Abdur Rahman ibn Yusuf Mangera – Surat al-Hujurat Some Commentary
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I remember once there was somebody who came
to visit and said, can I have your
numbers? I gave it to him and I
just started getting forwards. I said, is that
why you took my number?
I said, please unsubscribe me.
Right?
This is a personal mailing list. So I
said, please unsubscribe
me. I said, if you've got anything personal
to say, please, you're welcome. Then say as
much as you want, but don't forward stuff.
I don't have time because we receive all
of these things from multiple sources.
So one has to be very careful about
these things, what you hear, what you see.
Try to have some sense
in determining whether what you hear, what you
receive on your,
different social media is correct or not. And
we're living in a post true
post truth world
where you don't know what to believe.
So dear brothers and dear sisters,
may Allah
bless our Ramadan.
We're going we have these next
one and a half, 2 hours,
before Iftar, I think.
What we're going to be doing, inshallah,
is we're going to,
first do some tafsir,
some commentary of the Quran. I have chosen
a surah.
It's called Suratul Hujurat.
It's quite an interesting surah, because it has
quite a few
different
really important points mentioned in there. So
we'll do a brief tafsir of this and
just talk about some relevant points. And then
after that, insha'Allah, if you have any questions
about any of that, we can take those
questions.
So inshallah, we're gonna do Surat Al Hujurat,
which is chapter 49, surah 49 of the
Quran. So if you wanna follow it, you
can.
And
Hujarat essentially means
chambers,
rooms.
So why is it called hujarat? Because of
a particular verse in there that we'll be,
inshaAllah, looking at. I'm going to start off
with some of the reading of it, inshaAllah.
Allahu
Ghafoorul Rahim
So I begin in the name of Allah
Subhanahu Wa Ta'ala. I first seek refuge from
Shaitan, the accursed, and I begin in the
name of Allah Allah most gracious and most
merciful. I'm gonna read the translation of this
section. This is the first section of the
surah.
It's actually relating to some etiquette with the
Prophet sallallahu alaihi wa sallam and how we're
supposed to
how the Sahaba and people around the Prophet
were supposed to interact with the Prophet
Now how does that relate to us? I'll
explain, Insha'Allah.
So,
Allah
says, O you who believe,
do not advance yourself in any affair,
contrary to the decree of Allah and His
Messenger.
And fear Allah. Indeed, Allah is all hearing
and all knowing.
Don't try to do anything
in front of Allah
that he has not sanctioned, that he has
not allowed.
That's very general obviously, right?
Then the Prophet
then he speaks specifically.
O you who believe, do not raise your
voices.
Do not raise your voices above the voice
of the Prophet,
nor speak loudly to him,
as you are sometimes loud with one another.
Sometimes we could be loud with one another.
He says, you might be loud with one
another and that's okay with between yourselves but
don't ever do that with the Prophet
SAW. For then your good works will become
utterly futile with Allah. Meaning you could lose
all of your good works, it could actually
destroy all the good works that you have.
Though
you would not even perceive this, you wouldn't
even know that your good works are being
lost.
As to those who lower their voices
in the presence of the Messenger of Allah,
these are the ones whose hearts Allah has
tested pure
for righteousness,
for righteous fear of Him.
For them there is such forgiveness
and a magnificent reward.
This is speaking
about the likes of Abu Bakr and Umar
and others, who knew exactly how to deal
with the Prophet
and they would
be very
calm.
They wouldn't raise their voices like the desert
Arabs would do. The desert Arabs had a
style.
Everything was loud. Because in the desert, you
have to be loud, I guess.
Maybe because
there's a lot of wind there
and distances and so on. So they're just
being loud. Right? So that you can hear
one another. And they think that's cool. They
think that's okay. People do that in villages.
They're loud to one another. Right? Some cultures
have that.
Some cultures are louder than other cultures.
For example,
in this huge
country called India,
the northerners are louder than the southerners.
Right? So
it just,
it depends on where you're from. So some
cultures are louder than others. Anybody here from
a loud culture?
Where people like to be loud?
Yeah?
A lot of them? Okay.
So,
yeah. Some people are just loud. Now when
you go into another culture which is not
loud, it's looked on as
people look on that and said, why are
you being so impolite for? Why are you
being so rude for? It's actually not rude
in your own culture, but in another culture
it would be rude.
And that's why when we live in these
kind of places,
where Masha'Allah.
You see,
50 to a 100 years ago, we would
never have met maybe.
You know, masha'Allah, a lot of our Somali
brothers here, Algerian brothers,
and,
Kosovan brothers,
and
Bosnian. Masha'Allah. Right?
Where would an Indian have gone to Bosnia
or to
Somalia, you know? Because traveling those maybe would
have met in Umrah or Hajj, maybe, if
you're lucky. Right?
And
there would be no concept of half Swedish
and half Pakistani as well. Right? Is that
Yeah. Masha'Allah.
So now that we're here,
we have to be more sensitive to our
cultures.
That is everything from our culture which is
cool maybe in our homes,
is that okay outside with somebody else?
It's a really interesting idea, this idea of
the coming together of multiple cultures.
And I've been thinking about this for a
long time.
Culture is something that you can never divorce
from yourself.
Humans can never divorce culture from themselves. There's
a lot of people who claim that I'm
not cultural.
All they've done is they've taken off their
cult their own culture that they were born
with, or their parents culture, and they've just
adopted a new culture and they think they
don't have a culture.
Like, let's just say that. Right? Your parents
are from India, Pakistan, or Sweden sorry. Or,
Somalia, for example. And you come to this
country, it's like, I don't want to be
Somali.
Meaning, I don't like Somali culture. I don't
like Indian culture or something like that.
You can't be without a culture though. You're
just gonna take another culture.
Right? Because culture is the way you do
something, is the way you wear your clothing,
is the what you eat, is the way
you behave.
All of that is culture.
These people, they say, I don't wanna get
married to my own background person. I said,
why? Because they come with baggage they say.
So who do you want to get married
to? I want to get married to a
convert. So okay fine. Do converts come with
baggages?
Yeah. Everybody comes with baggage.
Every culture has baggage,
right? So
people have this idea
But what is our culture and what should
be our culture?
If you look at our Bosnian brothers, have
you been here long enough? When you go
back to Bosnia, are they do you agree
with everything of your original culture? You don't.
Right? When I go back to India, I
don't necessarily agree with everything.
Right? I have certain differences now, like what
I do with Somalia and all other countries.
So
our job,
beautifully,
because we are Muslim,
is that Allah SWT has given us Islam.
We look at all cultural aspects through the
lens of Islam.
And what is the most beautiful thing is
that living in a Western country like this,
one of the beautiful aspects of it, there
are challenges, of course, but one of the
beautiful aspects of it is
that we get to get the Masha'Allah. We
get to meet so many different Muslim cultures.
As I told you, 50 to a 100
years ago, we would never have met. I
would have been just pure Indian, and that's
it. Right? There'd be no fusion. There'd be
no
confusion either,
right? Sometimes.
So now, alhamdulillah, I get to sit with
our brothers from different countries.
And everyone has a different culture, and there's
positive aspects in every culture, just as there
are negatives.
Right? There are positive aspects in every culture
as there are negatives. Right?
Our job is to take the positives of
our culture for sure. Right?
Get rid of the negatives of our culture.
And what's going to determine that is Islam.
Right?
And we can take the positives of other
cultures.
You can take positive foods from other cultures.
So in my house, we cook Moroccan Harira
soup.
Never have done that 50 years ago, or
maybe even 20 years ago. But now I
went to Morocco, so Moroccan Harira soup and
MashaAllah.
We still haven't had started having bananas with
food yet.
Right? Maybe soon, Insha'Allah.
I have it with breakfast, but not with
not with supper, not with dinner. Right?
Masha'Allah.
You understand what I'm saying? You can take
the best. Now,
the way we dress, the way I'm dressed,
there's nothing Indian about me.
You understand what I'm saying? We take the
best, that's the beauty of it. But we
have to take out the worst of our
culture.
We take the best from the Swedish culture.
We avoid the worst.
So that's what we do. Alhamdulillah, Allah has
given us that position. So this is
what was happening. Sometimes the desert Arabs, because
they were living in villages
and in
the desert, you had to sometimes shout, and
you could be a bit rude. And it
was normal for them to be rude, call
people by names and so on. That's okay.
Once somebody came to the Prophet as the
Prophet was going on his animal, somebody came,
grabbed
the
rope of his animal, and he said, I
want to ask you something.
So the
Prophet was very calm.
So he asked him a question, the Prophet
responded,
and then he said okay now let the
camel go.
You know, it's like somebody, you're just driving.
You pull up at a light,
and your window's down, and somebody came and,
took your
switched the car off. I've got a question
for you. Okay?
Because you're a scholar, maybe. You know? I've
got a question for you.
So
the Prophet answered him. They said, okay, now
give me my keys back.
So they the prophet understood this. And there
was a lot of benefit in the way
they did things as well, because they were
able to ask some really
rough questions that others might not have wanted
to ask.
So anyway, Allah
is teaching them because Islam is to teach.
So this is what's going on here. Whereas
people like Abu Bakr and Umar they
already learnt and they were from the city.
So that was the normal culture was much
more calmer in Makkah, than obviously from the
Bedouins outside of Makkah Mukar Ramah.
Now, then Allah Subhanahu Wa Ta'ala says, as
to those who lower their voices
in the presence of the Messenger of Allah,
these are the ones whose hearts Allah has
tested pure for right righteous fear of him.
For them there is much forgiveness
and a magnificent
reward.
O Prophet,
as to those
who call out to you from behind the
chambers of your residences,
most of them do not understand good manners
and civility.
Now what happened, there were some people who
wanted to come and visit the Prophet
and talk to him.
Prophet had multiple wives. Each one of them
had their own rooms,
which means that like these little
chambers,
right, made up of whatever he was made
up of. These were independent.
The only one left is Aisha
has 1, where the Prophet is buried today
in the Roldah.
Not this Roldah,
that Roldah. Right?
So that's Aisha
room in which the Prophet got buried.
And then Abu Bakradi and her father got
buried there, and then Umaruddin got buried there,
and there's a small space left, they say
for Isa when he comes back and then
he passes away there, and he passes away,
then that's what they say.
Behind that, if you look at the roda
carefully, behind that there's another room. That one
is
the daughter of the Prophet Fatima radiAllan's room.
That's still preserved.
But all the other rooms, they were incorporated
into the Masjid. So around Aisha
room there were other rooms.
Like separate little, you can say cubicles,
separate little buildings.
Now
the people who would visit they don't know
where the Prophet is.
And they're not soundproof. These little rooms are
not soundproof.
In fact a lot of them just had
curtains for doors.
They're not soundproof, so they wanted to see
the Prophet They're just calling
out. Oh Muhammad, where are you? Which room
are you in?
Because they don't know which room. So that's
why Allah Subhanahu Wa Ta'ala says you can't
do that. That's not what you do.
As for those who call out to you
from behind the chambers of your residence,
most of them do not understand good manners
and civility.
This is to comfort the Prophet
as well.
And it's also
telling them that look, you need to have
more manners now. You don't come and just
call out.
Right? For were they to remain patient
until you were to come out to them
of your own accord,
it would be better for them.
Yet
Allah is all forgiving
and mercy giving.
If they make tawbah, and if they regret
what they've done. And they've done it, they
they've they've done it out of mistake.
Ibn Abbas
was only 13 years old or something like
that when the prophet
passed away. But his but for all of
his childhood,
Masha'Allah, he grew up with the Prophet
and he learned a lot from him.
After that, after the Prophet passed away, there
were big Sahaba and he would go to
them to learn
what the Prophet Sallallahu Alaihi Wasallam had taught,
the Hadith.
What he would do is he would go
to a Sahabi's house. Now remember he's a
cousin of the Prophet
But if the person was sleeping in the
afternoon, taking a nap, you know the siesta,
Kayloola, we call it. Right? Duhr time, around
that time. He wouldn't go and disturb him.
He would actually
sit down outside the door of his house
and maybe fall asleep there.
He himself would
have a little snooze.
And then when that Sahabi would wake up,
that companion would wake up,
You would find out Abdullaibnu Abbas
there.
And he would say, you should have told
us,
we would have come out for you, you
know? He said, no no no. Because he
said that they had a lot of respect
for me because of my position and relationship
with the Prophet
But I didn't want to
abuse that and disturb them because I was
there to learn from them. So Masha'Allah, look,
he's understood the Adab. He's understood the Adab.
Now before,
about 10 years ago,
Masid al Nabawi
used to be closed that night.
Right now,
just like the masidul Haram in Makkah is
open 24 hours. Right? It's always something going
on. Right? Masid al Nabawi,
now is like that as well. 24 hours,
it's open. They close a lot of the
doors, but there's still some doors open. You
can go inside. But before, they used to
actually close it.
Right?
Around at nighttime, maybe,
11 o'clock, 12 o'clock, or something like that
for a few hours to clean up and
everything.
Then they opened it a few years ago.
So I was told about a story of,
some Bedouins who came,
and the doors were closed that night.
So these were modern day Bedouins. There's still
Bedouins there. Right? They do camels and things
like that. So they came and knocked on
the door. You Rasulullah, we're here, we're Bedouins,
we've come to visit You, open the door.
They came at night time. Right? And they
thought that the Prophet
is inside and he can open the door.
Can you do that?
So, Masha'Allah, one of our guys from India
Pakistan, Badani, where he was from, he went
to the Kaaba. He got to the door
of the Kaaba.
He knocks on the door of the Kaaba
and he said, Allah, how are you? Is
everything well?
Somebody has to tell him, Allah doesn't live
in a in a place. Allah is beyond
space. It's just a special house.
So we don't do crazy things like that.
Right?
Mashallah.
So anyway, this this is, this is what
this was the, you know, beginning part of
Islam, and
there's a lot of the different cultures were
there. So,
mashallah. All of these verses there to teach
different things. So that's how that starts off.
Now this part here, the first verse here
which says
that Don't do anything
without consulting or without it being approved by
Allah
and his messenger
Abu Bakr and Umar
they had a small,
difference of opinion.
Right? Whether
they should make this specific individual, Aqra ibnu
Habis.
So there was a person called Aqra ibnu
Habis or Kaqa ibn Muhammed.
They had a difference of opinion as to
which one of these we should make the
amir.
These these first verses, they were revealed regarding
that.
Then the second verses were obviously revealed regarding
those people who had
raised their voices in front of the Prophet
One Sahabi, who was a poet of the
Prophet
Hassan ibn Nuthabit
I believe it was him, he had a
very loud voice.
When some of these verses came down, he
felt that
they were against him. Because he had a
loud voice.
So he didn't even show up for some
days. Then when the Prophet found out, he
said, no, no, it's not about you.
You use your loud voice to defend the
Prophet
Sahaba were very very particular.
Sahaba were very particular. They tried to follow
everything
very very
refined way. So they felt that it was
against him. Now something very interesting, I was
told about this one individual.
His mother's very old.
Whenever he would come to visit his mother,
because he lived separately, whenever he would come
to visit his mother,
she would tell him whatever, and he would
just shake his head and just smile and
say yes, yes, yes.
He wouldn't speak to her.
Can you believe that? He wouldn't speak to
her. He would just say yes yes yes
smile to her and just listen to her
and just sit with her.
The only time he would speak to her
would be on the phone.
He would never say anything to her
while sitting in front of her.
He would then go pick up the phone
and call her and say whatever he needed
to say, and have a conversation.
Does anybody know why?
Is it because she has a loud voice?
No. She doesn't have a loud voice,
but she couldn't hear properly.
So he would have to speak loudly
to speak to her, in front of her.
He would have to speak loudly for her
to be able to hear.
And he
now the Prophet
is what this verse is about.
But what we understand from this is respect
of your elders and especially your parents.
So he did not want to raise his
voice in front of his mother.
So he doesn't say
anything. On the phone, it's easier because she
can hear it's amplified,
you know, it's more direct.
There's nothing to confuse her. So he will
speak to her on the phone only, but
he won't speak to her when he's in
front of her. So he does not have
to raise his voice because some people they
can't hear loudly. So then you have to
raise your voice and it sounds quite rude.
I've seen
interaction
between those people who have older parents.
And Allah
protect us from going to that stage, because
there's a special dua.
Which the Prophet says, made Allah
O Allah, I seek your refuge from
evil old age.
O Allah, I seek your refuge from being
returned to this senile age.
When a person becomes like a kid sometimes,
they become dependent,
They can't hear properly. They can't do their
own things. They can't sometimes understand
properly. Allah protect us. They get diseases like
dementia and things like this. Then their own
children are speaking to them, as though
they're guiding a child.
Allah protect us from ever getting into that
situation.
So that's why he was just very careful,
the way he spoke to her. May Allah
allow us also. It's difficult sometimes, because sometimes
our parents can be quite tough.
Right? Very challenging, mashallah.
But what do we do?
You can't change parents, can you? You can
change everything else but you can't change parents,
brothers, and children.
You can't change parents, can you?
Right, there's no shop you can go and
say, let me change them.
Right,
so
that's our challenge from Allah and that's our
Jannat.
We just have to
a lot of people what they feel
is why can't my parents be good?
Why can't they change? They're 70 years old.
Why can't they just be different?
Forget it. It's not gonna happen.
That's the way I have, found from experience
is the best way to treat
older parents, especially if they're difficult,
is just know they're gonna be difficult, and
they're never gonna change.
I need to just be cool
to deal with it and minimize any problems.
And, Insha'Allah, we'll go through this life with
success. There's nothing else you can do.
You can't reprogram them, can you?
You can't change a chip or something and
reprogram. There's nothing you can do. So you
just, Alhamdulillah, Allah make it easy.
And let's
minimize any kind of damage,
and just do the best that you can.
Right. Let us move on now
to the next section,
which is
a very interesting section.
Allah
So this is the next cluster of verses.
This is what it means.
O you who believe,
if an ungodly person comes to you and
ungodly
means somebody who's a sinner, a transgressor,
who's not righteous.
So if an ungodly person comes to you
with any news
informing you about something, he did this,
look what he's doing.
Then be discerning,
be careful,
so that you do not afflict a people
out of ignorance.
So that you don't jump to conclusion and
you do something about that and it turns
out to be wrong, it turns out to
be a mistake, it turns out to be
miss misunderstanding,
it turns out to be
actually manipulation.
We got a lot of that nowadays.
We got a lot of that nowadays. You
have to be very careful. Right?
And
so then you go and afflict a people
out of ignorance, meaning you go and do
something,
and thereafter you become regretful about what you
have done.
Moreover
know that in your midst is the Messenger
of Allah.
Were he to follow
the inclinations you express in most matters, meaning
if he was to just listen to whatever
you say,
you
would
most surely become overburdened with hardships.
Because you would have forced the Prophet
to do something that's wrong and then you
would have been punished and there would be
a lot of burden. Some new laws may
have come out because of that.
However,
Allah has endeared faith to you
and adorned it in your hearts. He's talking
about the good people that Masha'Allah, they
Allah has made the faith adorned in their
hearts.
They beautified their faith inside.
And thus He has made unbelief hateful to
you,
as well as ungodliness
and disobedience all of that is hated for
you. It is these who are the rightly
guided ones.
Rightly guided ones, this is a bounty from
Allah and a blessing for Allah is All
Knowing and All Wise.
So this
is the the second cluster of verses.
And what this is about is,
there's a person called Walid ibn
Uqbah. The Prophet
sent him
to a tribe called Banul Mustalik,
the Banul Mustalik,
to collect their zakat, to collect their charity.
And
he had some issue, he had had some
history with them from before, so he was
scared of them. There was some fear when
he got there,
because of something that happened in ignorance many
years ago.
So he came back
and he said to the Prophet that they
don't want to give zakat. They've refused to
give zakat.
Now the Prophet
got obviously
upset with this that how can they refuse
to give zakat? They're Muslims, how can they
refuse to give zakat?
Now in those days
and even now in many countries, there are
2 types of wealth that people have. Mostly
in the in the West, except for some
people, most of us have only one type
of wealth, which is what they call Amwalbawtina,
which is liquid assets, which is cash,
and maybe stocks, and maybe properties, and things
like that. But what they call the Amwal
Dahira,
the more apparent money, is people who have
for example crops and they have
animals.
So their assets are animals. They've got goats
and cows and camels and horse and things
like that. There's zakat on those.
The zakat of that would be collected by
a zakat collector from the state. The state
would send the zakat collector, he'd come to
your farm, your ranch, whatever it is, and
say okay this is, you know, your zakat
here, let me take your zakat. And so
in 5 camels, there would be 1 goat
that you would take, for example. So there's
a certain,
quantum. There's certain criteria. Right?
However,
the way the jurisprudence is that they can't
come and take your money because your money
is not evident.
You know? You don't
boast your well people shouldn't boast their bank
balances, you know, for everybody to see.
You know, you might boast your Rolex, but
you're not going to boast your bank balance.
Right. So that is the responsibility of the
individual to give.
So when the Prophet sent a person,
this Walid ibn Uqba
to the Banu al Mustariq.
He came back and he said so the
Prophet got a bit upset, and he was
actually gonna go
with a force.
What's going on? You know, to implement
the zakat on them.
However, they heard, right, that this is what's
happening. So they quickly came.
They quickly came,
and
they cleared up that no, that wasn't the
case. We're not withholding the Zakat, there was
some other problem here with them.
So that's why
Allah
tells us and tells the people who believe
that be careful about who's giving you news.
You could have had a war right now,
there would have been an attack because of
this, it's a misunderstanding,
or it was you know manipulation,
or miscommunication,
or
purposeful.
So he says, in another kira'a, for those
who understand the different modes of reading, instead
of fatabayun, it's fatabbatu.
So establish the point of view.
Establish the point of view before you do
anything. Otherwise you could be in ignorance, you're
gonna do something in response.
Right? Let's just say you hear from one
of your friends that another friend said something
about you.
Now the guy who told you is not
very trustworthy, but you just believed him and
got very angry and you went started attacking
the other guy. It's like what are you
attacking me for? Oh because you said this
about me. I didn't say that about No
no you're lying. Can you see how bad
it's gonna get?
It was all made up by the other
guy to cause a conflict between you.
That's why be very careful when people bring
you news.
Be very careful. Don't be such that you
you want to do something about it straight
away. Be very considerate
in what you do. And obviously leaders need
to be very careful about these things. People
in authority need to be very careful about
this. People who run organizations need to be
very careful about this. Imams
and religious leaders and teachers.
And in any position that you are where
you have authority, you have to be very
very careful about this.
Otherwise, it's caused a lot of problems. Now
today we have the biggest Farsiqeen
going around telling us things.
The biggest transgressors telling us things. Most of
these news medias,
as finally the world has understood
or is understanding
the hypocrisy. Before,
people say no it's not that hypocritical, there
was a bit of hypocrisy. But now,
there's become a very simple criteria of what's
going on now.
Right and
so one has to be very careful a
lot of the time
you have to be careful of WhatsApp as
well There's been people who have been killed
on WhatsApp,
and they're still alive.
One of our local,
big scholars in the UK, he was not
dead yet. But the news goes out that
he's dead, and his family has to put
out, no no, he's still alive.
So I don't know. People like to be
trigger happy on their phones to make up
messages, or to get a message and just
forward it. One has to be very, very
careful.
Otherwise,
the Prophet said:
It is sufficient for a person
to be considered a liar,
that he just
says everything he hears.
He just forwards everything
he receives.
Oh this is a really cool hadith.
I mean is it really a hadith?
Right? It sounds too fantastic.
It sounds too
it it sounds a bit too, you know,
a bit
sensational.
Yes. Right? And you just forward it on.
I hardly forward anything on. And there's some
people, they just love forwarding. That's their job,
is forwarding.
Right? I remember once there was somebody who
came to visit and said, can I have
your numbers? I gave it to him. And
I just started getting forwards. I said, is
that why you took my number?
I said, please unsubscribe me.
Right?
This is his personal mailing list. So I
said, please unsubscribe me. I said, if you've
got anything personal to say, please, you're welcome.
Then say as much as you want, but
don't forward stuff. I don't have time because
we receive all of these things from multiple
sources.
So one has to be very careful about
these things, what you hear, what you see.
Try
to have some sense
in determining whether what you hear, what you
receive on your
different social media is correct or not. And
we're living in a post true post
truth world,
where you don't know what to believe.
You go on to facebook and other places,
and there are so many remedies
that they tell you about.
For a sore throat, do this. For this,
do this.
And recipes for different things. I don't know
what to trust anymore.
There'll be 10 recipes for a sore throat.
We don't know. Do they really work? We're
just somebody making something up.
Right? Because a lot of things have been
found, you know, for example, they will have
recipes
for how to make this really beautiful cake
or something.
And then later they found out that I
was actually it won't make that kind of
cake.
Just cut and paste job.
Because it just sounds really cool and miraculous.
So I don't know what to trust anymore.
It can can you believe it? You know,
when you
what a bad place that is to be,
where you're not sure what to trust?
That's a really sad place to
be, because
we can't take
what we see for granted,
Because we don't know whether I mean you
guys don't really understand this. You know, our
little brothers here don't really understand this because
you haven't dealt with too much of that.
But the adults,
the the world we're living in is just
very confusing. We don't know what you have
to be so careful what you listen to,
and what you want to take, and what
you believe. That's why I've just become a
lot more careful.
The world is going through a writing system,
a right,
to set the
to to set the record right.
And, I don't know what's gonna happen, but
we just need to be careful. We need
to protect ourselves because Allah
gives us these indications
in the Quran that be careful. Otherwise, you're
going to cause a lot of conflicts and
problems because of misunderstandings.
So don't ever do that. The prophet
then actually sent they went back, they told
the Prophet, then they went back. Then the
Prophet sent Khali bin Walid
to them.
He sent Khaled
to them, to just check them out, to
make sure that it is as they said,
and they're not just making an excuse. And
mashallah,
they were decent people. They were not trying
to cause problems or anything like that. So
Alhamdulillah, a big issue
was
averted.
And that's why you've been told that look,
if the Prophet
was just to take everything you said, there
would be a lot of problems that would
be caused. Because the Prophet is the leader,
and if he's to listen to all different
advice and just take everything, that's why especially
people who are in positions,
they have to be
extra careful.
But Masha'Allah,
now
for those who are reading this carefully,
there seems to be an exception made here,
an exclusion.
And it seems to say
that
however
God has endeared faith to you and adorned
it in your hearts.
This is not a real exclusion from the
previous part that it's saying that even if
you do this, but Allah has made
even if you do these weird things, but
Allah has made the,
the faith strong in your hearts and adorned
in your hearts. No. This is talking about
a difference. So this is actually talking about
2 different groups.
For those who understand Arabic
and grammar, this is
in a sense. Right?
So this is has no connection to the
previous part. It's a new idea that no,
there are good people
who Allah has adorned in their heart, good
iman and Islam and so on. So they
don't make these kind of mistakes.
May Allah make us of these kind of
people.
I'm going to tell you the story
for the next set of verses.
The Prophet
was once
riding a
donkey,
Himar.
And they were in one place, and suddenly
the donkey started to urinate,
release some water.
You know what that means?
Started to release some water.
Have you ever seen a donkey release water?
No?
Okay.
So
There was a hypocrite whose name was Ubay.
Abdullah ibn Ubay bin Salul.
He was a massive hibbut. He was actually
the reason why he had so much anger
in him is because he was going to
become the one of the leaders of Madinah
wannawwala. But after the prophet came,
he lost his value. So he was very
angry, but he used to show himself to
be a believer because
it was just better and more profitable to
be that. But he used to undermine things
and cause problems.
So when this event happened,
he put up his nose,
put his hand on his nose and made
it out like
this is being foul.
So Abdullah ibn Rawaha
who's a great Sahabi and he's also a
poet,
he got
angry and he said that, wallahi,
the urine
of
the donkey of the Prophet Sallallahu Alaihi Wasallam
is much more excellent and beautiful
in terms of its odor than even your
musk.
Right? It's much better than your mask. Why
are you putting up your nose for and
why are you covering your nose for?
So
in those days,
they were tribal.
So,
these 2 people, they were from different tribes.
So each person's tribe came to their defense,
and they started having a bit of a
bout.
They started fighting with one another.
So
in order to
how to resolve that conflict,
the next set of verses are telling us
that when 2 groups of Muslimin,
2 groups of believers,
2 factions,
Right? When they have an issue, what should
you do?
Rather than taking sides, what should you really
do? Right? So that's the next set of
verses.
Allah
says,
Allah Subhanahu Wa
Taqollah
Khul Tahamun.
Yet if ever 2 groups of the believers
fight one another,
then set things aright between them.
So
in a committee,
in an organization,
in a neighborhood,
2 groups of people, 2 families, they begin
to fight 1. They're both believers. You need
to try to reconcile between them rather than
make it worse.
Right?
But if one of them remains unreconciled
and commits injustice against the other, one of
them is the transgressor,
Then fight the one that commits injustice. Then
go against those guys.
Don't support them then. Because remember in those
days the tribal
way of doing things was you had to
support your tribe
and your family, even if they were wrong.
Even if they were wrong. Unsur
Famous statement in those days. You need to
assist your brother whether he's the oppressor or
whether he's the oppressed.
So even if he was the oppressor, you
had to support him. You come out, you
take his side, even if he's wrong.
The Prophet changed that afterwards.
He still made the same statement, but he
took a different meaning because they got when
once, when the Prophet said this, they got
a bit surprised. Why are you saying that?
He said,
the way you help you have to help
your brother, even if he's the oppressor,
Even if he's the one who's doing wrong.
How do you help him? Stop him.
That's how you help him. You don't help
him by
going along with him and fighting the other
guy, and helping him to wrong the other
person.
So the Prophet really cleverly just changed it
and said, you need to help your brother.
If he's the oppressor, you need to help
him to stop. And if he's the oppressed
one, then of course you need to defend
him.
So that's the discussion here.
That if one does commit injustice against the
other, then fight against the one go against
the one that do injustice
until the group reverts to the root of
Allah.
And, of course, if this is the Muslim
leader, then he can use force. He can
use force.
Right? Yet
so this would be related to us according
to our status. If we don't have any
force of imposition and so on, we're not
the police,
then we just do our best through words
and convincing
and persuasion
and so on.
Yet, if
it so reverts,
then again set things aright between them. Meaning,
if they mess up again and they start
conflicting again, then set it right again.
Between them with equity and be just, because
indeed Allah loves those who are just.
Indeed all the believers are brethren. All the
believers are brothers and sisters. Thus
set aright relations between your brothers
and fear Allah, so that you may have
you may be shown mercy. Historically,
historically,
the Muslims,
when they were the major rulers of the
world and in different places, and even today
in the different countries we have, one of
the biggest problems that is being caused
is no unity.
And the reason for a disunity
is that
each
group
or country
has been made to hate their neighbor. There's
so many countries like that. Muslim countries.
They don't see eye to eye. The borders
are closed.
And they're both Muslim countries. You can't go
from one country to the next.
Who's right, who's wrong? Just silly things sometimes.
And that is the only way you can
weak. That's the best way to weaken somebody.
If you want to weaken somebody, divide them.
That's exactly what's happening.
Now the next set of verses, they are
the middle set of verses.
They have some really
interesting guidance
on some really interesting
adab.
So let me read the verses, and you'll
understand from here the laws that we're talking
about.
Next verse, verse number 11.
I'll take these verse by verse because each
one of these, they mention a very specific,
very important guidance. This one is, O You
Who Believe,
men shall not scoff at other men.
Scoff means you
speak in a demeaning tone about others.
You speak in a sarcastic way about others.
Do you do that to your brother?
You don't do that, right? Okay good. Do
you do that? Does he do that? Are
you 2 brothers? Yes. Yeah?
Are you older than him? By how many
years?
Are you 2 years older than him or
just 1?
Oh, he's older. You look so big.
Masha'Allah.
So
men shall not scoff at other men,
for those whom they scoff at
may actually be better than them.
By Allah, they may be better than you,
and you're
demeaning them, and humiliating them, and saying bad
things to them. Nor shall women scoff at
other women,
for those whom they scoff at may be
better than them.
It's, it's just wrong to scoff at other
people.
Right? Okay. A little bit of a joke,
maybe understandable,
but to demean somebody and look down upon
somebody, that's a major issue.
Just because I'm from a certain tribe or
a certain country or a certain area or
a certain ethnicity
does not make me superior because I didn't
even choose to be
from that ethnicity. It's not something I designed.
Allah just placed me there. Yes, if you
have good qualities
in your background, in your ethnicity,
then
thank
Allah. But that's not a way, because they'll
have also some good points.
We all have good and bad points. We
all have a set of qualities,
and a set of challenges and weaknesses.
Every one of us, right?
So don't do that.
And then Allah says:
nor shall you slander each other,
make up stuff about one another,
Nor shall you revile each other.
Revile means
you say bad things about one another, insult
one another like that.
Nor shall you revile each other by way
of abhorrent nicknames.
Meaning evil nicknames, bad nicknames you make for
one another.
When you're young, you do that usually. Right?
And some people do when they're old. Now
you know what the worst part of a
nickname is? Why I never make nicknames for
anybody. I feel very bad, even if I
make a joke about somebody that it doesn't
become a nickname.
Let's just say that I made a nickname
about you.
Right? In all innocence or whatever, you don't
like it.
And
people picked it up. Is there any stopping
them?
Once 5 people picked that up, they tell
other people it does not stop. It's very
difficult. Like if you make a name up
about somebody and somebody heard it and he
told somebody else.
Now even if you try to stop it,
it's very difficult to stop.
But every time somebody's gonna use that nickname,
and the person who you made it about
is upset by that, you're getting sinful.
It's like this investment gone wrong.
Right? It's just this investment gone wrong. That's
why I'm very careful about what I say
about somebody.
Because
Oh, you know.
And I SubhanAllah,
sometimes it could become ghiba.
Once in my class,
when we were studying
Sahil Bukhari
or one of the books,
and our sheikh was sitting there.
My
neighbor, the person who sat next to me,
was I was the tallest in the class
and he was the shortest in the class.
And, mashallah, we had a healthy competition in
terms of studies.
A beautiful brother, may Allah bless him. So
one day he wasn't there.
So the sheikh said,
who's missing? I said,
so and so. I mentioned his name. I
said, who's that? I said, you know, the
short guy. I went like this.
So the sheikh didn't say anything. Then when
my, when my colleague came in and he
sat down, then the sheikh said, seek forgiveness
from him because you
backbited him. It's like, how did I backbite
him? By saying that because he may not
like that. Right? I went like this by
meaning he's short. Right?
So
something similar happened between the prophet
and Aisha
She said something about somebody and the Prophet
told her.
So one needs to be very, very careful
because these are Qur'anic injunctions.
They're to keep our society. Because if you
notice,
this is about maintaining society,
maintaining communities,
maintaining families, maintaining
a cohesion between them. These are things that
just mess everything up. Between families, this is
what happens and between friends.
So then Allah says,
do not revile each other by way of
abhorrent nicknames.
Woeful is the ungodly name after attaining faith.
Thus whoever does not repent from this
So after you've brought faith, how can you
be doing all of these bad acts that
we've been saying you shouldn't do? So Allah
is discouraging them that you're a believer now.
How can you do this?
This is not something that a believer should
do.
Thus, whoever does not repent from this,
then it is these who are wrongdoers
and godless
in heart.
Allah's always remember, in every time Allah condemns
somebody,
right, He always gives a way out. He
always gives away. I said, Except those who
make tawba, except those who seek forgiveness,
except those who make amends, always. Because Allah
doesn't want to condemn anybody forever.
He always gives a way out, always.
So He says, except those
who make Tawba are fine, but women who
make Tawba, whoever
does not repent, then they're going to be
the oppressors.
Now the next part,
Okay. This is probably one of the most
pertinent verses here. O you who believe,
avoid much suspicion.
Avoid suspicion.
For indeed, certain kinds of suspicion are sinful.
That's the first point here.
Suspicion. What is suspicion?
Let's just say that you came out of
the Masjid,
and there's somebody who you usually you say
salaam to, you know the brother, etc.
He came out at the same time, put
his shoes on. There were a lot of
other people, and he put his shoes on
and he went.
And he did not make salaam to you.
He did not acknowledge you.
He did not acknowledge you. So,
you now start thinking, he's got a problem
with me.
Why would if you think somebody's got, a
you know, because he did not say salaam
to you, and he did not look at
you and smile at you,
you think, Why didn't he do that?
Right? Because he's got a problem with me.
Okay. Then you're gonna think, Why has he
got a problem with me?
Why has he got a problem with you?
Then you're gonna think back over
the last few days, a week, Oh, you
know what? It's probably that day I said
this, or he said this, or he's doing
this.
And you'll just create this whole story.
Big story, mashallah, that you can write about.
Right?
And
you then tell somebody else.
So that person then goes and tells him.
What is he talking about? Nothing like that.
Oh, but you did not make salaam to
him that day. Which day? You know last
Friday. Oh, you know last Friday I had
a
I was so busy
that I prayed my I just about made
it for Jumu'ah, and I had to run
somewhere for a meeting.
And I just wasn't even thinking correctly.
That's it. There was no bad feeling. He
just was busy that day.
He just was busy that day.
Now as an imam,
I've had this
experience where one day somebody came to me
and said, brother Mustafa,
right,
thinks that you don't like him.
I said, I don't have any person anything
personal. Mustafa is a nice guy. He was
actually my neighbor. Right?
I'm just making a name up, right?
He was my neighbor. I've got no issues.
Nothing, no issue. So I started and said,
what's the issue?
I don't I have not had any issues
in it. I don't speak to him on
that kind of such formal sorry,
personal level that they could even go anything
wrong, you know.
I said, why? He said, okay, I'll find
out.
So he said, oh, because sometimes you come
outside the Masjid,
and
you
don't speak to him.
So you know, as an imam, when you
come out of the Masjid, everybody wants to
meet you.
Right?
You know as soon as you come out
the if you've been an imam, you'll know.
You come out of the Masjid, and everybody
wants to meet you. So what happens is
that you're saying, Assalamu Alaikum Assalamu Alaikum Assalamu
Alaikum Assalamu Alaikum. Right? You can't talk to
everybody for 2 minutes
because then everybody will be waiting.
You know, like, if I meet you and
then I start talking to you, brother, how
are you? And everything, then everybody's waiting. So
I'm a very fast guy. Usually, I try
to just get things done. So I was
like, someone like you, brother, how are you?
You know?
So it was one of those things.
So you make this whole story up. But
then that taught me a lesson that, look,
I need to,
be,
maybe show a bit more attention because if
I missed
I'm not gonna be able to
go and explain to everybody.
So I better be careful. So that so
I try to be be a bit more,
but still, you know, I try to be
a bit more careful,
in in doing that.
And, masha'Allah, there's some people you meet them
outside the Masjid. Masjid. They're retired people.
So they'll hold your hands for 5 minutes
and talk to you.
So there's one brother in in my previous
locality,
mashaAllah. He comes to 5 daily prayers, mashaAllah.
And outside,
salaamu alaykum. And then he'll hold your hand
and talk to you.
And I need to get away because I've
got something else to do. So then I
started avoiding him.
So I would see him there, and I
would say salaam to him from afar.
Salaam Alaikum, salaam, carry on. Right? Then one
day,
I said, look, how how long am I
gonna avoid this for? Because we have to
educate.
So I went, I said I mentioned his
name. I said, you know what?
Masha'Allah, you have a lot of time. You
know? Masha'Allah, you have a lot of time.
But others don't have that much time. And
sometimes, masha'Allah, we make salaam with you and
shake your hands and it takes, you know,
3 minutes.
So I think he understood. Right? That, you
know, we we have so I think then
he became Some people don't. I think it's
good. There's one person, I've noticed that. When
you make salaam with him,
he kind of very holds very tightly and
then he
slides his hand out.
Right?
And he thinks that's cool. But I'm guaranteed
there's gonna be some people who don't like
that.
But what is he doing? You know, he's
he's completely honest. You know, he's completely innocent,
but,
just getting different cultures maybe, you know, or
something like that.
It's just how do you tell somebody these
things? So the Quran is giving us these
different guidances.
So this one, especially I mean, we don't
have too much time. Otherwise, we'd really open
this up much more. But one of the
biggest issues that causes problems between husband and
wife
and families is just bad thoughts.
Just this suspicion.
Suspicion. Oh, she did not text me today
while I'm at work
there's something going on maybe he's got somebody
else
maybe she's got somebody else
Allahu Akbar. And it leads to paranoia.
I've had women,
I mean it could be men as well,
but you know, I've had women who will
wake up in the middle of the night
to go and check their husband's phone to
see.
They're literally mining for misery.
Let me find something to be miserable miserable
about. And some some men are a bit
weird. They do do these weird flirting things,
thinking they've got boundaries.
So that's very wrong for them to do
that. That's why we're told that you need
to avoid
Avoid places of suspicion.
Avoid being in a place where
you could be under suspicion,
Because it's not right to create that purpose.
Or they should just understand. No. I mean
you have a responsibility
as well.
Right? Once the Prophet after at night time,
after Isha sometime, he was walking with one
of his wives, Safiyyah Bintuhayyah
Now it's all dark and she's covered up
and everything. So there's 2 Sahaba on the
other side,
and, they suddenly see him. So they started
walking fast.
Right?
As a you know, let's ignore what's going
on. I mean Allah knows best exactly what
the but the Prophet immediately said, Alar Risikuma,
wait.
Hold up.
This is Safiyyah bintu Hayay.
Just so they said, La holla, you know,
they said we had no bad ideas. He
Said that's fine, but shaytan
courses through the human being like your blood
does. He's going to create.
Shaitan
will cause
you suspicion.
Who is he with?
Is he with another woman?
That kind of an idea.
So our job is that we don't be
suspicious.
Right? Because most things don't even
concern
us. And the people who are involved in
things, they should just avoid and be careful.
And try not to do things that are
suspicious.
Do you think do you do things that
are suspicious?
Okay, that's that point. Now,
then the Prophet then Allah Subhana Wa Ta'la
says,
Next part. And do not backbite one another.
Don't do hiva, don't backbite one another.
Now to make it to show how bad
backbiting
is, Allah
gives a very graphic example. He says would
you Now think of this, what's your name?
Abdul Rahim. Abdul Rahim. Would any of you
like to eat his dead brother's flesh?
Exactly. That sounds
I mean would you like to eat your
living brother's flesh?
No, right? Dead brother's flesh is even worse.
Can you see how gross that sounds, right?
You would most surely abhor it. Meaning, you
would hate to do that.
But that's exactly what riba is.
That is exactly what backbiting is. It's like
eating their flesh, because you're consuming. You're saying
something bad about it. It's like you're consuming
them.
There's a hadith that Imam Ahmad has transmitted
in his musnad,
where 2 women kept a fast and they
started feeling very very hungry.
Like so hungry that it's like I need
to eat right now. So they sent a
message to the prophet can we break our
fast? Prophet probably understood, so he sent them
a bowl.
And he said, vomit in here.
What did they vomit? Not what they had
for suhoor. They vomited fresh blood and fresh
meat.
So then the prophet
said,
you
guys were backbiting.
You were backbiting.
Now,
you might say,
if I backbite somebody, is the flesh gonna
come in my stomach? I'll try it.
Backbite somebody and then vomit up and see
what happens.
That was just probably special in
that was probably a miraculous occurrence at that
time just to prove the point That don't
so backbiting and what is backbiting? To say
anything about your brother that they would dislike.
Anything. Even making a face or doing anything
with your body that they would dislike, like
making
that is even if it's true.
Even if it's true, it's still backbiting. Yes.
The only time you're allowed to backbite, the
halal backbiting,
is
the guy's conning people.
He's cheating people. So you need to tell
people, look, this is it. Or, for example,
somebody comes and asks you for a marriage
proposal for somebody and you know that there's
going to be no compatibility. So you're allowed
to just divulge and do just enough ghibat,
you know enough backbiting,
right, if you want to call it that.
That would
just give them the right information. You can't
now tell them the whole history, because that's
not relevant.
You have to be very very careful about
this because Allah Subhanahu Wa Ta'ala speaks about
this in the Quran.
And then just to finish this off, says,
you would most surely abhor that, so fear
Allah indeed God is all relenting and mercy
giving.
That's always I said always Allah
speaks about the wab. Allah
speaks a way out. Indeed, Allah is all
relenting and mercy giving. So if you've made
a mistake before, ask forgiveness.
Because Allah is forgiving and mercy giving.
And
I think we'll just do the last verse
to finish this off.
O humankind,
indeed We have created all of you. Now
this is like a collective verse to bring
it all together
and say why you should be careful with
one another, why you should treat people with
respect, one another with respect, is because, O
humankind,
indeed We have created all of you from
a single male and female,
Adam
and Hawa
Moreover,
We have made you then, yes, now you
are different.
We have made you into
peoples and tribes,
so that you may come to know one
another.
And indeed,
the noblest of you in the sight of
Allah is the most God fearing of you.
Indeed, Allah is All Knowing and All Aware.
Now, Allah tells us the wisdom behind creating
people different to one another, even though we're
all from 1, Adam
and Hawa
Because
throughout the world people have different cultures,
different things they eat. Some people can eat
chili and some people can't eat chili. Now
if
I, being a typical Indian,
create, you know, have food that's chilli, and
then I invite some Syrians over, or
people who don't eat chilli, right, without considering
that, the food's going to go to waste.
They're going to be crying,
right? They'll take a few bites and then
they're going to be crying. They're going to
be sweating.
So if I know that you come from
a certain culture, I can try to cater
for that. I can try to cater for
your norms. I can try to cater for
your sensibilities
and your culture. It makes a difference. Once
in Madinah Munawwara,
there was a local grocery store. I went
to buy something and I tried to look
at people and try to understand where they're
from. It's just some personal thing that I
like to do. So I couldn't place this
individual. I couldn't place him. So I said,
where are you from? He tried to avoid
the questions, because he probably gets this question.
In Madinah, there's 100 and thousands of people
all the time. So he says, I'm just
from the land and I'm from the earth
and I'm a Muslim. And I said, no,
I don't know which country you're from.
And then finally,
I persisted and he said, he's from Mauritania.
Now I'd just been to Mauritania before that.
So as soon as he said that, I
suddenly started the Mauritanian greetings.
They do like a 5 minute greeting when
you meet somebody.
They just like repeat these words over and
over again, right?
And as soon as I did that, he
just his face just lit up, beamed.
And he's like, oh you've been to Mauritania?
And that's it. He's like take it for
free, You know,
take
your purchase for free. People are Mashallah. They're
just amazing.
Right? The other day I told somebody that,
in the Masjid, he's one of the guys
who was listening. I said, You're from Afghanistan?
I've been to Afghanistan a few months ago.
And,
Masha'Allah, he got so excited. Right? He got
so excited. People get very excited, alhamdulillah, because
that's how you connect with one another.
And now,
for those who
just
the final points about the tribe, right, which
is very very,
very interesting.
So Allah says
that We created you from Adam and from
from, one single set of parents, right? But
then We made you into separate tribes.
Now I just want to show how tribes
are very important. They were for the Arabs,
but many other cultures are losing it. They
don't even have a tribal surname anymore.
They just take their father's first name as
their surname, which is a bit strange to
be honest.
A surname is your family name. It's what
you are known as. That okay you are
all
the Khans.
Right? You're a khan right? Yep. So you're
all the Khans.
You are all,
what's your surname? You have no tribal names
at all? No. We have a tribal name.
Oh, you do? Yeah. What is that?
Oh, that's the coolest hax. Yeah. Oh, that
one. Okay.
Alright. What about you? Zabari. Zabari. Zabari. Mashallah.
The Zabaris.
Right? And Kim, what's your surname?
Ephraimson.
Ephraimson.
There you go. Mashallah. My name is Mangeira.
Right? It's a surname. So you understand, oh,
I know some Mangeras, you know, like I
know them. I understand who they are because
tribes have certain
qualities or challenges or weaknesses or issues. So
you know all that kind of stuff. Now,
I just want to share this with you
because I think it's really so that you
understand this a bit more. Allah says
What's the difference between shur'ub and kaba'il?
Right? So shur'ub is the plural of shaab.
Today shaab just refers to like community or
people.
But really what
shaab refers to
is that is the highest tribal that's the
that's kind of you can say the mother
tribe.
Right? The mother tribe is the shaab.
Then it so that that's,
you know the Ansar,
they were the Aus and the Khazraj.
They were actually from one tribe, from Banu
Qayla.
Right? But if you look at the Prophet
tribe,
right? So
the main head person
and the overall arching name,
that is what you call the shaab.
The Kaaba'il then is the second level. The
Kabila
is the subcategory of the shaab. It's a
subcategory,
the second category.
Now it doesn't stop there.
After that, you have
or
So if that divides further, they become
Okay. That one you don't hear used so
much. Okay.
Then after that, you have batun,
batun, min Quresh.
Baton, the stomach.
So then you get a further 4th level
sub tribe called the Batun. Right? They're the
Batun. Right? Then after that you get the
Afhar or the Faqiv.
Which means the the
what do you call that?
The thighs.
That's it's kind of almost like making it
into a human being like style that it
becomes further subdivided
into the fakhiv.
That part of the tribe.
And then fasal, fasila.
That's a subcategory
of the fakhiv.
So
if you know
the family tree of the Prophet
then to take that as an example, the
highest level there Khuzayma is the sha'r.
Kinana is the kabeelah.
Quresh is the imara.
Khusay is the button.
Hashim is the Fakhid, and Abbas,
if you use Abbasidiyun the uncle of the
Prophet
he becomes the Fassila.
And the purpose of this is so you
can get to recognize one another and your
understanding and your cultures and we can be
sensitive to that.
That's one of the benefits of that. So
Allah
is telling us that ultimately you're all from
1, but yeah, you do see differences in
color, style,
languages, and so on. That that's just the
worldly aspect of it because of where you
come from, where you live, what you eat,
and so on. But ultimately, you're still from
the same mother and father. So don't be
racist.
Don't look down upon one another. If you've
got a good quality in your tribe, Alhamdulillah,
thank Allah for it, but don't use it
to look down upon somebody else because they're
probably going to have some really good points
in their tribe as well.
So with that we're going to stop here
because our time is up. There are about
4 or 5 verses left on a slightly
different subject But Alhamdulillah, we've covered 2 of
the main categories of subjects of this verse,
of this Surah. May Allah
accept, and may Allah
bless us all with the Quran and illuminate
us with the Quran. Let's take any questions
that you the point of a lecture
is to encourage people to act, to get
further,
an inspiration,
an encouragement,
persuasion.
The next step is to actually start learning
seriously.
To read books, to take on a subject
of Islam, and to understand all the subjects
of Islam at least at their basic level.
So that we can become more aware of
what our deen wants from us.
And that's why we started Rayyan courses. So
that, you can actually take organized
lectures
on demand whenever you have free time. Especially
for example, the Islamic essentials,
course that we have on there. The Islamic
essential certificate which you take 20 short modules.
And at the end of that Insha'Allah, you
will
have gotten the the basics of,
most of the most important topics in Islam.
And you'll feel a lot more confident. You
don't have to leave lectures behind. You can
continue to leave, you know, to listen to
lectures. But you need to have this more
sustained study as
well.