Explanation of Surah al-Hujarat (4) Ayahs (13-15) –
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Channel: Ali Albarghouthi
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AI Generated Summary ©
The conversation covers the importance of embracing the "we" in relation to finding a way to deal with negative situations and finding a way to protect oneself. It touches on the topic of acquiring money and fame, the use of "has been lost of the year" to describe a situation where something is no longer within a given period, and the concept of "has been lost of the year" and how it refers to a situation where something is no longer within a given period.AI Generated Transcript ©
Salam Allahumma alumna Mayan fauna when fatten and Bhima Olympian hours in iluminado Bella al Amin Allahumma. In alethic, Rica was shook Rika was near Eva chick
hamdu Lillahi Rabbil Alameen Hamden cathedra on three even over I can feel
my bad
so before inshallah we go into today's areas, answer one question that is relevant to
something that we talked about which is the
wala to just sue and do not spy. If you remember we talked about that and a brother does a homologue Phaedra a alerted me that when I pointed to another camera, when I said there is another camera Allah has to sue that Pyrrha is Shad is not Muto, Atilla so it's, it's important to note that we're not going to dwell much on what it means to be a pure eyeshadow, it's enough to know that, you know, it's not enough or sufficient for you to read that in the Salah. So the Quran needs to be mutawatir, if you're going to read it in the Salah era that is shared that you can translate that as solitary and a lot of time it comes in terms of Tafseer it helps interferes, it's enough to know this, right?
And then we're going to use one of those Quran that is shared. Inshallah, when we come to a following area to help us understand it or expand our understanding of what it means because these guys, if they are solitary, they could you be used for, as I said, expanding your understanding of it, if it does not contradict the main understanding of the verse with a question is that if someone is monitoring his family, their activities online without their knowledge? So the question here, is that the justice is that spying? Okay.
And we though we've answered that question, but slipped, answer it again. So that's, inshallah it's clear in everybody's mind. So take yourself away from the digital age, and go back to a time where if you wanted to know what your child is hiding, and you really wanted to know, what you would do is what? You would search his room, search his backpack, right? Look under his bed, if he has a diary, he would read it. Right. So kinda inspect, and that in a sense spy on him? They would you consider in normal circumstances that behavior to be acceptable?
Right.
What do you think? normal circumstances meaning that there's nothing to compel your propel you to do any of this, you haven't noticed that your child is doing anything strange, or improper. But you have this habit of going into their stuff and looking into them and inspecting all that behind their back? Do you consider that behavior on its own like that to be a healthy behavior?
And the answer is no, it cannot be, first of all right? Because the Prophet Alayhi Salatu was Salam. He said in Dhaka any tighter rebirth of he Nursey have set the home. Okay, Maha. We've we explained that last time, is if you seek out your suspicions among people, you will ruin them. We don't need to understand why that's the case. You could speculate why that's the case. But if so you know that somebody doesn't trust you.
You could stoop to the level of that mistrust.
You would meet. So if so, if you note that especially your parents, but it could be anybody else. They mistrust you. And they think the worst of you, you will take on that suspicion, and you could actually start doing the things that you they suspect you have because they think that you are worthy of that.
And also damages your relationship with them.
And it may be hard to restore that trust. Third, Allah azza wa jal prohibits spying because there are some sins though they are there, they're supposed to stay hidden. You're not supposed to know about everything. Imagine if somebody were to install a camera that is following you 24/7. What would they find?
A lot of things that you don't want to be found doesn't mean that just because you broke the law that everybody needs to know about it, or some of these things need to be hidden.
That's why we say especially when it comes to husband and wife, unless you have explicit permission from your husband or from your wife, to go and inspect somebody's phone, you don't do this. Because you may not like what you find. And I'm not necessarily saying that it is absolutely the worst of haram but so
One thing that was said that you are going to dislike, and if it were to remain hidden, you would never know about it, it will not damage your relationship. But because you broke that seal.
Now you have found something that you can't deal with. And marriages break, because of this trust cannot be restored because of this. So can I monitor my family's online activities, it says you make it known that you're doing this.
That's the first scenario. Meaning you tell your spouse and you tell where your children, everything is going to be available to me, I'm going to know what websites you visited and what have you. Right, so I'll be observing it so there is no secrecy in the matter. The other possible scenario is when you start to notice enough reasons, suspicions coming from your family, those that you have Wilaya over meaning your children or with the husband, his wife, that they are acting suspiciously and there is no way meaning you have reason to suspect not speculation,
evidence, something really going on, a person stays out late. A person is doing badly at school, a person does not listen to you, a person is secretive a person is reclusive, a person is lying.
There is no way for you to find the truth except what to start digging till you find it. When you have a reason. Then you can do that without their knowledge they brought then this on themselves. You can but you must have a reason for it. And here you can contrast this or actually compare it with something that the prophets a lot he was hindlimb said which is really beneficial and good to know about jealousy. He said la Salatu was Salam in the middle here Latina your people who Allah wa Mina Lila tema, you believe the hula there is jealousy that Allah loves and jealousy that Allah hates. Which is really good to understand that there is good jealousy and bad jealousy. What is the
jealousy that Allah loves? For metal Hera Tula to you, hippo, Allah HuFa, Hilde Allah to Allah to Reba, when there is a reason
where there is a reason for it. There that that jealousy is good. And when there is no reason for it, then that jealousy is something that Allah hates. So what is an example of a jealousy that Allah azza wa jal loves? For instance, you notice that some of the women in your family are wearing tight clothes, or they have makeup, and they want to leave, and you feel what jealous that men will be looking at them. So you tell them to go and take this off and replace it with something pleasing to Allah, then you're jealous, right? Is that good jealousy or bad jealousy? That's good, jealous, there's a reason for it. Or, you know, someone among your family man or female, right? They're
talking to someone in the opposite sex. And you notice that this is haram and you become jealous that the laws of Allah azza wa jal are being broken and that this person right are going into something that you hate, you become jealous. So please don't talk to so and so. Right? Because it's inappropriate. I'm talking about things that are inappropriate. We don't need to go into detail, but it's inappropriate. So you don't do it. What is that type of jealousy?
Good jealousy. And the Prophet Alayhi Salatu was Salam was he jealous or not? He was jealous. Prophet alayhi salam was jealous but not destructive. So there is destructive jealousy which is what Who are you talking to? And must be a man
Oh, I call God didn't pick up Who are you with?
The note no foundation to that jealousy. That's a sickness.
Okay, so that's something that is haram. If you have this, you have to stop it that's not really good. And it will destroy your marriage or all of your relationships, if that's how you think. And no Alhamdulillah but Allah mean that he had taught us the difference between the two so that there is a line and you could draw that line and know what is right and what is wrong, and pray and he may Allah azza wa jal bless those who learned their religion because when you learn your religion, you protect your faith and your relationships. So that is a valuable thing to learn from Allah azza wa jal, another question that I received, which is not directly related, but it's an important question
will also to answer and that question is and think about it. It says if a person is hit with a misfortune,
and he hates the fact that this has misfortune has happened to him, right? So on the one hand, he says I'm here
I'm okay with Allah.
I'm going to accept it, meaning that it's happened and Allah wanted it this way. But at the same time, what happened is bitter. I don't like that it happened. And he says, I wish that Allah did not make it. So is this is this disbelief in Allah azza wa jal? Is this permissible, is it not?
Okay? So you think about it, how would you answer that question, especially if something bad happens to us. And there is no secret that something bad
either has happened, or is happening or will happen.
So understanding how to deal with this is important. You're not commanded to be content with misfortune, riddle, meaning to be happy with it, that's not a command, it's recommended.
The so for instance, take an example you have a child or you have a parent and they die.
No one is asking you to be contented and happy with that misfortune when it happens to you.
But what you're commanded is to do what to be what
patient, patience is required. What is patience, patience, is that you're holding on to something that is bitter, and difficult. And something that is bitter and difficult is something that you wish did not happen.
Right? But you hold on to it.
And that means that you're struggling with yourself not to say something that anger is Allah azza wa jal and not to do something that angers Allah. Right?
That is the minimum. So if you say on the one hand, I wish that it did not happen. Yeah.
Understand, especially in the beginning, I wish it did not happen. It's hard.
But on the other hand, you look at it and you say that Allah wanted it to be so. So I'll submit to it. That's Iman, does Cobra and cada. But do not verbally say I wish Allah did not make it. So
don't honor that. Don't repeat it. Don't declare your discontent.
Because if you go verbal with that, more likely that you'll build on on it other displeasing statements, and then your heart will be displeased and the body will be displeased. And the Prophet Alayhi Salatu was Salam. He said, while an Akula Ilana, you're the robber in Alika. Abraham on Amazon, he said when he was sad over his son, Ibrahim, what did he say La Salatu was Salam we are sad, meaning he's saying we are sad. And you're not sad over something you're happy with. Right? We are sad. But we don't say anything to displease Allah azza wa jal.
So in the beginning, you're going to hold on to something that is very bitter and hard to swallow. But accustom yourself to look at the other side, which is that be pleased with Allah, whatever Allah had decreed, it becomes a lot easier, and Allah rewards you more for it. So not that I'm happy that so and so died, that can never be the case. But you will say that Allah azza wa jal chose it to be that way at that time, and that's place. And Allah's choice is better than my choice. And whatever Allah had for that deceased person is better than what I have for them.
So you submit to Allah azza wa jal, and when a Yeoman Billahi if you truly believe like this,
Allah will navigate your heart so that you would believe better, and you could be content with Allah's decision that you would not wish that had been otherwise. If Allah wanted to take that from me, let it as he wishes, subhanho wa Taala I don't want for it to be anything else, but that
let him do it.
Now.
So the last area that we talked about was about spying, and that's it number 12 Backbiting we described and we did explain that and eating the dead meat of your brother, and we explained that as well. So the following idea,
number 13. When Allah azza wa jal says, Yeah, you Hannah Sue,
oh, humanity, all people and here, Allah is not directly only to speak into that believers, but to all people because this concerns everybody, in terms of their creation, the more believers are included in it. But Allah is going to point to the origin of creation, that is a common origin to all humanity. So all humanity in terms of you being humans, look at your origins and then understand what makes you better or worse. So says yeah, you have now so old people we have created you from a male and a female and we made you into Shubh and kabbah il tribes and sub tribes litter out of four so that you would know yourselves know each other. Right will
Explain what that means. Then Allah says in Chroma come in the law he at Qualcomm indeed, the most honorable among you, is the one who has most taqwa in the law, Hollywood Sabir Allah azza wa jal, his own Knowing, Aware of hidden matters as well. So have this knowledge that encompasses everything, and especially the hidden knowledge of what you hide Allah as Odin knows it.
This idea is as if it's a justification for the other is before when you mock other people, you mock them, because you feel that you're better than them. When you insult them, you install them because you believe that you're better than them. When you backed by them, you elevate yourself and you put them down. So in all of these prohibitions, all of these violations are based on a preference that you're giving to yourself, and you demoting other people. So Allah azza wa jal wants to tell you, on what basis and justification Have you raised yourself, because when you look at all people in the world today, with very few exceptions, everybody believes that he's better than everybody else.
Right? Every nation, every tribe, every race, every ethnicity, we are better than everybody else. And that is their reality, whether they speak it or not, collectively, that's the common belief.
Right?
Or am I wrong? That's the common leave the exception are those who are humble. But when you really look, and that is Subhanallah, very surprising that everybody believed that they are better than everybody else. So Allah is saying what old people think about the following. We created all of you, from the car announcer, male and female, who is this in reference to
Adam Alehissalaam Wahiawa. Some have said, every father and mother, but even in that you're equal, so you can take a look at it in both levels. At the far level, every one comes from the same two parents.
At the closest, you had a father and a mother, he has a father and a mother, you had a father, that makes you all equal, right? Because you all came the same way somebody gave birth to you.
So that's an equality, one form of equality. But then the other form of equality is that Adam and Hawa are the parents of every single human being on Earth. And that in itself, is really deep when you think about it. Because Allah azza wa jal could have made it otherwise. Right? We could have had the 100 Adams, with 100 halwa. And they will have lineages separate from each other. Right? So I won't be related to this, to this the children of this Adam or the children of that, Adam, very different.
So but why is it that when you look at all the ethnicities, and races in the world today, with all the colors that you're looking at, and you go back further and further enough, you go into what you start to shrink, shrink and shrink until you go into very few individuals, and ultimately, the same father and the same mother?
Why the same?
That you go out and you see people who do not look like you at all, and he's in his innocence distant, but in a sense, he's your brother.
I'm not talking in religious terms, talking about where everybody comes from. He's your brother, like he and he, and he and she, and you like some of them, and you hate most of them. Right? I don't know how you relate to humanity, right? But
all of them
are your brothers and your sisters in nonsense.
So if you want to consider yourself better,
but all of you come from the same parents, how could you be better?
So that's why Allah azza wa jal says,
we have made you from the cabin. And
so that's one form of equality, then you say, but there are differences maybe between us like I belong to this tribe and I belong to this nation, I belong to this ethnicity, and this color and this geography. So there are differences. Do these differences matter? Allah Azza Solusi said, or Jana construe a walkabout Elita out of we had made you show the sharp the hubiera is a tribe. The sharp is what combines multiple tribes, whatever way you want to translate it.
You want to translate sharp as nations, you want to translate it to your as race you want to whatever you want to translate as long as you understand what it means. So you have tribes and the tribes go back in common origin to a bigger tribe. That's all
allies have let's see this big tribe. And then you say you have sub tribes and then the sub tribe into sub divisions as well. So why are these links lead to out of who so that you know your lineages?
So why would I know my lineages now we can understand some of the benefits in them, the immediate benefit is that when you know your lineage, you owe them certain things. There isn't a bad or related to it, there is benefit related to it. Because you have to honor your parents, and your siblings, and your family, and you extended family. And they have to honor you as well. And you owe them and they owe you. So when you know, so Allah, He says, I've divided you like this, because you have certain lineages when you do this, there is something that is called Sita to Rahim.
And when you have sila to Rahim, you take care of those who are close to you, and they take care of you. And that in itself is a bad so it says, I created you like this, for that, not for you to start believing that because of these associations, you're better than everybody else. So there is a positive reason it's a vehicle for what Allah azza wa jal loves. So you know that this is your cousin. So you help him and he helps you, you know that so and so is related to you. So you give them their rights and they give to you. And there is another benefit that comes from that, which is what is that you on your own, you would fail to do what Allah azza wa jal wants from you, and also
to bring your own benefit and protect yourself from harm. But when Allah cohesively puts you together, you're able to do what you cannot do otherwise, look at people living in a village, then people versus people living in a city, because they're more organized, they can create better,
and they could expand and they could help each other better, because everybody specializes, we will be physicians, we will be contractors, we will be engineers, we will take care of this and this on your own, you won't be able to do all of that. But because Allah azza wa jal puts bonds between people, so that they could relate to each other and they could know each other or you relate it to me, okay, I'll defend you, you defend me, I'll build this road, you will take care of it, you will defend it, you will learn medicine, you will learn Islam, you will learn engineering, so you will learn all of these things. And by that not acknowledgement of each other, you could grow and you
could be better and you could defend yourselves so that is NEMA or no
that is an error. So that's that's one thing leads to our full for is to take care of your own lineages. Second because your A be able to build
and accomplish what you cannot do on your own.
And there is also something else will low annum. Okay.
And that we can take it from that camera that I said is Chad because one of the solitary readings, it says literary fu
so that you would know
we would know what a couple of things. Literary foo and a chroma come in the light comes through that you would know that the best among you is the one who has Taqwa.
Because when you grow up
in a tribe, you will always think that my tribe is the better tribe. We speak better, we spend better we have the better cars better, custom, better, blank, better everything.
But when you notice somebody who belongs to another tribe, and you start talking to them
conversing. What do you discover?
Here, we're not as smart as we I thought we were like, if you think just because let's say you're white, and somebody else has a darker color, or the other way around, because you're a darker color, and somebody is white, because it happened both ways. We're smarter and better. Because you don't know anything any better. We are we're better. You start talking to them. And you say, This person is smart, and eloquent and intelligent and wise is has great ideas. So it's not possible that I am better than him because he has qualities that are better than me or a lot of people who belong to my tribe.
And especially when you start judging religiously,
we are better but you notice that a lot of people who belong to that other tribe, they memorize Quran, and they have a lot of knowledge, and they have great character. So that disproves your own theory that I'm better because they have something equal to or better than what I have.
So then, that makes sense.
Then knowledge that Maratha allows you to understand that your own racial assumptions or ethnic assumptions are invalid, so that you know them to be people of integrity. So that's knowledge that comes from that mixing. Another one knowledge Lita, Addy, foodie tadi forward. So you know what you know Allah azza wa jal through what you observe.
Because when you look at these different mixes, right? People have different colors.
And different races, and different languages, languages on their own are amazing. You bring two different languages, you don't understand nothing, not even the alphabet, but you find another community is able to converse fully and understand each other. And you wonder, how did this develop. And it's not just one language. And it's not just two, not just three, or only 100, or 1000.
All of these languages are able to communicate fully what the other person wants, and a person understands them. And he replies. All this diversity, when you look at it, it points have to what, though he's black, and he's white, and he's yellow, and he's red, but they're also commonalities. So what is it point to a common origin
and a power? Not evolution?
But common source? And who is the source?
Allah says, Oh, just so you see, in their diversity, evidence of Allah's power and wisdom. So that's what you see when you see people around, that every one of them is a testimony that that difference is a difference of Allah's power and wisdom and his ability, I created this person different and this and this and this and this and just scan this room,
no two people look alike.
And in life, other than twins, nobody exactly looks like the other person. Each person has like a different copy.
With different configurations, where did this come from?
There is wisdom behind it. And each person by the way, despite differences you can talk to them and they can comprehend you, if you manage the language.
The same reason the same intuition the same basic principles are there in every human being. So Allah azza wa jal wants this. So that through that you notice in Chroma combined Allah has come the best of you with Allah azza wa jal is the person of Taqwa not lineage.
Because lineage is not acquired, but Dakhla is acquired. Right?
And so the some of the scholars have said in that have said, he said, Why didn't Allah azza wa jal highlight people boasting about their money?
Because people favor themselves with money, right? And fame.
Why not only highlight lineage,
it says because you can acquire lineage, you can acquire money and fame.
But you can change your lineage, right?
You can have a better family, this is your family. But if you think you're better because of wealth, this other person who's beneath you could become richer. So there's flexibility but there is extreme in flexibility when it comes to lineage. So if you think you're better because of your lineage, then you're better forever.
So Allah as it is saying to what that is not enough reason for you to be better.
Only Taqwa allows you because that's what you acquire. Because somebody could say I acquire money. Doesn't that elevate me I acquire fame does that elevate me? They say Okay, listen, if you acquire money because Allah azza wa jal does say well, Elisa, Lily in sunny Illa Mercer, a human being has nothing except what he acquires oneness I also for Euro and with he acquires will be seen, meaning you can really have anything or boast about anything except what you get for yourself.
Not your color, really, you had nothing to do with your own color. It was just given to you. How could you be proud of that? If you want to be proud of something? Be proud of what what you got for yourself? So if somebody says, Well, what about money and fame? They say look, look at those who have money and fame. Are all of them pleasant people? Do they have good character? Is this something that you you would admire? Most of the time? Is it yes or not? No. So you know that acquiring money doesn't mean that you're a good person. And acquiring fame does not mean that you're a good person. So that's not something that you acquire and favors you with Allah azza wa jal, what is the only
thing that you acquire and favors you with him it is Taqwa of Allah Azza wa
Did that is the thing that elevates you? So when be that it was said that Billetto the Allahu Anhu was on top of the cab. Calling the dance up of the Qureshi is we're saying who is this?
On top of the Kaaba, former black slave on the top of the cab are calling the Adan. Then you see what elevates and what demotes.
If you're still holding on to remnants of color, then you have jehadi in you. What are the what are you holding on is a white color or a red color, or a black color or a brown color you think of yourself in those shades of color, you're a prisoner who still have some Jamelia in you, if you still holding on to gender as an identification. Gender is necessary, male and female, but as a point of pride.
I'm woman and I'm proud to be a woman.
Why?
That's ridiculous. As ridiculous as saying, I'm proud to be a male, well, what did you do to become a male? Allah just gave it to you. But you maintain your manhood. Right? You don't say what's why? No, you maintain your manhood, and you will entertain your womanhood. We don't become proud. That is just stupid. Right? Because it's not a point of pride. The only point is dukkha. And the beautiful thing about Dukkha is what? Nobody really really knows it except
Allah says,
can come and say, you know, I'm the best and Toccoa it is nobody knows this. So it remains with Allah azza wa jal in the Chronicle in the light at arco.
And the scholars they take from that, which is, I think, a question that we were asked. So it's good to answer that this point.
Alpha to fennica. Suitability in Nikka.
That is, if a man is to marry a woman,
is lineage a consideration?
Meaning does the lineage of the man has to be at least equal or superior to that lineage of the woman? The lineage of the woman does not matter as much. But as we're talking about, kind of the honor honorable lineages, someone from orangish, as the best of lineages marrying somebody from outside of Quraysh. So a man from Croatia marrying somebody from outside of Croatia, that's fine. But if you flip that, a woman who has the honour of the lineage of Croatia marrying somebody who's beneath her in terms of lineage, because people still look in the past, and still look today to those things, does this matter or not? So some scholars have said, yeah, it matters when it comes to
the man, the woman no, but the man is still matters, then he CA The marriage is still valid, but they dislike the fact that should be married with somebody who's beneath her.
But the right opinion or low alum is that lineages don't matter in Islam. Xena had been to Josh, what are the Allahu anhu, the Mother of the Believers before the Prophet Alayhi Salatu was Salam married zt and Zaid was a former slave
and the Prophet Alayhi Salatu was Salam, right? He said marier keeper. So it dispels any notions of superiority of lineages over others, whether you are from Kurdish or an Arab or a non Arab la fatale. Oribi and Allah Jimmy wala Jimmy and other Oribi in Ellerbee taqwa, the only taco that favors you whether you are an hour versus a non Arab or an NRI versus an Arab, the only thing that favors you is stuck with one or the other. Allah Azza wa salam, or whether you are white, or black or red. None of these things matter. Except tequila with Allah azza wa jal, that's the only thing that matters. And we should add to this also today, nations because some of us also are foolish when
it comes to our nations. I am a nationalist if somebody attacks my nation, I'm like attacking their nation even though we're talking about Muslims against each other. How dare you say this about us? You are this and you are that What a foolish and ignorant position to take Allah as a just as you're not better because you belong to that nation. Okay, whatever thing whatever configuration you think of, so do not think of yourself as someone who is better simply because of anything other than Islam.
Right? Because that is form of Jaya Helia. But the question was about culture.
Right? The question was about culture. Does culture matter or not when we marry?
It matters if it matters to you and it doesn't matter if it doesn't matter to you. So in some certain circumstances absolutely matters and it can break a marriage and in some other circumstances, not at all. So if the female right is okay with it.
different culture, somebody comes and proposes totally different culture, and says she's fine with a different language, different cuisine, different customs, right is each country culture is a little bit different. And she's okay with this. And her parents know that she's okay with that. Then they shouldn't stop her marrying that person. She could take it and Allah Allah, God did not stipulate that they have to speak the same, exactly the same language, they should be able to communicate, of course, exactly the same food, if they can overcome their differences, and they are wise enough and patient enough and marry whatever culture you want to marry. To man, easy enough.
The problem arises is when what when somebody proposes, and then maybe the girl says, Okay, I can marry from that culture.
Either that physically I'm not attracted to someone of that particular color color, Is that racist?
That's your right.
Nobody can determine whether you're attracted to this or attracted to that, that's totally up to you. It's within your right. Or it's a different language or a different I can I can eat their food, I can cook their food. Or, you know, the relationship with the inlaws in this culture is very different than ours, I can really kind of, you know, integrate myself in it, if you find that you can do it, you can met be married into another culture. So is this allowed or not? I'm talking here about the female is she allowed to reject a person for this or not? Yeah, absolutely. Right. And there's nothing wrong with it.
Like, what if the parents now the female, the daughter is saying, I'm okay with this man. The Father is saying no, he belongs to a different culture. Here you have two possibilities. If the Father is saying this out of pride,
and selfishness, meaning no, I only want somebody from my own culture because I think the other person is beneath us. Even though he has taqwa and has good manners, if that's what the Father is saying, The Father is clearly in the wrong.
Gear has no justification for denying that marriage simply because the cultures are different. He should allow his daughter to marry. Okay, he should has no right to stop her. But if the father is actually not doing it out of pride, or arrogance, but he knows something that his daughter doesn't know, which is that I know how different she is from that. And he know that she doesn't see that yet. If she marry, she will not be able to sustain that marriage because of the differences between them. If the father truly believes this, and he should, at that point, communicate this to her daughter to his daughter. But if he believes that and his reason is valid, then he has the right to
say no. And it's not racist, and it's not discriminatory. But he says, this is a marriage that will not last in my opinion. And I don't want my daughter to be married and then divorced. I know what she can take, just like a woman, or a man who says I don't care about money.
I'll marry anybody who comes whether he's rich and poor, and then somebody comes and he's poor. And the Father knows what she lives a standards of a middle income family. She's not really patient with going out to find work or eating or roughing it up eating simple food or cooking every day. Or or or if she does that. She's going to divorce. I know that I know my daughter. So if he rejects us for that he has, he has it's valid, right? And of course people should communicate but in terms of lineage in terms of culture, it's not a legitimate reason just on its own to deny somebody because the best is the best of Taqwa.
Then Allah azza wa jal says and that's why Allah azza wa jal says indent in Allah Eileen will hubiera Allah Azza Jin knows who's better and who's worse, not you. And Allah azza wa jal who knows who has the one who doesn't, right? Not you. And of course right when we judge whenever when we say
Taqwa really is hidden, right like who knows if he will have a loss or not?
Allah has origin right? But it has sometimes some signs. So respond to this question. If somebody comes and he says live or two people coming to
marry your daughter they're proposing. So you find that one person comes to the masjid he attends the HELOC cuz he's there in a Tara we hand Ramadan does the things right that that you approve of? You find the other person. He seldom comes to the masjid right. You look at his social media. He goes
out he smokes shisha with his friends says up at night.
You say I'm going to choose the first not the second.
That's the obvious choice, right?
Yeah. The second one tells you how do you know that the person is sincere, the first person is sincere. And how do you know that I may have more Iman than him. Just simply because I do not show up at the masjid as often as the other person. Just because I smoke she's up Patricia publicly, just because I stay up with my friends, you know, and waste a little bit of time here and there. How do you know that he has better Iman than mine?
What would you say?
Yeah.
Do you judge by what is apparent? Yes, on the one hand, I don't know how both of you are with Allah azza wa jal. I'm not I'm not here deciding that. But I have to decide based on evidence that Allah Allah has given to me and that evidence tells me that if a person is behaving properly, then I'm going to take him more than a purse person who's misbehaving. Because if you had, and again, ultimately it's up to Allah azza wa jal, but if you had the same level of Eman as this other person, then you'd be acting as good as or better than the other person. But when you're lacking that Taqwa that apparent Taqwa it gives me hints that the hidden Taqwa is not there. Now we want to argue your
case with Allah azza wa jal that you are better that you are then that you would argue with Allah azza wa jal, Allah knows you best. But if I'm going to accept witnesses, or narrators of Hadith, and each one is going to tell me I'm have Taqwa on the inside. I can't judge this.
This between you and Allah azza wa jal? Well, I can not who do NASA divide. We treat people according to the law here. That's what Umar Radi Allahu Anhu said he says at the time where when the Prophet alayhi salatu salam knew what was inside people's hearts, because Allah told him had passed. Now we don't know what's inside your heart, but we will, we will see what you do. So if you do well, if what you do is good, we will expect or think the best of you. And if you do the worst, then we will think the worst of you. And that seems reasonable.
But not Allah here to Allah Sariah Allahu Allah, Allah Subhana. Allah looks at what is hidden, but we have no access. So that's why so you can't look at sometimes what happens with the Sister Sister is not wearing hijab says, Okay, maybe how many sisters who are wearing hijab and there's do so many sins? It's it's a possibility. But is it normal for you to look at a woman who's wearing hijab that you have no access to her life and say, I expect that she does a lot of sin? Is that noble? No. And the woman who is not wearing hijab, you know, she is publicly doing a major sin.
At the same time, we admit that maybe there's a woman who does not have the hijab on that shoe could be better because of so many other things that she does that we do not know that a woman who's wearing the hijab, is that not possible? Yeah, of course, but that's not what we assume. And we put on people who are wearing hijab and niqab simply because we want to exonerate ourselves that is not right.
But with Allah azza wa jal, right, Allah knows, right? So we can just this Allah azza wa jal churches,
and that takes us into the next area.
Where Allah azza wa jal says, and it's about Iman, Pilar de la hora, boo, Amana, the nomads. They said, We believe we have Iman.
So Allah says pull them to me. No, say you do not have Iman.
Well, I can Hulu Islam. No, but say we have Islam. Well, I'm Maya Khalid Iman of here Calbee. Combat Eman has not yet entered your hearts. We're into to Allah Allah rasool Allah Who but if you obey our obey Allah and His Messenger, He will not diminish you with the reward of your deeds. Indeed, Allah azza wa jal is all forgiving, All Merciful. This is said about describing an incident where some of the nomads even though it says hola Abu, which could give you the impression that all nomads said this, but no, it's understood from the Arabic language that Allah azza wa jal could say, The nomads meaning some of them, alright, so some of them had come to the Prophet sallallahu alayhi wa early he
was salam.
And they declared their Iman they just accepted Islam. And they came and they declared their Iman and they had some demands from the Prophet Alayhi Salatu was Salam give us sadaqa and we've come to you here peacefully we did not fight you like other people fight fought you. We have Iman so they were like they are reminding him of
favours that they have done to him la salatu salam says that he did not initiate hostility accepted Islam willingly came willingly to Medina. So now in return we want something. So in that declaration of Eman Allah azza wa jal says column two Amin
say you do not have Iman. And here the people of Tafseer they are of two opinions were these people hypocrites, or Muslims. And what is being negated? So some people have said, they say no, they were hypocrites. So they came saying we have Iman Allah as it and saying, No, you don't have Iman, you say that you have Islam? That's what you say because you submit it externally to Allah as sowton. So what is Islam?
It's surrender.
So if you say the shahada, and you say I'll pray and fast and do these things, that's an external submission to Allah azza wa jal, that's the entry point. Right? And a person could do this while also being a hypocrite, right? So according to the first opinion, these are hypocrites.
They just said we have Iman Allah saying no, you don't have Iman, you only at the level of Islam that you just submitted externally.
The other opinion that says what No, they are actually Muslims, but Muslims at the early stages of Islam, and they were claiming to themselves a higher status, which is the status of iman. So you understand that Amen includes Islam and more. So after you say yes, on the first day of your Islam or deciding to come back to Allah azza wa jal, yes, I'll fast and I'll do this, I'll do this, I'll do that. You have a minimum level of iman right? Otherwise you wouldn't be a Muslim. But you're sincere. Allah is one and only worship Him. Muhammad Ali is Salatu was Salam is a prophet of Allah, and only follow His guidance. I'm committing myself to these acts. That's Islam. But how much Iman
Do you have? Small, you just have the shallow end of it. And then the more that you have, the more that you practice, the more that you know, the more that you believe your Eman increases. So that's the second stage.
And the one what tops Iman,
thy son, the love Allah subsumes all the rest so that you have the Islam which is external Eman, which is internal and includes all the actions but now are done at a deeper level with greater love and greater fear and greater hope and greater reliance. You feel it here. Not just with the body, you feel it on the inside. When you pray, you feel it on the inside when you make dua is coming out of the heart. When you see a haram that's the heart trembles. That's the Iman that we talking about. Right? that the heart is with Allah azza wa jal and Allah is with that heart. It submits to him. Subhana wa Tala, that's Iman. And Ihsan is at such a high level where it's as if you could see Allah
subhanho wa taala. Or he could see you. So they're saying that's what got negated here. Then yes, you accepted Islam.
But right, that's yes, you say that say as Lemna.
So they say that Allah Allah really teaching them here two things, pull them to aminu. Say you did not or you did not have Iman, the Imam that you claim, but say
Islam now. So he's teaching them to properly speak, but also negating their claim. But if Allah azza wa jal said, if we were to say, don't say we have Iman, but say we have Islam, it may have seemed that what they may have imagined, but they just improperly claimed it. And nobody should say that. So Allah who wanted to negate the claim that you don't have it, and to teach them what to say? So as far as Iman is concerned, no, you're not at that level. But as far as Islam, this is what you can say.
He taught them but Eman has not entered your hearts yet. And here Allah Azza realisable giving them though, because the first one
shocks them. We have Iman No.
But Allah azza wa jal gives them hope and good news. The Eman has not yet entered your hearts meaning that there is going to come a time when it will do so there is hope coming from Allah azza wa jal, but not yet for you.
So you understand that Eman the way that it develops that it needs time to develop and it needs effort, and then it can grow. But you can just claim it for yourself. And that's why some of the Salah from before when somebody were to ask them, Are you a more men they will say men insha Allah
right why men in sha Allah because in my aim, men that is me
At that level
motormen, who has done what Allah loves from him and stayed away from Allah hates the way that Allah wants to at that level? I hope so in sha Allah, but I don't affirm it to myself. Right. And some of the sellers have said to those who say, I mean, he said, Why not he say that he's in Ghana as well.
All right, that's calling for humility. They don't mean by it like I'm what man do you believe in Allah? That's not what they meant. Because if that's the case, of course, I believe in Allah azza wa jal. Do you believe Muhammad is of course, do you believe in heaven? And of course, they're not talking about the basic level, right? But they're talking about what a moment where you've done whatever Allah azza wa jal wants from you. Then they say, in sha Allah, we hope so.
So that's a proper claim, an improper station that you would give yourself, then Allah azza wa jal gives them hope, again, waiting to to Allah Huaraz, Hula, hula, let's come in America. mushiya. If you obey Allah and His Messenger, He doesn't diminish you, any of your rewards.
It's as if to say that whatever level you are at, Allah rewards you for it. And if you want to go up, you can go up.
Because if you look at your station, and if they were to look at their station and say to themselves, why am I at this level? And not the higher one? Then the answer is What did Allah put you there? Or you put yourself there?
You put yourself out there.
You're at this level, let's say, Can we feel racing? And you're at the end? The very end? Because you don't practice and you say, Why am I not the last person?
Why are you don't practice who put himself in that position? You put yourself there. So that's why Allah says if you truly obey and you listen to Allah and the messenger, you're not going to lose any of the rewards that you have. Allah will give them all to you in full. So if you want to be higher, what are you supposed to do?
Aim higher and strive more and then Allah will give you more and then you will have that Eman if you don't have it now. And so there's a beautiful saying
that says either auditor and Tarifa Malika in the Lucha xojo from the family law here in the UK.
As if you want to know what is your station and position with Allah azza wa jal if you ever wondered, consider what position and station does Allah have in your life?
So if the position that Allah has in your life is last, that when Allah azza wa jal, you're among the last makes sense right? And if Allah azza wa jal is ahead mean he is among the most important in your life. Before you want to decide anything or do anything. The beginning of the day, middle of the day Lhasa the day you're thinking about Allah azza wa jal, then you're among the foreigners with Allah azza wa jal. So you will put yourself
okay where you deserve Allah will put you where you've put yourself so Allah as it is saying that he are not gonna take any of your rewards away. And again in the Lucha, foto Rahim Allah is all forgiving and all merciful.
That is, if you are you make a mistake. You neglect something Allah is always there to forgive you and bring you back and elevate you if you want that elevation.
And that Allah azza wa jal says, in the Mon Wamena indeed the believers are only those who teach them who is really the person who has Iman. Those who believe in Allah and the messenger and then do not doubt and they strive with their money and cells in the sake of Allah azza wa jal, those are the ones who are truthful.
truthful in their claims if they claim that they are of iman. So who are they in nama meaning to exclude anybody else from that station of Eman in them and more manana Lavina Armand OB la hora soli he meaning that their Iman is deep enough. If they didn't just say,
I'm going to practice. I'm going to have the hijab on I will come to the masjid. I will just read the Quran but they do this externally, with their hearts involved.
There's a difference in the decor of what you're doing just liquor on tongue and bicker with the heart. Right? So if you say a stuff federal law and you could try it and stuff it Allah 100 times, only by tongue
and stuff or Allah with tongue and heart, very different.
reading the Quran simply because you just want to finish the Quran and that is blessed. But reading the Quran with the heart reading it as well. It's very different.
Following the Sunnah of the
offered Alia Salatu was Salam knowing that while you are doing it, you're being rewarded and being close to him Alayhi Salatu was Salam, and obeying Allah azza wa jal, that sunnah matters, versus somebody who was doing it, because it's a habit because so and so is doing it, because it's expected of me. Maybe all these could be good reasons here and then, but the one that comes from the heart is very different. So m and o meaning that their behavior and their life and their obedience to Allah comes from a deep love for Allah and love from Mohammed Ali, his Salatu was Salam. That the matter to them
through millimeter taboo after this love, they did not doubt. Because guess what, when you say, you believe you will be tested, left and right, up and down.
The shaytaan will see you and I will launch a campaign against you will terrorize you in your dreams, maybe you may not face all of this, but in your dreams, in your waking hours, will come to whisper to you, you're this and that, try to corrupt your intention, you know, rile up people against you. He will do whatever he can and you will be tested and your Eman will be tested. And if you surrender to these tests, then your iman will waver and you will start doubting. So know those who are so steadfast that they continuously do not doubt. And that means that you're holding on to the reins of Eman just like you're holding on to a horse rein. And you're marching and racing as
fast as you can not paying attention to these distractions left and right.
And you don't doubt and if doubts is going to creep up, you deal with it. Because he had the tools to deal with it because you read the Quran and you understand it.
And you don't stop reading the Quran and you read the Hadith and you understand it and you practice there is Salah, and there is fasting and if you feel weak and vulnerable there is DUA and there is sadaqa. And there is humility to Allah azza wa jal and there is increased a Bader and you stay away from the Haram and you stay away from suspicious matters and you stay away from temptations. So you keep yourself continuously away from doubts. Then your Eman survives, but your Eman is going to be tested, sometimes tested in ways where
the Haram would become come so close to you is the easiest thing to grab.
And the halal seems to be running away from you.
And Allah has voted is testing you at that moment. Right? The Haram is right next to you.
And you could take it.
So are you going to leave it for Allah sake or not? Here is where the believers win and prevail. And those who are shaky in their foundations of ima and then they will waver and they will falter. So that's true Iman, and then Allah azza wa jal says, and that is a requisite a foundation of having Iman and having dukkha or Jaha do they continuously strive with their money, and were their own selves, that if that jihad is missing, then Iman is missing? You must have jihad.
You must be fighting with your money as your money is fighting with you. Sadaqa
he must give sadaqa you must give it so that you would love Allah more than your money. We're not saying that you have to give large portion of your wealth, right? But continuously, when you hear a cause pleasing to Allah azza wa jal you give. And when you find yourself favoring wealth over Allah azza wa jal, he put that wealth aside, and detach yourself or maybe even if you are strong enough, give away that thing that had distracted you so that you're not distracted anymore. That this is what numeral the Allahu Anhu would do at times. If something takes hold of his heart that he owns. He gives it away.
He gives it away. Right? It's like he had
an animal. It could be a camel or it could be a horse.
And it was a beautiful thing.
And I understand we're not at the level of a model the law I know for us to be able to do this, but keep it in mind.
So he gave it away or sold it very cheaply. And you say why? He said, I admire it, but I also know that I'm always thinking about it.
So he just gave it away.
So sometimes if you find yourself, your heart, especially racing towards the dunya and things are
You know, out of control, pull it back. Don't go to that place. It's not necessarily a haram place, but it leads to, don't go to that place. Don't watch that thing. Don't talk about these things. Like if your cars or your obsession, sports or your obsession, I'm not talking about just casual conversation, obsession, right? Whatever it is. Gold is your obsession. Investment is your obsession, something that kind of steals your mind. Not something that you do something that steals your mind away. You need to detach yourself from it. That's jihad. So that you have the upper hand not that thing. So yeah, how do we M Wiley him and also with their own cells? You have to give part
of yourself to Allah azza wa jal. It's 945 Right?
No, I'm saying the Salah 945. So you have to give part of yourself to Allah as
Okay, as you give part of your money. So what part of yourself Had you given to Allah part of your comfort
so part of that to Salah and part of that is Salah while you want to sleep, fidget and what comes before Fajr Salah when you're busy, concentration or other other things that are pressing, but you dismiss them to focus on Allah azza wa jal, Quran over social media or TV or internet or anything else.
Reading over friends, all right, meaning like you actually are sacrificing giving something from yourself to Allah azza wa jal, because how else are we going to be like them? Like they actually sacrifice their own lives? Or if they did not, they risk it. They risked their own lives. Meaning I'm willing to give this to Allah as though it will take all of it.
And when you can say that you're Allah, take all of it if you become free.
Because believe it or not, we're living in this dunya as slaves. You believe me? We're living as slaves. There's always something enslaving us. It's mostly money. But there's always something that is bringing us down. We're living as slaves. Not until you can say to Allah, take it all. That you've liberated yourself, and now you're a free man. I could leave all of it for Allah azza wa jal, but maybe I cannot do it now.
But maybe if I keep this as a goal, one day I'll be able to do it or if I have that as an intention, and I'm striving towards it, Allah rewards me for trying to
but you have to give up things for Allah as Odin and then Eman becomes dear, and valuable and beautiful because you've sacrificed for it for millennia turbo Jaya hadoo he says Hola, Iike Homosassa the Akun these are the people who are truthful.
Then Allah azza wa jal by the way I mean, we have just maybe two is three eyes but they're very short.
If we have questions, I'll stop now. Because it's more important to answer your questions. Do we have questions?
Yeah, so Okay, let me stop now. Inshallah see just don't see how many questions you have. So yeah, further
No.
Quran is on mutawatir now, so you want the difference between the Miani
Where do the theoretische shad that come from? So, in with the letter means that there is an ample enough number of people who have narrated this particular era that were absolutely confident certain that the Prophet alayhi salaatu wa salaam said this. So this this good, good strong condition that all the people have played I have put down that that's the way that we can know that this is a Quran. Now, you understand that some of the Sahaba they had their own Quran mean Quran in what copies of the Mazel Tov and sometimes they will write to see it next to it right. So, sometimes this gets transmitted as well,
but it does not acquire till October. So, if numerous owed read this
and has an embosser you read this Mudra had read this, but his singular right yeah, the mafia.
There is not a lot of people are reporting it but one or two all the way to them. So you look at it you say okay, it lacks the strength of an accepted Corolla. So what is this? They say singular Shabda. Right. It's by its own. So what do you get from it? It sometimes lends you insights into another Tafseer because the when we they write these things, we arrived them in terms of Tafseer right. Something before the idea like universe owed would famously do this right and others see he will write something before an idea or after the AI or above
something before an A or after an idea. So what is this because you look at any you say it was this a different Quran was it added No, but he's writing it if see, but a person who comes and hears it from him or looks at what he had written transmits it, it gets kind of included as what it was in his hulshof. But he did not intended as a Quran, but as a Tafseer so that's, that's the easiest way to explain it.
That's okay. Does it remove any doubt insha Allah that personality isn't it's not a big deal Yanni Insha Allah, you will find it in some of the books of Tafseer they're aware of it, they'll say this is the era of the Joomla horror or this era that is mutawatir loss of the year or what have you. And this is by reported by so and so until another recorded so they're aware of all of this, but they understand what is the Quran that is to be read in the Salah, and we say this is the exact words of Allah azza wa jal and what it has come from somebody else that had lost the power of Akira, right now Allah you don't read it in the Salah, or you don't read it in the Salah, but it's beneficial in
terms of as I said, that if I see or if it goes along with the Quran itself.
What's the definition of
a measure of
how good we are?
So how can it be like how do we gauge ourselves in terms of
numb so how can we gauge ourselves in terms of dako of Allah azza wa jal if this is how we met her in the eyes of Allah azza wa jal. So, the turquoise is sold antigen Allah vena cava either Billahi with higher so you put a barrier between you and the punishment of Allah azza wa jal or as a warrior Rudy Allahu Anhu explained that he says if you were to walk on a on a on a path that has thorns and harmful objects and on it, he says, What do you do? He says, You I would lift up my garment and select my steps carefully. So I do not step on something that harms me, is that stucco? So it means that when you want to do something, you ask yourself, what is it that Allah loves? And you do it?
What is it that Allah hates and you avoid it? What is it that Allah what is it that is suspicious? You stay away from it, because if you put your foot on something that is suspicious, you're likely to hit something that Allah hates. And if you live like this,
coming close to Allah azza wa jal through what he loves, and staying away from what he hates, then you've avoided Allah's Anger and you've earned his reward. subhanho wa taala. That is the essence of Taqwa. And the more that you do it, the more than Allah Zota will elevate you in the ranks of Dakhla. So the taco of course, is taqwa in the heart. And taqwa in the body is not only the heart is not only the body and that's important that because they need to compliment you they each other. Sometimes people will say or decoy in what we do, but there's also taqwa, in terms also what we talked about suspicion, thinking the worst of your brother is also contrary to taqwa, thinking the
worst of Allah azza wa jal objecting to Allah in your heart even if you don't say anything but in your heart objecting to Allah azza wa jal refusing to submit to Allah and his messenger in your heart, even if you didn't say anything that's contrary to Taqwa submission to Allah azza wa jal inside and with the tongue, and also with body. That's the taqwa that Allah azza wa jal wants from us right? The full Taqwa is only known to Allah azza wa jal but when we need to judge based on what is apparent we judge based on what is apparent or low Allah
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None so judging the Tukwila as he said, America law fake knowledge is essential in knowing what Allah whatever Allah hates, so you can avoid it whatever Allah loves, so you could do it. So Toccoa without knowledge is very blind you wouldn't know and also tucked away in a building to judge whenever we need to do that other people you need to have the right measure to understand what is it beloved to Allah and what is not. So knowledge is essential in that part as well. I just want to get one more question because you had your hand for that. Yeah
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Paulina Salah Tijuana Sookie OMA haoma Murthy la hora bill I mean What about it? You say that
yeah, so it agrees what we talked about right holiness Allah Tijuana Suki, OMA haoma Marathi Linda Arabella Alameen Baraka Luffy so this is that complete, disavow all of whatever you have and giving it all to Allah as origin so all of my salah and all of my new sickness is the slaughter whatever you slaughter to Allah as
well Mahayana Marathi, my living and my death all of it belongs to Allah azza wa jal. So that's the complete surrender that we want to Allah azza wa jal until you don't think that you own anything of yourself, all of you, belongs to Allah azza wa jal, all of your time and all of your money and all of your waking hours, all of your effort all of your energy comes from a member's pan Allah to Allah and should be really give be given as a gift to Allah azza wa jal. So when you reach that stage, then you have released yourself from Obaldia servitude to your own self, and he become a servant of Allah Zota truly, so then you will know that you will do what he loves, and you'll stay away from
what he hates. Now free from your own Hawa. See your Howard is not the thing that is guiding you but Allah so
full submission to Allah as medical law if you come so soon should we stop here? sha Allah and sha Allah Baraka la vie? Come Subhanak along with him because shadow Allah in that stuff
hamdulillah