Tafseer Of Surah Muminoon 05

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Abdul Nasir Jangda

Channel: Abdul Nasir Jangda

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Topics: Tafsir

Episode Notes

Tafseer of Surah Muminoon – Part 5

Jan 18, 2017

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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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 YYINH 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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initiate on the regime, when Latina whom Lee Yamanashi moi de him raw rune. What levena Houma la sala wa t him you have a lone la eco Humala de Lune alladhina de una Alfredo's, whom fee ha ha de Dune.

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undesirable alameen will occupy too much Athena was salatu salam O Allah Seda mursalin wa ala alihi wa sahbihi wa Manchuria zombie son, Elijah Medina.

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So inshallah we're starting from number eight today. And this is continuing on with the attributes the qualities of the believers that Allah subhanaw taala is mentioning here, this is now going to be talking about the

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this is now talking about the fifth and sixth attribute or quality, some of us say don't instead of that, basically just count them as one. But overall, it mentions two attributes in one ayah. So even though we are discussing one ayah today, which is I in number eight, this will be mentioning both the fifth and the sixth attribute of the believers. So Allah subhanaw taala, again, a very brief translation, he says, and those people who are very diligent in watching over the trust that has been given to them, and the covenants or promises made by them. So now let's go ahead and explore a little bit about the words themselves in the eye, the language of the ayah. And then we'll delve

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into some of the commentary from the mufa Ceylon. So first and foremost, the new word that's introduced here is the word Am I not, am I not?

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So this is the plural of the word Amana. And just as a little brief comment on the side even concede,

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and a couple of updates, actually, they mentioned this particular word. They mentioned that this ayah also occurs with another data in the singular which is a mana. Either way that you hold the majority of the Quran they say that this ayah is read with the plural amount not that is a plural of the word amount of the word Amana, in the Arabic language, it comes from the root among the roots among just like eemaan does as well. Now, Ivan in the Arabic language means safety or security, safety or security. But as we've started to see, now, you oftentimes have a root word. And from there you have the derivatives. And the derivatives at the end of the day retain always have some

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part of that core meaning that remains within the word, but a lot of times it becomes very diversified in terms of the different things it talks about. So just like Scylla means a connection, but then the word Salah is a form of worship and prayer. So similarly, oven means safety or security. Amana, in the Arabic language means to place a trust with someone to trust, like we say, to entrust someone with something, so to tell somebody to hold on to something for to tell someone to hold on to something for you for the purposes of safekeeping. And how does that relate back to its root meaning among which is safety and security? That obviously, number one, you give it to

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somebody that you feel safe and secure in handing over something valuable to you feel very comfortable with that person, and you feel comfortable with the situation that whatever valuable you have placed in someone safekeeping, Amana will be safe and secure and will be returned back to you safely and securely. So you can see that meaning of safety and security and how it impacts this particular word. So Amana is the actual act of placing something in someone's trust. Secondly, so this is what we call grammatically or

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In such this what we call the muster the Geron there must have, however, what also happens is that in the Arabic language a lot of times a Muslim is used in a particular meaning. And so this word Amana even though it is the act of placing something in someone safe keeping, the item itself that you place itself is called the Amana.

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The item l motorman, la or el motorman V, the item that you have placed in someone's safekeeping that you have entrusted to someone is in and of itself called v mana as well.

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So, this is this is something I wanted to explain here. So when Allah subhanaw taala uses the word Amana is used in the Quran in that meaning of placing something in someone safekeep then the word Amana is referring to the item itself, the valuable itself the commodity itself. All right, so if I place his iPad with abrar, the iPad itself would be called a mana, while the act of me giving him my iPad and saying please hold on to hold on to this for me, and I will get it from you tomorrow. That act itself is a mana but the item itself is also referred to as a mana. Now you will understand the plural amount outs are items that have been placed in someone else's care for safekeeping. So that

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at a specific time, or specific plays a specific day, that item can be returned back to you. Alright, so am I not that's what it makes reference to.

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Secondly, we have the word here. I had, why the camera own. So we have the word I had. Now the word that I had in the Arabic language, it basically refers to some type of a covenant or a promise or agreement. So in and of itself, the Amana even though it is somewhat like a transaction, because obviously again, going back to the example when I give my iPad to the brother, now there is a little bit of an agreement that I he's agreeing to keep it safe and return it to me there's an agreement that's there. But if you really look at it, there, there are no goods that I'm receiving from him, there's no services or goods that I'm receiving from him. It's not like an exchange. It's not a

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business transaction, where there are a thing, there are two things two commodities that are being switched versus and the odd in the Arabic language carries a connotation that there is something that exchanges from both sides. There's something that exchanges from both sides.

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So that's the meaning of Ahad and it's very similar to the meaning of wide, it's very similar to the meaning of wide wide means the promise is very similar in that regard, however, I had is a little bit more specific in its meaning in regards to two things. Number one, the tone of the word I had is a lot more powerful, is a lot more powerful. And that's why as we're going to explore that whenever a lot talks about his covenants with his creation, with human beings were either IE that Elena,

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right, so Allah uses a word I had when he talks about his covenant with us. Number two is that it also includes more of the elements of exchange, whereas a promise might not necessarily include that. So that's why the word I had is used here, then do you have the word raw own the word or our own, in the Arabic language comes from the root word or either eight, which means to shepherd,

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which means to shepherd not just simply to graze.

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There's a more simple word for that, but the word are AR ar, ar, ar, ar, ar, ar, ar AR this this word, it means to actually Shepherd it, which involves more than just grazing.

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It's not just giving food to the animal, but it is watching over the animal taking care of the animal, keeping the animals safe, protecting the animal hurting them together, making sure they get to where they need to be and they get back to wherever you brought them from, etc, etc, the entire shepherding of the animal. That is, and again, this is a very powerful meaning. So typically look at and what we say literally, this words usage is used in regards to animals, or yet to look at them.

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Or I get to my washi, the shepherding of goats and sheep or the shepherding of livestock. That's how it's literally used in the language in Arabic. However, its usage figuratively and metaphorically is very, very prominent within the language. So this is not some stretch of our imagination, or at the same time, this is not some bizarre occurrence that Ally's now taking a word that is supposed to be used only for shepherding animals and talking about trust and promises and Covenants and now using it here, none at all.

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It's usage in this meaning in this figurative meaning is very, very prominent, very, very prominent, so much so that the Prophet of Allah sallallahu sallam, of course, there's a very famous and authentic hadith of the prophets a lot is also very beautiful narration, which I will come back to in just a little bit, where the Prophet sallallahu alayhi wa sallam says kulu cumbre in each and every single one of you is a shepherd.

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Now, you hear that meaning and again, if somebody takes it literally, the computer program is saying it's sitting there saying No, I'm not.

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Right, unless I Shepherd laptops or something, right? No, I'm not. But the profits a lot. so beautifully, powerfully explains, well, kulu comas, olan, unrar, Yeti, and each and every single one of you will be held accountable will be asked about what they were told to shepherd what they were told to watch over. And then he goes on to elaborate that a father is a shepherd over his children.

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And that an employer is like a shepherd over his employees.

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So this meaning that this word is used figuratively very, very prominently within the Arabic language.

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So now that we've talked about the meaning of the word specifically, let's talk a little bit about some of the concepts that are mentioned over here. So first and foremost, Allah subhanaw taala says we're living only Mr. Lattimore. I am wrong, that those people who very diligently watch over the trust that I've been given to them what they've been entrusted with, and they their promises or the covenants that they've entered into. And so talking about the issue of amanotes, Allah subhanaw taala and sudo Tunis Sinai in number 58, Allah subhanho wa Taala says in a la jolla Morocco in the La Jolla Moodle come down without a doubt most definitely God commands you, Allah orders you He

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commands you and to Abdul Amati Illa Allah that you deliver the trust to those people that they belong to that anytime you are entrusted with something that you deliver it to the people or to the to the people that those trusts belong with. Similarly Allah subhanaw taala he says instrumental and fall in is number 27. Yeah, you have Latina Armand, who are you who believe, Latta hula

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Do not be deceived, deceitful, do not be this do not deceive or do not be deceitful Do not be an ethical with Allah What are soon with the messenger what's a whole new Amana Chico?

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And that a lot of times being even as an ethical with with Allah and His messenger?

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What is a part of that? What can make you be what can make you defaults? What can make you default in your relationship with the line the messenger what's a whole new online article, when you do not take care of the things that are entrusted to you, when you don't keep people's trust? That is a part of not keeping a line is messengers trust.

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The Prophet of Allah sallallahu alayhi wa sallam in a very and so even Kathy rahang Allahu taala.

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And other scholars, they also mentioned here that one of the

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aspects of this Amana is that Amana is a very broad word and there's a lot that's included within it. And normally, even though when I translate it such that making sure that you take care of the things that were entrusted to you, your mind immediately goes to your interactions or your dealings with people monetary things, things of monetary value, valuables of people that people have placed with you or things that people have trusted you with, that do not defy do not violate their trust in regards to those things. So immediately your mind goes to your interaction with people and you know, possessions of people. However the word Amana in its nature and because the law use the plural Amman

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odds, it has a very wide umbrella that it cats and many of them have assumed to have mentioned the fact that this also includes the things that Allah subhanaw taala has trusted us with that our responsibilities to Allah subhanho wa Taala are also included here and that's why the profits a lot some says other monesi Fianna 10 Milan, Milan ujima salata who, that the most severe stiff people, in violate in violating the trust are those people who do not perform their prayers properly. And so you also see how this is now continuing on from the idea that this entire conversation was started with and that was having quality within their prayers, that when you don't care about the quality of

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repairs that is a greatest violation of trust. And I mentioned another quote very similar to this before I'm delivering Mr. odor of the Allahu taala and the great companion of the Prophet sallallahu alayhi wa sallam. He actually has a similar quote where he says, oh, Allah, Majesty, do I mean Dini, Amana? That the very first thing that you will lose from your religion is actually trustworthiness. Wow, you do not have to do a Salah. And the very last thing that you will lose is even the very basic performance of the prayer.

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even consider him Allahu Giada also says that another very powerful way to understand because now this is one of the attributes of the believers, right? The issue of Amana, the issue of Amana and in fact the issue of the promise keeping your word right these are mentioned under the category of being believers in the attributes of the believers. So he says that the prophets a lot he said, I'm actually explains this concept, again, very beautifully in a very well known Hadith in Bukhari and Muslim where the Prophet sallallahu alayhi wa sallam is quoted to have said, I atoll, monastiraki Salah phone, that the sign of the hypocrites are three, there are three signs of hypocrisy within

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people. Number one, either had desert cassava, or cassava, were either were either a clever way back to Mina Hannah, that the Prophet sallallahu Sallam says three things are from the character, the behavior of the hypocrites, number one, when he or she speaks, they lie. Number two, when they make a promise, when they give their word, they break it. And number three, when they are entrusted with something, they will violate the trust, they will violate the trust. And again, just as a brief comments over here, whether we're talking about the IRS, so to me known, since this is mentioning this as an attribute of believers, and especially once I bring up the Hadeeth as a sign of a

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hypocrites, a lot of times mistakingly people end up reading this and then using it as a lens to then look at other people. So if somebody is not trustworthy, like I would never trust my iPad with somebody. Now automatically now I'm thinking that well I read it today I learned it today that person is obviously not a believer, or that person's a broker will either Billa right, none of these ions are for self reflection. These ahaadeeth are for self reflection, not to pass judgment on others who are in no position to do so. But this is for self reflection. This is to assess ourselves.

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In a very, very

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powerful Hadith.

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If you think back to what I just quoted from Abdullah bin Massoud or the Allahu taala anhu. in multiple books of Hadith, for instance, and Timothy and Kitab al Fitton has a particularly a man is an authentic narration he narrates it's a very lengthy Hadith on mentioned the parts of it that are relevant to our discussion here.

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He says that head Donato Salahi sallallahu alayhi wa sallam the Messenger of Allah sallallahu Sallam told us he informed us and then a man uttanasana Fiji who believe that Amara was something that was put within the deepest foundations of the hearts of people. Through my early movement, I look for an alumina sooner that a man is something that is naturally a man is something that's just from being a good person is from being a good human being.

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That when you've ultimately lost your trustworthiness, not only does it mean that, for me when I've lost my trustworthiness, when I can no longer be trusted, that not only does that mean that I'm not a good Muslim anymore, that I'm not a woman and a good Muslim anymore. But that also means that I'm not really even a human being anymore.

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As part of being a human being, is being able to be trusted.

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that trust is vital, it's necessary. So he says that a man is something that's very intuitive and natural to human beings. And then they learned it further from the Quran. And then they learned it further from the student of the prophets, a lot of the stuff that we learned, we evolved in that regard. We became more sophisticated in our trustworthiness and one that required and demanded from us. And then he goes on to say, Well what data now and refer Yeah, but then the prophets a lot of Islam also talks about this Amana leaving

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and he said he enamel Ragini and no matter

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that a man will go to sleep for two hours.

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management

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and this is basically very eloquent from the part of the profits a lot. He's he's basically saying that one day it will seem like you wake up and what will you find amongst the people that that trustworthiness has gone for a little Mithra actually worked.

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And it will be gone to the point where maybe just a few remnants, like a few stains of it will be left. So Miam will no matter then some more time will go by. And again, it's like you'll wake up one day for talked about and more of that trustworthiness will be gone from people forever thought I said, Well, I miss lol majan Capgemini in the Raja Raja who Allah lick. And then all that will be left from an Amana will be like a blister.

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Like it's there, but it's very flimsy. And there's not much to it. For nothing thought Fatah who moons moons up Iran and a blister is visible. But if you actually pop the blister, there's not much there. It's empty. So that's what the trustworthiness of people be. They might have an outward appearance of trustworthiness, but they'll be hollow there'll be nothing there will a Sufi shake on there'll be nothing there. For us to be honest. It's about you. It's about your own.

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And then all of a sudden, people when that time comes, people will engage in transactions. They'll buy and sell and trade in exchange for nikaido de la mana, and it will become so difficult, so difficult to find a trustworthy person for you call that it will become like a legend. It'll be like an urban myth, a community myth.

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Right? It will be like a trustworthy person will be like the Loch Ness Monster.

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They'll be like Bigfoot I saw when everyone said You're crazy.

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You're crazy. Here's a grainy picture of one right?

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For you call in the fee Bella bunny phoolan Rajan Amina, will be like a legend. There'll be spoken about if you go to such and such town and such and such tribe and such and such family there you will find the trustworthy one.

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Will you call it? ma, ma, ma, ma, ma, ma, Angela, who? Oh, and this guy will be such a big deal. People will say he's so intelligent. And he's so dignified. And he's such a solid person, solid human being. Well, I'll be him is called have Batman had the money, man. But even that guy will not even have a grain of emaan within his heart

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when thieves and crooks will be deemed the most trustworthy of their people.

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And so this really talks about the severity. And what does this mean? So a lot of times you read a hadith like this, and we we read it as doom and gloom, like okay, everything's just supposed to fall apart. And everyone's just supposed to become a wretched evil person, and the world is going to end and that's it. No, but this is the prophets a lot ism commentary on the ayah raw own. That this if you do not take care of this,

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like how you have to shepherd goats or sheep.

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Right, goats and sheep have even a lesser attention span than a modern day teenager. Right? Right. We complain about attention span, can stay focused on anything for more than like 10 seconds.

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Right. So they have no attention span, they scatter everywhere. They have, they have very little intelligence. They don't realize what's bad for them, you have to constantly be watching them, constantly be looking after them.

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But at the same time, no matter how frustrated you get with them, they're not big old camels or cows or big old animals like that, where they can take a little bit of a push and a little bit of a whip or something like that. Very gentle, frail animals, you have to be gentle.

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And you have to be compassionate and merciful and diligent and watchful.

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Now, just a little bit of that imagery you have in your head, that idea that you have in your head, now apply that to how we have to take care of our trustworthiness

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and the value of our word.

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We have to live constantly with this attention paid to it because one slip,

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one slip, of not keeping our promise or our word.

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One little slip

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of not maintaining someone's trust taking care of something somebody gave you.

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And again, we're the best at making excuses for ourselves, even though we're supposed to make excuses for other people.

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We're the best at making shoes for ourselves. And we say, oh, what's one time? Oh, but this happened that happened that happened. This happened one time.

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But what we don't realize is it wasn't just one isolated incident in regards to just a little itty bitty thing that was discussed with somebody or something. No, no, I just lost a part of my soul.

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I just lost a part of my eemaan I just lost a part of my humanity

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is what this tells us. So it's something that we have to be very, very careful about.

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And this needs to be a focus. This needs to be something we're concerned about.

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This is why the Prophet sallallahu alayhi wa sallam

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and so bumalik radi Allahu taala and who says Maha taba Nabi sallallahu alayhi wa sallam aka to

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mahatama Bandha bu sallallahu alayhi wa sallam aka to the Prophet of Allah sallallahu alayhi wa sallam never ever publicly addressed the people in Allah and all except he always made sure that he said the following

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meaning that every single time he publicly addressed the community he addressed the community publicly addressed people, no matter what the topic of the conversation was Ramadan, or Hajj or the gods or duck war or on or what or what the topic was. There was always one thing the prophets a lot he said I mentioned because of its its importance, and that was la de Manila. Manila. amanecer Allahu

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la imana lamola amanatullah wa Dinelli mela de la,

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the prophets, a lot of whom would always mention this in his public address, there is no emaan belief, faith for the one who cannot be trusted.

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That person has no what I deem and there is no Dean there is no religion and adherence to religion. For the one who cannot keep his word. May Allah subhanaw taala protect us all.

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The word I had,

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of course, we talked about Allah subhanaw taala different places in the Quran. He also mentions I had where Allah subhanaw taala says we're Ofu Bella ID in the Canon masuleh surah number 17 civitella tsra I am number 34 Allah subhana wa tada using a slightly different word in the beginning of Silicon Valley that he says Oh, foo below food. Yeah, you're letting me know. Oh, good. Oh, you believe fulfill the promises and the contracts that have that you've agreed to that you've signed in another place enough for on? student number 10 is number 48. Allah subhanaw taala says woman Oh fabby Mahathir Allahu la facilty agenda, excuse me, it's suitor number 48 is number 10. So that

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reflects surah number 48. And number 10, Allah subhanaw taala says woman Oh fabula la la facilty agenda ottima that whosoever fulfills and maintains the covenant that Allah subhanaw taala took with them the covenant they took with Allah for security here as Rob Lima, then their reward will they will be rewarded, they will be given a huge and an abundant reward. Allah subhanaw taala in Surah, number 16, nine number 91 in Surah, to nihan he says what oh fool beyond the law he is

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that when you enter into contracts with one another, when you give your word to one another, then fulfill the covenant that you made with Allah. Because honesty and trustworthiness, keeping your word is first and foremost, you made a promise to a lot that I will be a man or a woman of my word. I will keep my word I will live by my word, I will not lie.

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So even when you may give your words to somebody else, that if that's not enough to motivate you then think about keeping your word with Allah subhana wa Tada.

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Very, very important.

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Well, we're all full big lucky that I had to.

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And

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one of the very

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interesting things that some of the scholars they pointed out we were talking about Amana as well. So I told you that Amana so one of the things I want to point out here very quickly is if you read the ayah literally linguistically if you read it, it's saying when Latina homely Na Na t plural, trusts the things that they have that have been entrusted to them.

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Why the hymn is mentioned in the singular.

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Now in translation, that doesn't create a huge problem because the

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Word

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is mentioned like Salah was mentioned in the very beginning. And that is, it's representative of anything that is called an odd. So it's a singular word, but it represents anything and everything that you would call an iron. So in terms of translation, you can understand it, keeping your word and taking care of things that have been entrusted to you. But we know and the reason also that why we're here is to study the book of Allah subhanaw taala very, very carefully, and to learn to pay more attention to detail and nuance that Allah gave us the plural word, and then use the singular word

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right when the opposite could have been done with Athena homely, a man at him why the raw owner when Latina, homely Amana tm ODM I had the plural of it is or houde. So, that could have also been mentioned as well the plural could have been used, but a lot did not allow us the singular a singular for odd, but the plural for a man not. So some of them have acetone are of the opinion that umayyads includes first and foremost the trust that has been given to us by Allah subhanaw taala and that trust is also mentioned within the Quran in surah number 33 similar to an ayah number 72 Allah subhanaw taala says in Aradhana Amanita

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that We bestowed the trust Allah semi was given out and whenever you use the word of Allah without and you're talking about Amane basically means to entrust something to someone to give it to them in a manner to Allah subhana wa T will are the ones that Allah says that we gave this Amara, the Amara, and the Amana here in this of seed of that ayah the scholars say they say that it's talking about the responsibility of this Dean and this religion, this beautiful, remarkable way of life. And some of us who don't are even more specific where they say it's specifically referring to the Quran.

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No Enza, no huddle, Parana, Elijah Berlin.

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So whether it be all of the dean or it's talking about the Quran, that Allah subhanaw taala says that we gave it to the heavens and the earth in the mountains for are they not a yarmulke? They refuse to carry it

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because of what a huge responsibility as was, was fuckin Amina and they were afraid and overwhelmed by it's what heaven or hell insano but the human being took it on the human being said, Yeah, sure, no problem in the who can have alumina, hula. And the human being is very faulty and ignorance,

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very faulty in ignorance,

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oppressive and ignorance.

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That not because of taking the trust, but taking the trust and then not living by it, and living up to it.

00:32:58--> 00:33:40

that a lot of times, you know, they kind of say what comes with the territory. When you have a position of, you know, respect or power, they say, well, accountability and responsibility comes with the territory. The human being enjoys being the most beautiful and remarkable of a less creation. The human being enjoys the position of all of the other creation of a law serving the human being, the human being enjoys the blessing of being able to benefit from the eternal blessings of the hereafter. But that also comes with responsibility and accountability. And we have to learn to live by that responsibility and accountability. The word I heard is mentioned in the singular

00:33:41--> 00:34:08

some of the more festival mentioned here, like even I shoot and others that because that is primarily representative of the covenant we have with the last panel without and now you might say, well, you do make promises to others, for instance of profits a lot a centum says, Are you meaning Damon, mini Cough, Cough, cough, the profits a lot of a sudden says giving somebody Your word is like shaking their hand. It's like giving them your hand.

00:34:10--> 00:34:49

Wider meaning danan in another Hadith the Prophet sallallahu Sallam says that making the promise of a believer is a debt that is upon the believer. So of course you have to keep your word. But like Allah subhanaw taala mentioned I mentioned the ayah from sort of denial will fall behind the lie that I had to that when you make promises amongst each other, realize that the accountability of that promises not only to that other person, but it's ultimately with a las panatela so that falls under that umbrella but that what I did here in this is primarily talking about your promise to Allah and that fits very well because the previous ayah was talking about relationships with other

00:34:49--> 00:34:59

people. So am I not is a broad scope mentions your the trust you have with other people as well not only just with the law, but here. The next is

00:35:00--> 00:35:06

Going to be talked going back to talking about our relationship with Allah subhanaw taala. So it concludes here by mentioning God.

00:35:07--> 00:35:15

And here it didn't just talk about taking care of it wrong, but it talks about watching over it very, very carefully very, very clearly.

00:35:17--> 00:35:33

And some of the scholars again, like even our shoot, and others, or excuse me, Mr. Lucey, he also mentions that Allah subhanaw taala talks about taking care of a man not taking care of things that have been entrusted to you.

00:35:34--> 00:35:43

That is to remove any accountability and burden and sin from yourself. So you don't have any debts against you on the day of judgment? Well, here's the law.

00:35:44--> 00:36:24

And then keeping your word and your promise with the law is now raising your rank. So first, take yourself out of debt, by making sure that anytime anyone has entrusted you with anything, you fulfill it, you take care of it, and you compensate them for it. If you have violated their trust in the past, make it up to them. First, get yourself out of debt. Now we can start about wealth building. See, everybody understands when you talk about money, now it makes sense. Get yourself out of debt. Now we can talk about building some wealth, and investments. Similarly, spiritually, get yourself out of debt, by making sure that you fulfill the trust of people.

00:36:25--> 00:37:03

And now you can talk about some spiritual building, by now focusing on how can I really polish up my relationship with Allah and really round out my relationship with Allah subhanho wa Taala. So it's a very beautiful view of how Allah subhanho wa Taala has even sequenced. So we answered the question, why am I not is plural why I had the singular. Now we've also answered the question, why was a man not mentioned first, and I had was mentioned second, because I might as well get you spiritually out of debt. And that is not how you will spiritually build yourself on this good and solid foundation of zero spiritual debt that you have now.

00:37:04--> 00:37:18

And of course, are our own means to constantly be taking care and watching over it. The last thing that I mentioned here in regards to this particular idea that we've mentioned in regards to all the iots is that

00:37:21--> 00:37:35

Allah subhanaw taala. Here, again, says it was a couple of very powerful linguistic nuances, grammatical nuances. And that is first and foremost, again, what does he know yet our own identity him? Why?

00:37:36--> 00:37:55

All right, it didn't mention it in the verbal formula, set it in the nominal form. So this shows again, the importance of constantly being mindful. And that's where the Hadith of the prophets, a lot of you some told us as well, you let your guard down in this regard, it's a slippery slope. It's a slippery slope. So don't ever let your guard down and disregard.

00:37:57--> 00:38:04

And Subhana Allah, you know, this will kind of go off in a different direction. I don't want to spend too much time. But

00:38:05--> 00:38:21

this is something that when we talk about really holistically living the dean and I kind of talked about the discrepancy, or the inconsistency and in the outwardly manifestation of religion that really plagues our community, we're religion is just simply interpreted as a few

00:38:22--> 00:38:42

things in regards to one's appearance, right, the type of beard you have, or the type of goofy you wear, or the type of a job or I buy that you wear, that that's represented, become solely representative of piety. It's a part of it, but not all of it. Or sometimes it's in regards to just ritual acts of worship.

00:38:43--> 00:39:06

Salaam they can Koran, but then people lacks too terribly, like any type of honesty and trustworthiness, ethics and morality. That's a huge spiritual turnoff for a lot of people, that when you're reading this, and you see the well roundedness of this and when you look at the lifestyle of Rasulullah sallallahu, alayhi wasallam

00:39:09--> 00:39:21

that are in shadow the Allahu taala. And how we talked about family I shadowed the Allahu taala Anna says he was so attentive to the needs of his family members. So carefully consider it.

00:39:22--> 00:39:23

so loving and compassionate.

00:39:25--> 00:39:28

He was always aware of how everybody in the room was feeling

00:39:30--> 00:39:31

observant.

00:39:33--> 00:39:42

But when the time for prayer came at the same time is worship. When the event was called, is like he became a stranger to everyone. Nothing could take him away from his Salah

00:39:44--> 00:39:51

in financial dealings, that the Prophet of Allah sallallahu alayhi wa sallam was so careful about a manner and trust

00:39:53--> 00:39:59

that one time when the profits a lot of these loans, some where somebody had loaned something to the profits, a lot of them

00:40:00--> 00:40:05

And by the way the profits a lot of them only ever took a loan when it was needed to help somebody else

00:40:07--> 00:40:30

that the man non Muslim men came back to get his loan back prior to the time that they had agreed to. So he came back early and became very rough and disrespectful with the profits a lot. And when Amara, the Allahu Jelani jumped to the profits, a lot of sums defense and started roughing that guy up In response, the Prophet sallallahu Sallam said, Stop,

00:40:32--> 00:40:42

and you reprimanded Omar and said yes, that men, you might feel he's doing something wrong. But you doing that in exchange in response doesn't solve the problem at all.

00:40:44--> 00:40:47

Go and give him his money back.

00:40:48--> 00:40:55

And then apologize to him and make it up to him. That's how careful he was about a man and trust.

00:40:57--> 00:41:03

That the Prophet sallallahu Sallam even before Islam was known by the people of Makkah as a solid amine

00:41:04--> 00:41:12

honest and trustworthy. Al Ameen. Allah refers him Paladin amine, Allah refers to him as I mean, in the

00:41:14--> 00:41:23

trustworthy, that people knew that they could trust him, that he would never violate their trust. You really see this full picture coming together.

00:41:24--> 00:41:35

And even you know, if you're fortunate enough, in your lifetime, you meet people, you see people, they're so careful about this. so particular about this.

00:41:37--> 00:41:45

And they have that well rounded their holistic practice of the deen and the religion within their lives. May Allah subhanaw taala make us amongst

00:41:49--> 00:42:16

the next ayah Allah subhanaw taala is number nine. And this will be the seventh and the last of the qualities of the believers that are mentioned here in the beginning of Sultan won't be known about which the prophets a lot he said them said whoever is able to inculcate these attributes, these characteristics, then that person has entered paradise. When levena Houma la sala YT him you have

00:42:18--> 00:42:24

a brief translation and those people who keep up their prayers, who maintain their prayers.

00:42:25--> 00:42:33

Now, again, linguistically, we've kind of talked about some of the words before. solo ads, of course, is the plural of the word Salah.

00:42:34--> 00:42:47

And I'll talk about the significance of it being plural, where it was singular in it number two alladhina, whom feast allottee him has your own singular. Here nine, number nine is plural. I'll talk about the significance of that.

00:42:48--> 00:42:56

The next thing is a word you have to learn, you have to do. Now, first and foremost, explain the meaning of the word. Now we've talked about HIV.

00:42:57--> 00:43:14

We've talked about HIV haffi loon, but this word come while it comes from the same roots, it's a little bit different. It comes from the same root which means to protect your safeguard or watch over something. However, this is from a more evolved

00:43:15--> 00:43:46

pattern of the word, something that we'll be setting in sha Allah. Have you have you done we'll have other it's a more evolved pattern of the word a more sophisticated pattern of the word. Now, that particular pattern words that come from that pattern are usually indicative of mutual action and action taking place from two sides. All right, so loan means to accuse someone Malema means to accuse each other.

00:43:48--> 00:43:52

Learn learn me suckers Mulana means a curse each other

00:43:54--> 00:44:01

Alright, so it means that action taking place from two sides jealous that means it means to sit with each other

00:44:02--> 00:44:04

meaning to sit together to have a gathering

00:44:06--> 00:44:16

all right. So, however, this particular word heads when it comes into this pattern, it does not take on the meaning of mutual action, it does not.

00:44:18--> 00:44:38

And this is something very clearly elaborated in, in the Arabic language and within the Arabic lexicons. It does not take on that meaning. Rather, sometimes occasionally, when a word comes onto this pattern, it emphasizes the meaning and it's what we call hyperbole. And hyperbolized is the meaning it exaggerates the meaning.

00:44:40--> 00:44:43

It means to very, very carefully,

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

constantly, diligently watch over and take care of something.

00:44:51--> 00:44:59

So Allah subhanaw taala is saying that those people who very very diligently cautiously carefully watch

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

watch over their prayers take care of their prayers.

00:45:03--> 00:45:32

Now, one other thing that has changed in this ayah from the other is, and these are all little clues that I'm kind of giving you and we'll talk about this all kind of working towards why the word prayer was in the plural here. And all the other attributes, starting with costs, your own money, Dune, fairy loan, healthy loan, and recently are our own. In all those other places, those were nouns being used, this is a verb.

00:45:33--> 00:46:21

This is a fear of not innocent, you have to do is a verb. That's also a departure from the kind of style if you will, that was being used. This is the verb. And it's the present slash future tense verb. And one of the unique things about a verb versus an ism, I told you, what gives the meaning the ISM its power, is that it is not bound or restricted by any time. But over here, that's an asset to the verb, that a verb does address time. It's relevant to time. So now keep that in mind. So two things, number one is to be very diligent, very, very careful, very watchful. And number two is that the elements of time is being introduced to here. So now let's talk about why it's in the plural

00:46:21--> 00:46:21

here.

00:46:23--> 00:46:41

Why it's in the plural. And this, and at the same time, answering the question of why it's in the plural will also answer the question. Why is prayer being brought up here again, we already talked about prayer, take care of your prayer, have good quality in your prayer. We've talked about prayer, why bring up prayer here again.

00:46:43--> 00:46:51

So both of these questions can be answered by answering the question. So this question can be answered by answering the question, why is it plural here?

00:46:52--> 00:46:59

And so I'll mention a few very, very notable individuals that have commented on this issue.

00:47:01--> 00:47:02

So amongst them,

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

amongst them, we have masuk

00:47:14--> 00:47:14

alfama.

00:47:16--> 00:47:53

Sorry, Ben Jubail, a keema Qatada. These are all tap your own. These are all students of the Sahaba. And amongst the Sahaba, we have people like Abdullah bin abass, Abdullah bin Massoud, Ravi, Allahu taala, and oma, so many, many different people, and most of them will assume like you've been copied and hold to be. And others all say that the reason why it's in the plural here is that this is talking about the quality of each and every single individual prayer, the quality of the prayer was talked about nine number to the very first attribute,

00:47:55--> 00:48:02

this II and number nine, and the seventh attribute is now talking about the timings of the prayers.

00:48:04--> 00:48:08

So after establishing quality, now it's talking about quantity.

00:48:10--> 00:48:34

It's talking about the timings and within quantity as well. It's not just talking about praying hundreds of regards of knuffle prayers, that's a part of it, but most importantly, the timings of the prayers a last part of what Allah says in Surah Nisa, in the salata cannot allow meaning Nikita Burma, Bhutan makuta walked. The law says that most definitely prayer was mandated, ordained

00:48:36--> 00:48:41

in the salata, canons Allah momina upon the believers keytab and mo kuten with six times.

00:48:43--> 00:49:00

Abdullah bin Mr. radi Allahu taala. And who says there are two narrations the first narration is in Bukhari and Muslim where he says that I asked the Messenger of Allah Amelie in Allah, which action is the most beloved to God? And he said, Our celestial Allah Bhakti Ha. Prayer at its time.

00:49:02--> 00:49:13

And another narration of them from the muscles that are come Hopkin the words of the prophets a lot of these are more a Salafi outwardly Bhakti ha, a prayer in its first opportunity,

00:49:14--> 00:49:17

a prayer in its first opportunity.

00:49:19--> 00:49:31

The Prophet sallallahu alayhi wa sallam he says in another Hadith that's mentioned in the Muslim man in the sun and have you been magia that it's definitely move well and to sue

00:49:33--> 00:49:35

is stuck the move well and to sue

00:49:36--> 00:49:39

while mo and the Hydra madico assala

00:49:41--> 00:49:45

that the profits a lot of them said Be consistent in regards to your deen and religion.

00:49:46--> 00:49:56

You will never be able to fully understand and appreciate how blessed you are by Allah. And he said that know for a fact that the best of your deeds in your actions are prayer.

00:49:58--> 00:49:59

What are you have

00:50:00--> 00:50:10

Do Isla movement and only a believer will be careful will be so particular about his prayer that he or she will even be particular about the will do that they make.

00:50:11--> 00:50:13

That is a prerequisite of the prayer.

00:50:14--> 00:50:57

So this is specifically talking about being very punctual, being very regular about the timings of the prayer. And again, this a lot of times gets lost in the shuffle of conversations and discussions, where we at least delude ourselves that we are taking a more intellectual or physic a philosophical or spiritual approach to the religion, where we're moving beyond these, you know, these elementary constructs that are there to initiate people into the basics of Islam. But we've ascended to some other spiritual or intellectual or philosophical realm of the religion.

00:50:58--> 00:51:03

And we will almost be little little down upon people who are Russian scamper

00:51:04--> 00:51:06

at the timings of prayers,

00:51:08--> 00:51:12

and you know, knowledge, one of the things is knowledge is a very, very tricky thing.

00:51:13--> 00:51:15

If you even though this is a helicopter in,

00:51:16--> 00:51:38

but that's where we have to correct our intention, and really check ourselves that we engage in a helicopter in that we engage in the seeking of knowledge, pursuing of sacred knowledge, for the reason with the intent of bettering ourselves and getting closer to Allah. Otherwise, knowledge in and of itself is a burden not only because you didn't act on it, but it's, it's it's dangerous.

00:51:40--> 00:51:41

It's very, very dangerous.

00:51:43--> 00:51:54

And sharabi Rahim Allahu taala in his dirt on these iots in the on this ayah particularly he talks about this says that if you study fifth,

00:51:55--> 00:51:57

what are you going to learn and come across?

00:51:58--> 00:52:05

If you study physic, you start with kitahara the rules and regulations of purification, physical purification,

00:52:06--> 00:52:35

and you learn what isn't a jossa and how to make will do and more breacher will do and won't violate you will do and what you should do and should not do and we'll do in the husserlian bathroom purification and what are impurities and so on and so forth. And then you'll move on to the big very long, and then you'll move on to kita masala, you'll move on to the fifth of the prayer. And the very first chapter. Babel includes Abu Salah when setting the fifth of the prayer will be Babel Malachy to Salah

00:52:36--> 00:52:39

will be the chapter about the timings of prayer.

00:52:40--> 00:52:46

And the very first thing that you'll be introduced to, in the chapter about the timings of the prayers

00:52:47--> 00:52:53

is that well, each of the prayers has a window

00:52:54--> 00:53:00

there's a window of opportunity. There's a start, start time and an end time.

00:53:01--> 00:53:06

And so the hook comes in at this time and overtime expires at that time.

00:53:08--> 00:53:17

Though, here's a great example because we are in the summertime, where the overtime lasts for a few hours, long time lasts for a few hours.

00:53:19--> 00:53:24

And again, if that intention is not rectified and the heart is not corrected,

00:53:25--> 00:53:27

and the proper focus is not there.

00:53:28--> 00:53:34

That same knowledge will end up making us more lacks in our prayer

00:53:35--> 00:53:42

that that window of time is there in case a need arises. A situation arises

00:53:43--> 00:53:52

that the summertime because it is a time of more amahl and more Chahal, specially outdoors for a lot of people that that bigger window of opportunity is there

00:53:54--> 00:53:56

because it needed necessity.

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

But if I'm sitting there

00:54:00--> 00:54:01

on my couch with my feet up

00:54:03--> 00:54:04

and the overtime comes in

00:54:06--> 00:54:07

I don't even bat an eye.

00:54:08--> 00:54:13

Why because I still got two and a half three hours to care. Don't worry about it.

00:54:15--> 00:54:20

And in fact what type of burden does that knowledge become when somebody even comes and tells you brother Salah prayer

00:54:22--> 00:54:23

this simple thing

00:54:24--> 00:54:26

let me teach you a little lesson.

00:54:28--> 00:54:29

Focus Allah

00:54:31--> 00:54:33

Babel miroir. Cletus Allah

00:54:35--> 00:54:43

Yep, that work to sorry. Min Zavala shamcey. We have a car Illa cassava, cassava.

00:54:46--> 00:54:47

Now the sudden I'm right.

00:54:48--> 00:54:59

I'm right. And I'm talking down to somebody it may be actually that poor, simple, simple soul who actually praised as soon as time comes in, I might actually spoiled

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

Through my knowledge

00:55:03--> 00:55:06

This is the type of knowledge of profits a lot of them sought refuge from

00:55:07--> 00:55:09

love money or the becoming their admin login

00:55:10--> 00:55:16

or lie take refuge with you from knowledge that does not benefit. But we ask for amen nephew and say I mean

00:55:17--> 00:55:20

the knowledge that benefits that motivates that inspires.

00:55:22--> 00:55:43

And the scholar in his Doris talk, he is talking to just common folks, regular people like you and me. And he says that fine. Summertime, though, have you got three hours to pray? Can you guarantee and you're putting it off to 430 to 5pm? The End Time?

00:55:45--> 00:56:04

Number one, that's the lesser time to pray. But number two, even if you say okay, fine, you're gonna get it in. Can you guarantee that you will live till then? that's sitting right now at 2pm with your legs up and relaxed. Can I guarantee that I'll live till then, that I'll still be alive at 430 at 445 at 5pm.

00:56:06--> 00:56:09

And that this won't be a debt held against me.

00:56:11--> 00:56:54

Because I was purely negligent here I was arrogant. May Allah subhanaw taala protect us all. So this is about being particular and being regular and being diligent in regards to the prayers Allah subhanho wa Taala says, and so little Bukhara I am number two, I am sudo number two, I am number 238 haffi Lu Allah Salawat that watch over all the prayers, and in fact Allah subhanaw taala in the Quran, in Surah Maryam Southern number 99 number 65 he specifically identifies the fact that a an indication of the corruption of people an indication of a corrupt human being is what 404 main body mean body helfen

00:56:55--> 00:57:25

that the good people that came like the prophets and messengers that Allah mentions that there came after them some people that were corrupt, above salaat that what did they do? They wasted their prayers. They weren't careful about their prayers, and what did not taking care of their prayers leads to whatever oshawott then they became slaves to their desires for self a yellow owner a young and eventually these people will be tossed into the pits of hell May Allah protect us all.

00:57:27--> 00:57:45

And Allah subhanho wa Taala talking about prayer again, in Surah tune our own small surah from Judah Amma or at least the UK will be deemed surah number 107. In that surah Allah subhanaw taala and is four and five. What do you say? What does he say for Waylon Lael mousseline

00:57:47--> 00:57:49

that doom and destruction

00:57:50--> 00:58:05

and pitiful is the state of those people who pray Allah Zina whom Ancelotti himself, but they are negligent about their prayer. They're not regular in particular, and they don't watch over and take care of and maintain their prayers.

00:58:07--> 00:58:22

And we talked about the quality of prayer in the beginning of the sutra where Allah subhanaw taala also in sort of Tunis is number 142. He says that our quality we talked about the quality of hypocrites, how it's contradictory to what was mentioned in AI in Ember in the previous ayah.

00:58:23--> 00:58:28

In AI number seven, here, Allah subhanaw taala also says that

00:58:29--> 00:58:37

about this particular attribute, were either camo Illa salata or muku, Salah, that when they stand up for the prayer,

00:58:38--> 00:58:53

they stand very lazy, they lack quality in their prayer, you don't want unless they only do it to show people and maintain appearances. What if Quran Allah, Allah, Allah, Allah, they have actual very little remembrance of Allah subhanaw taala within their prayers

00:58:55--> 00:58:58

and if all of these

00:58:59--> 00:59:07

seven attributes that we have talked about, that they are maintained, then Allah subhanaw taala mentions their reward in it number 10.

00:59:10--> 00:59:13

And we'll go ahead and stop here and chill.

00:59:14--> 00:59:24

May Allah subhanaw taala give us all the ability to practice everything that was said and heard. Some kind of like the hum the use of 100 columbium dick Michel de la ilaha illa, anta and sexual Rona to be like