

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but then let's read the ayah onwards so right now it seems like okay, that's a good thing but you're still saying you have to buy your freedom. What does the law say for Cassie boom in Arlington Fie him IRA that arranged a contract with them if you see good in them. And that good Hayden is interpreted by the mufa Citroen as if you see the ability within them to be able to live and be self sufficient and independent.

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But then what does it say? What are too many lagging levy attacks?

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that that money. So let's say that the owner tells the slave that you bring $100 and I will give you your freedom out for you. But then the law says that once they've gone out and earned $100

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It's almost like a test to see, would they be able to go out and make a living

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and be self sufficient and pay their bills, it's almost like a trial.

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And if they bring you that $100, give them their slave, give them give the slave the freedom, give them their freedom, and then do what what, to whom Allah, Allah, the attacker, then give them that $100 back and say, Here you go, here's something to start your life with.

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That's the, that's the current solution to this problem.

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That's a current solution to this problem. So it's, it's there, this concept is something that's very important to understand. And while the slave is within ownership, then again, what are the rights being given they have to wear what you wear, they have to eat what you eat, if they feel wronged or abused, they have the right to go and complain.

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And even historically, speaking, in early Muslim history, where there were still some slavery, that there are records of court documents, the books of law, the books of fatwa are there that note down hundreds and 1000s of cases where slaves would come. And the course were always open to the slaves,

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that they could come and file a complaint against the owner. And if the complaint was valid, and egregious, then the slave would be granted their freedom. And oftentimes, not only would they be given their freedom, but then the owner would be told to give some money to that slave as reparations which would serve as a foundation for that person to go and start their lives.

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That's one thing, so to understand just the Islamic concept or construct. Secondly, what I was talking about the trouble with translation is when we use the word slavery, and again, I'm not suggesting any other word here, specifically, I don't think I am in a position to do so. But we have to understand that when we say slavery, what image does that conjure up?

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Right 12 years of slave

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very seriously, very seriously. Right? We're thinking about the transatlantic slave trade. We're thinking about European

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and, and the slavery that existed in the history of North America. That's what we're thinking about,

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which was not

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in line with the Islamic values, ethics, morals, commandments, prohibitions at all. So we also have to kind of say that so a lot of times, and I'm talking to, I'm talking to us here, that when we hear slave

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and it just we get a little uncomfortable for a second, that man my religion allows for slaves. And that's the image in your head, understand, that's this type of slavery that was never allowed. That's

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that was

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and what did Allah subhanaw taala say about? Allah, Allah, Allah, Allah, Allah, Allah mean, God's curse is upon people who commit oppression, violate the rights of others. In a Hadith, Pudsey, the Prophet sallahu himself says that Allah has said,

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in the harem to Zuma, Zuma NFC filata Bala,

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I have forbidden oppression and violation of rights upon myself, Allah says,

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like, meaning when I got the maraca Haida, Allah will never violate anyone's rights, you will never do you wrong. So don't you ever violate anyone else's rights? That's good. So we have to, as difficult as it is, because we are

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really sometimes attached to or in at the mercy of translation, a lot of times, it's difficult.

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But we are going to have to kind of separate these two ideas, what is the classical Islamic construct of slavery,

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on its way to working towards freedom,

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versus what is our, you know, American kind of picture or understanding or idea of what slavery means two very, very drastically different things. And we need to understand that and educate ourselves in regards to that. And it will be our responsibility and job to educate other people in regards to that as well.

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And every generation of Muslims have some of these challenges.

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A lot of times we like to cry, and complain. And we say you know, we're put in this difficult position and we got to validate all this and explain all this.

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The Prophet of Allah Salaam, read the Quran.

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The mushy Kuhn at that time just could not grasp the concept of an afterlife, life after death. And it was constantly what they brought up all the time, all the time.

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All the time.

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So there's always this type of an intellectual struggle.

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And there's always the, that's the struggle of Dawa. That's the struggle of communicating and preaching the message of Islam.

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every generation has to deal with that, in regards to certain issues.

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Because that's the sacrifice that's asked on our part, that's the work that we have to put in as believers. So and now after explaining those two concepts, the Islamic concept of Milko gaming.

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All right, and then understanding the difference between the Islamic concept and our image, the imagery in our head of slavery,

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the difference between the two. Now, thirdly, to talk about this, again, very, very briefly, that what is exactly what is this talking about, in regards to physical relations, intimate relations with the slave, that that was something that is a very, very specific scenario,

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that if there was a slave owner, there was an there was a man who had a female slave, who number one was not married,

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if she was married to somebody else, if she was married to somebody else, then he could not have any intimate relations with her, then, in fact, you would have to go as far as interacting with her, as if she was just a normal woman off the streets, couldn't touch her have to maintain distance with her, just like any ordinary woman is somebody else's wife.

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So if there was that female slave who was not married,

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then physical relations were allowed.

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Number two, if a child was born from those physical relations, then she would be called a woman well as the mother of his child.

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And she couldn't, she would no longer after him, she would not remain in slavery, but she would be the mother of his child, and the children born out of that relationship would be the true legitimate children of the Father, and they would inherit from the Father.

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Number three, is that. And again, this is a very sensitive or difficult issue.

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But a lot of times, due to the perversion of the culture that surrounds us, a lot of times, people have this very, very evil kind of like idea that this idea of physical or intimate relations with the female slave was some notion or some idea of almost

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like forced physical relations,

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and very violent behavior towards that slave.

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That again, there is documentation, evidence and precedent of the fact

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that anytime that that slave felt taken advantage of

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that they were able to go to the courts filed the complaint, and this was something that was well known and documented.

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And again, those reparations were made where she was granted her freedom. And in fact, on multiple instances, that man, the owner was lashed, was beaten, was punished, even thrown in prison for a number of days, and was told to make financial reparations towards her.

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So again, that this concept needs to be really, really clear. So getting back to the overall message here, what do I need only for GM? Have you done that believers are those people who very specifically and diligently guard over their modesty and their chastity, their decency, except in two cases, two instances, and that isn't the case the instance of marriage with the spouse or the slave, if that is an existence, which it is not now,

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but in the haoma looming, then in this in these circumstances, those people are no longer blameworthy,

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meaning that somebody cannot there. So what this is addressing is a few things. Finally playdough melamine melamine comes from low low means to blame or to criticize someone.

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So Malou mean is the objective now, the

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mean somebody who is blamed or somebody who is criticized for I know whom they usually mean that they are not to be blamed or not to be criticized. They are not to be blamed. They are not to be criticized. So this is saying a few things. Number one, what this is talking about is it's basically addressing the privacy, the privacy, that should

00:35:00 --> 00:35:00


00:35:01 --> 00:35:11

to one spouse in a relationship in regards to personal intimate relations, and also should be afforded by the community and by society to a married couple,

00:35:12 --> 00:35:31

that digging into their personal lives and exploiting and talking about people's intimate relations within marriage is something that is really, really reprehensible. And the prophets, a lot of some talks about the evil of this, and how detrimental it is to society. And what a huge disease of the heart This is.

00:35:32 --> 00:35:42

Number two, it's also basically saying that because when you read this ayah like we talked about when lettino Manjula remonte doing that sometimes it can hit somebody really heavy,

00:35:43 --> 00:35:51

that any type of physical pleasure, like sexual physical pleasure is something that's bad.

00:35:52 --> 00:36:14

No, it marriage, it's in fact, something that is praised. The Prophet of Allah sallallahu Sallam said, it's an act of reward. And some of the Sahaba were even very curious when they heard the Prophet sallallahu Sallam say that and because they were thinking, this is the type of act after which you have to take a bath of purification, you have to cleanse yourself.

00:36:15 --> 00:36:17

The bodily fluids are considered an agenda.

00:36:18 --> 00:36:50

So how is it that something has an agenda and requires you to see the Hydra purification is all of a sudden a good deed and an act of reward? And the Prophet sallallahu Sallam presented a very, very powerful, profound good, very straightforward logic, the profits allottee Some said, If you engaged in this act, outside of marriage, would it be sinful? Absolutely, absolutely a messenger of God, then engaging in this act within the confines of marriage becomes a noble act and an act of reward.

00:36:51 --> 00:37:39

It becomes a noble act and an act of reward. So this is also taking away that burden, that somebody who's reading this doesn't feel like somehow, abstaining from physical, intimate relations, even within marriage is some sign of or some notion of piety. And there has actually been, again, not in mainstream Muslim scholarship. But along the fringes, there have been some notions or conversations, obviously, they're not in line with the Islamic understanding of the issue, where they will even talk about that a part of reaching some level of spiritual height, and attainment of some spiritual higher level is that you even begin to restrict yourself in terms of physical intimacy, even with

00:37:39 --> 00:37:52

your spouse, and in marriage, and that is all completely ridiculous and preposterous, that has no validity at all. Because a messenger of Allah sallallahu alayhi salam, when we speak about the Messenger of Allah with the utmost respect,

00:37:53 --> 00:38:01

utmost respect, and we speak about the mothers of the believers, the wife of the prophets a lot, he said them with the utmost respect, they are mothers,

00:38:03 --> 00:38:14

but for our own benefit, and for our own education, just like a parent educates a child or an older brother, an older sister or an aunt or an uncle, we try to educate a younger person,

00:38:16 --> 00:38:27

about relationships. Our mothers made that sacrifice, of sharing personal intimate details of their lives with the Messenger of Allah loves him in a very dignified manner,

00:38:28 --> 00:38:42

in a very dignified manner. They shared some personal details so that we could learn the proper way to live our lives. And they've shaped shared intimate details very appropriately, talking about how they would engage in physical relations with the messenger ceylonese.

00:38:44 --> 00:38:48

And it was a very loving and a very intimate experience.

00:38:49 --> 00:39:04

So there is no piety and abstaining from physical intimacy with one's own spouse. That is a ridiculous notion in concept. This is the balance of our Deen in our religion, that we're told to be very disciplined

00:39:05 --> 00:39:15

and be very restrictive on ourselves in this regard, but in marriage and through marriage be able to fully explore

00:39:16 --> 00:39:20

one's own physical desires and intimacy.

00:39:21 --> 00:39:26

So Illa, Allah is watching him Omar Malik, it's a man whom, for whom ladot melamine

00:39:27 --> 00:39:30

for my * of our adeleke I in number seven.

00:39:32 --> 00:39:33

So if you can go to number seven,

00:39:35 --> 00:39:42

for many parts of our organic so I'd like to explain some of the language here again.

00:39:43 --> 00:39:50

Money in the Arabic language means whosoever. So whoever it may be, if it's a VA,

00:39:51 --> 00:39:57

if they seek, so if they seek if they go after if they pursue

00:39:58 --> 00:39:59

if they pursue what ah

00:40:01 --> 00:40:12

We learned the word water. Today, it means beyond. And actually some of the commentators I believe, such as

00:40:23 --> 00:40:37

Yes, so some of them have assumed and some of the commentators basically explained that what are has a few different meanings just kind of how you understand it, it can mean beyond something the translation that we learned earlier today beyond,

00:40:38 --> 00:40:42

it can also mean in front of.

00:40:44 --> 00:40:49

So, for instance, in the Quran, Allah subhanaw taala says what kind of what, Malecon yahuda Safina

00:40:50 --> 00:40:58

that there was a king on the other side in the direction they were headed, meaning that was in front of them. So it's beyond, but in front, it can also mean

00:41:00 --> 00:41:14

that it can also mean outside of, outside of so again, that's kind of beyond beyond is a very good word kind of translates that. So whether it's behind, like when people will ask

00:41:15 --> 00:41:31

the window when the hypocrites will tell the believers that share some of your lights with us that on the day of judgment on the Day of Resurrection, the hypocrites will be plunged into darkness, stumbling around in darkness. And it'll be horrifying.

00:41:32 --> 00:41:40

And the believers will have lights in front of them and on the right of them. And there'll be separated by a huge wall.

00:41:41 --> 00:41:54

And then the monaca tune, the hypocrites will say to the believers and sort of tell Hadid they will say to the believers that wait for us. So number 57 wait for us, share some of your life with us filter me through law.

00:41:56 --> 00:42:09

So they will say that let us knock this renew Rico. Let us take some of your lights. It won't decrease your lights. But let us just borrow a little bit kind of like lighting one branch in a fire. You won't decrease your fire let me just take some

00:42:11 --> 00:42:27

Faludi babina home be sued in law who bombed a barrier will fall between them barcino houfy, Rama, Isla de una Houma la kumarakom that then when they're separated, the response will be given to them, the learners your overall outcome.

00:42:28 --> 00:43:15

Go back to where you came from. Go back to the life of the world filter mizunara and get the light from there. So either way, what I'm explaining is all the different places where the word water is used. Sometimes it's it's always outside of the area. Sometimes it's in front, sometimes it's behind. But either way beyond is a very good translation. So what a lie saying from an avatar wha valleca. So whosoever pursues any type of physical fulfillment, sexual fulfillment, outside of that the word vaniqa is in this militia. It's a pointing word. That means that it's really shallowly buried, it's a pointing word for something in a distance, but this needs to be explained here.

00:43:15 --> 00:43:22

Whenever you have a number of things that are mentioned. And after that, like I just said, After that,

00:43:23 --> 00:44:00

you have the word vaniqa. That was alika. In that context means the above stated the aforementioned, the above stated the aforementioned so whosoever seeks pursues any type of physical or sexual fulfillment, beyond what was just mentioned, which relevant to us as marriage, that's why I translated it initially where I explained extra marital or pre marital relations. So whoever's pursues extramarital or premarital relations for law, he got home and

00:44:02 --> 00:44:05

then those people they are crossing the line.

00:44:06 --> 00:44:28

Those people they are crossing the line. I understand that the way I'm translating it sounds a little excessive or redundant. But Allah subhanaw taala speech is not redundant. It's my that's my deficiency in translation. But Allah subhanaw taala for emphasis here not only says, For whom Allah doon, they are crossing the line.

00:44:29 --> 00:44:34

But Allah subhanaw taala here says, he doesn't just say for Allah, Allah do

00:44:36 --> 00:44:48

that. Those people are transgressing or crossing the line, but Allah His foot hula girl whom Allah Adam, there are those people they are crossing the line. And that's for emphasis,

00:44:49 --> 00:44:57

to understand the severity of their act, and what they've done, and how serious of a line that they have crossed.

00:44:59 --> 00:44:59


00:45:02 --> 00:45:13

A couple of things to mention here, before I go forward, and just kind of summarizing these three ions, and really the concepts here is that

00:45:14 --> 00:45:46

this is a place where classical fustian, engaged in a lot of conversation, the, whether it be the Mufasa rune or the fuqaha, the scholars of whether they're the scholars of fic, or the scholars of Tafseer, or even the scholars of skia, based off of these ions, and these almost like, there's a very similar set of ions that I'll be talking about once we complete this passage in sort of my orange sutra number 70. There's a very similar set of ions. So I'll talk about that there.

00:45:47 --> 00:45:48


00:45:49 --> 00:46:06

over here, this is a place where a lot of the scholars would engage in conversation now, what, in what all falls under this umbrella of anything that is beyond the above mentioned, which, like I said before, for the sake of our conversation is marriage,

00:46:07 --> 00:46:22

that any type of that sexual fulfillment outside of marriage, so we've Of course, identified obviously, it is Xena fornication or adultery. Right, which would be premarital or extra marital relations.

00:46:23 --> 00:47:08

Along with that, they would also hear mentioned a few things. For instance, there was a lot of discussion amongst the football here about homosexuality as well. That this is a basis for the impermissibility of that and something the Koran, one of the things when we talk about the Quran, and we talk about the miraculousness of the Quran, and the perfection of the Quran, and the coherence of the Quran, that when one word occurs in two different places, or in two different conversations, that that is by no means a coincidence. That is by no means a coincidence. So Allah subhanaw taala, the word that he used here, if you go outside of marriage, which is the

00:47:09 --> 00:47:12

entering into a sacred,

00:47:13 --> 00:47:24

religiously ordained relationship with a member of the opposite gender, and that's marriage, that anything outside of that is allowed when

00:47:25 --> 00:47:48

they're crossing a line. In surah, number 26, pseudo tissue IRA surah number 26. pseudo tissue IRA is 165 and 166. Allah subhanaw taala tells us about the story of loot alehissalaam and luthra alayhis salam addressing his people says at that tune as the Quran I mean, Allah Allah mean

00:47:50 --> 00:47:57

that are you a tuna? This is the masculine verb. Okay, so these details can be ignored.

00:47:58 --> 00:48:15

Number one, a lot of times our conversations don't are not people, or rather, I should say, a lot of times people engaging in these conversations have not put in the time and the work to actually understand these details of the Quranic language. What's it actually saying?

00:48:16 --> 00:48:39

So it's very important that we pay attention to these details. On the flipside, somebody might say, oh, now you're nitpicking. You're splitting hairs. No, this is the speech of Allah subhanaw taala. If this is not what you dig into the depths of them, there's nothing else worth anything in this world. So attack tonight is a masculine verb, the second person plural masculine verb.

00:48:40 --> 00:48:50

So do you physically approach as the Quran the Quran in the Arabic language means males? So do you males approach other males physically?

00:48:51 --> 00:49:12

What does the Runa Haleakala come up to come in as logical? While while was halia this was where we call out Holly a while you are abandoning that which Allah did creates for you, in terms of permissible spouses, which are the members of the opposite gender?

00:49:13 --> 00:49:28

And if that is so this is like a rhetorical question basically saying that this is what you people are doing, think about what you're doing. Now, look what Allah says that Luke said to those people who are doing exactly that. But antoon comun is

00:49:30 --> 00:49:31

the word iron is used here.

00:49:33 --> 00:49:37

And we have to make the connection between the word being used here

00:49:38 --> 00:49:48

talking about homosexual relations, same * relations, and the word being used there that anything outside of marriage,

00:49:50 --> 00:49:59

anything outside of marriage, which is between and again, when you connect these two, you realize that marriage between opposite genders

00:50:00 --> 00:50:14

is I do is crossing that line and going outside of what it's what italic. It's outside of the bounds of what was allowed and what is permissible. But what I wanted to take this opportunity to talk about

00:50:15 --> 00:50:36

is that so like I said that these AI ads are a place where the scholars would go into discussing what are some of the evils that might be prevalent in a society that needs to be understood here, that those are not permissible ways to fulfill one's desires. So like we said, homosexuality was talked about, that's obviously a very hot button topic today.

00:50:38 --> 00:50:46

But something else that also should be and needs to be discussed here. That is probably one of the greatest plagues in our society,

00:50:48 --> 00:50:50

is the evil of *.

00:50:52 --> 00:51:04

That the consuming of * and its prevalence and how its its availability, is what are authentic, is a huge evil.

00:51:06 --> 00:51:13

And it falls under this category of doing that engaging in it, somebody places themselves in that category.

00:51:15 --> 00:51:27

And this is something we need to very seriously address. We need to be aware of how serious it is. We need to have education in regards to its detriment and its evil.

00:51:28 --> 00:51:30

And at the same time,

00:51:31 --> 00:51:43

you know, whenever you see this within the Quran, in Surah t I've seen this is one of my, for me, this is such a powerful concept. I always come back to this concept.

00:51:44 --> 00:52:09

Very quickly sort of the scene was revealed at a time where the opposition had become very strong, very heated, very aggressive against the prophets, a lot of them in Islam, and Muslims. And Allah consoled and comforted the prophets a lot. He said, I'm in the beginning of sort of de se yacine Well, Quran Al Hakim, the wisdom of the Quran, in the Colombian Muslim

00:52:10 --> 00:52:15

thing to think not only are you a messenger, but you belong to the fraternity of messengers

00:52:16 --> 00:52:21

that don't feel down on yourself, don't feel isolated, don't feel alone, because you're not unless

00:52:22 --> 00:52:39

you are doing what's right, believe in your cause. Then vilella Aziza, Rahim and this Quran that you have, that you are sharing with all of mankind, this is being sent down directly from Allah, Allah Aziza Rahim, the dominance, the Merciful

00:52:41 --> 00:52:51

annaleigh dentelles, the Prophet sallallahu Sallam something very beautiful, what is what what what are you there to do? lead to Indira Coleman to warn these people wake them up.

00:52:53 --> 00:52:56

But then Allah tells them something very powerful man when the robber

00:52:58 --> 00:53:02

but never forget the fact that their forefathers were not warned

00:53:03 --> 00:53:11

that you are preaching to a people, they never heard the message before you gave it to them. Their fathers never did, their forefathers never did.

00:53:12 --> 00:53:15

And maybe for hundreds of years.

00:53:17 --> 00:53:30

And especially if their people never cross paths with some of the ladder messengers that maybe for 1000s of years, they had not received this message

00:53:31 --> 00:53:42

for whom coffee alone. And a lot of times we translate this as that's why they are heedless. But what that basically means is that's why it is so difficult or hard to communicate with

00:53:43 --> 00:53:57

that if you feel like they don't understand what you're saying, and try to understand where they're coming from. That that is that quality of empathy. That is on full display in the ayah. About the profits all of a sudden, la Kumara. Suleiman and posse come

00:53:58 --> 00:54:10

as easily manage your struggles are hard on him. How do you soon alikum he wants what's good for you, Bill momineen are openra Haman with the believers. He's very compassionate, gentle and merciful,

00:54:11 --> 00:54:14

very soft and merciful with the believers.

00:54:15 --> 00:54:28

So the idea of empathy is still there. So yes, we have to understand the evil of the problem. But we will also have to understand that huge segments of the population, including people from our communities,

00:54:29 --> 00:54:32

might have already been afflicted by some of this evil.

00:54:34 --> 00:54:38

And more and more research is telling us about the addictive nature of this evil.

00:54:40 --> 00:54:52

And so we will, at the same time have to learn to be empathetic, and not just preach about the evil of something, but as a community provide real practical solutions to these problems.

00:54:53 --> 00:54:55

That we have to provide solutions.

00:54:56 --> 00:55:00

Pointing out problems. Yes, awareness is important and it's a good

00:55:00 --> 00:55:30

First step, but we can only had our hat we can only hang our hat on that for so long. Oh, but I'm raising awareness, I'm raising awareness I'm raising the third time you said it, I get your point. You've raised enough awareness. Now where's the solution to the problem? And I'm addressing myself when I say that, that we as a community have to be a community of providing solutions, not just pointing out flaws and people's problems, but also providing practical real life practical solutions for hula, hula, I do.

00:55:31 --> 00:55:48

So this to conclude here, the scholars they basically mentioned that Allah subhanaw taala. In mentioning these attributes, first of all, of course, that quality in our connection with Allah Allah vino v Salatin has your own.

00:55:49 --> 00:56:16

First spiritually getting on track fixing things between us and Allah. When levena whom and he loved me more, I'll be doing now taking what we learned within that experience of prayer and translating into other areas of our lives and starting to clean up our act. When does he know whom Lisa Kathy by noon, now taking the next step in our self rectification purification, by eliminating and removing some of the material attachment that a lot of times becomes our

00:56:18 --> 00:56:25

becomes something that really cripples us, that really gets us that's starting to eliminate that.

00:56:26 --> 00:57:02

And placing our values in something that is a lot more beneficial and transcendent, in terms of the life of the Hereafter, by even using that material means that we have in the cause of charity, to not only connect to Allah. And one of the beautiful things that I forgot to mention yesterday is that one of the scholars said that by through the prayer and the quality of the prayer, we fix things between us and a lot. And through the institution of charity, we're able to fix things with the creation of Allah, we're able to fix things between us and the people around us and better society.

00:57:04 --> 00:57:07

Now, it's saying that now we have to institute

00:57:08 --> 00:57:15

that God consciousness even into the most personal and intimate areas of our lives.

00:57:16 --> 00:57:53

And sometimes in the dark little corner in the middle of the night where all the lights are dimmed. That even there we have to learn to start becoming God conscious, and implementing our relationship with Allah subhanaw taala in that God consciousness even in those areas. And another very beautiful connection, because in the middle of all of this, while it's saying guard your modesty and decency or chastity, except of course, in the case of marriage there, there's no blame and engaging in fulfilment of physical desires, but the second you go outside the bounds of marriage. Now, again, you're back to crossing those lines, that in the middle of this, what this is actually highlighting

00:57:53 --> 00:57:58

is the necessity and the importance and the significance of the institution of marriage.

00:58:00 --> 00:58:03

And the steps that were mentioned above

00:58:04 --> 00:58:06

are actually vital

00:58:07 --> 00:58:13

to, for lack of a better expression, they are vital to being good marriage material.

00:58:15 --> 00:58:20

That being a good husband and a good wife. You want to know exactly what it takes to be that

00:58:21 --> 00:59:01

that the attributes that are mentioned before this first spiritually gets yourself on track if you can't manage your relationship with Allah, Allahu taala. And you said, Man can only Salatu will be unfunny lady I have the whosoever will be irresponsible about their prayer will be even more irresponsible about everything else in their lives. From Elisa v hater, lira p, for K for your goofy hydro lady, because somebody who can't be good to their master Allah, why would you ever expect that person? How could you ever expect that person to be good to anybody else you can. So first fix things between you, Ella, get spiritually on track. Number two, a lot of times it is the

00:59:01 --> 00:59:16

irresponsible behavior and the useless activity that ends up causing a detriment to marriage. People talk about we didn't work on the relationship, I didn't pay enough attention to my spouse, because I was too busy engaging in useless activity,

00:59:18 --> 00:59:27

financial responsibilities that God's financial responsibility is a huge issue in marriage leading cause of divorce in this country,

00:59:28 --> 00:59:33

and even within our community, based on some of the latest surveys and studies.

00:59:34 --> 00:59:55

So fixing all of those things, will actually help you get your marriage on track as well. May Allah subhanaw taala give us all the ability to practice everything that was said and heard. Shall we'll stop here today at the conclusion of it number seven, and we'll continue on next session. So how to lay behind the use of ohana, Columbia Hasidic. Mashallah Illa illa Anta Masako wanna to Bulik

Tafseer of Surah Muminoon – Part 4

Jan 12, 2017

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