Ali Hammuda – Building the Quranic Community – The Impact of Quran

Ali Hammuda
AI: Summary © The title of the Quran is discussed, highlighting the importance of establishing a wholesome society and creating a society of peer. The surah describes a community focused on establishing a society of peer, while highlighting the need for everyone to act in a way aligns with their values. embodyment is emphasized, including giving back to the earthly rock and not being too afraid of others. The importance of preserving people's honor and integrity is emphasized, as well as the need to restore harmony and peace in the prophetic. The speaker also discusses the distinction between inner and outer, including the importance of effort and sacrifice, and the need to embody those who value their own spirituality.
AI: Transcript ©
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umbrella hamdulillah the salah Allah rbdigital kita Ebola Mia Charla Hua Allahumma salli wa salam ala Nabina Muhammad in Alma Goethe, Iraq nothin Delilah Amin while early he was so happy a Gemini in what about Salam alaykum Warahmatullahi Wabarakatuh welcome to our series on the Quranic community. Now, the reason we've called it the Quranic community is to try to re establish this exemplary community that existed around the Prophet alayhi salatu salam, one that was cultivated and nurtured on the Quran, a community that understood the relationship between Eman and behaviors and manners and characteristics a person's ethics in an age where Subhanallah many have started to see

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religiosity and being practicing as something detached from Iman.

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Now, in order for us to create or recreate this Quranic community, we will in sha Allah delve into a surah in the Quran that is known for being beyond a University of ethics and realizations and realities. It is the 49th chapter of the Quran, Allahu gerat, the apartments, a surah that appeals again and again to a person's Eman to establish this wholesome society, one that has ethics in every sphere of that society towards Allah and His Messenger towards one another towards collectives of people in their presence and in their absence. It is one that shows the interdependency between luck manners, and Eman. And it shows how the two can never be separated under any circumstance.

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It is a Surah. That also shows us that Eman is beyond being a claim or a dress code or a superficial narrative. But Eman

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loosely translated to believe but Iman is speech and action and belief. It's a wholesome term covering all of these elements put together

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is something that requires earnest effort, and struggle and validation. It's not something that just comes with claim.

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The Surah starts by requiring that a person truthfully puts Allah and His messenger first meaning ahead of a person's own inclinations or desires or appetites. Then, it goes on to show us how this particular realization

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will permeate into every part of the society, starting off with the leadership, and then coming down to touch everybody individually.

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It tells us that Allah and His messenger are first meaning ahead of the leadership ahead of the individual people in that community.

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Even the leadership are subject to Allah and His messenger. And the only difference between the leaders and those being led is that they have been tasked with dispensing the will of Allah subhanho wa Taala and His Messenger on earth. Because the leader is also a subject of Allah and His messenger Allah, His Salatu was Salam

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of the leaders structural priorities in the community is to establish social justice between people.

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It is to systematically create an environment where people's honor and integrity are both preserved. And then people will reciprocate this and preserve one another's honor and integrity.

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hearsay and gossip are very feeble grounds for drawing judgments as we will learn in sort of moderate

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and very feeble grounds to accusing your brothers and sisters in Eman. If they emerge from a movement, let alone if they emerge from a person who has little or weak Iman known as the first.

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We will learn that nonetheless. If a person impulse

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Have li reacts to gossip and hearsay. And say for instance, attacks, his brother or sister in Islam and a fight breaks out what we do to resolve the fight the conflict in order to restore harmony and peace in the prophetic community.

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Even if your fellow Muslim is mistaken, we will learn how he or she is your sibling in truth, meaning your brother and sister. They are by the dictates of their Eman again, a word repeated again and again in the Surah. They are your sibling closer to you than the siblings of blood or biological siblings. Because whilst biological siblings can come apart for various reasons, those of Eman are firmly bonded by that institution. Subhanallah

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we learned that physical conflict can be preemptively stopped. How if a person not only regulates the exterior, meaning their exterior interactions with people, what they say to them, what they do to them, but regulate that inner feelings about others.

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Thus, don't upset your siblings by belittling them, or offending them, or labeling them in their presence as we will learn.

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If instead you are in their absence, don't back bite them. Don't slander them.

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Because doing so is the same as eating their flesh when they are dead, as we will learn in Surah Al quadrate. But it goes on to tell us to even weed out those negative sentiments you may have in your heart, towards your brother, or towards your sister. So don't even suspect evil about them suspect what is best. Assume they intended good when they made their statement or they did their action and don't spy, meaning don't scrounge around for their faults and look for their deficiencies in order to find something to condemn them with. So all of these are wholesome ethics in their presence in their absence with individuals with communities, what we do with fights break out, and so on, and so

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But we also learn that there are no grounds to be lit to your brother and sister.

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Because the true value of a human being is with how much Taqwa or God consciousness. Again, again, a loose translation there exists in the heart. And the secret of Taqwa is that it is hidden. It is not something available to us. Nonetheless, it is the distinction in the eyes of the king of kings as our gel. So there is no real basis upon which to be lit to others, because we don't know what the true value is in the sight of Allah subhanho wa taala. So the surah teaches us that, along with these ethics that we need to embody, there are no grounds for us not to not to embody them, because those they are directed towards maybe better than us may be higher in the sight of Allah subhanaw

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taala. This is really the ultimate distinction. There is no distinction besides this everything else will perish.

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So Eman is both inner and outer. And it involves a substantiation process through effort and through sacrifice. How do we learn this? The Surah then concludes by reminding us of the true mean own, the Companions, the mohajir own and the unsolved those who embodied Eman and they strove and struggled with the messenger Allah he's salatu salam, and Allah subhanho wa Taala compares them to the new adherence to Islam who said Amana, we also believe and they came later on in the Sierra, they did nothing of the struggle or the sacrifice. They used to cause trouble in Medina. Nonetheless, they used to stay home and boasting a nice to boast about their Eman and Allah subhanaw taala reminds

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them in Surah Al gerat. Let me show you what a man is. Email is all of these matters, starting with not putting Allah and His messenger first. Then sacrificing and struggling and not to be littling and not defaming and not backbiting and surrender.

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During your wealth for the cause of Islam, like the companions did the mahadji rune and the answer those who gave up a reviled circumstance in the pre Islamic ignorance known in Alger Helia, and gave up a life of restriction and difficulty, and one of not knowing their Creator as our gel to the most satisfying feeling of Eman and connection with Allah subhanho wa Taala and thermo superior social order that Allah azza wa jal set out to them, one that connected them to their Creator after years of ignorance and disconnection and nonetheless, they are the primary primary beneficiaries. Not only will they benefit from the ethics in Surah Al gerat, but Allah subhanho wa Taala on top of that

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benefit will give them Jana Subhan Allah and that's why Allah says towards the beginning of the surah for them mean Allah He when Jana, it is a great bounty of Allah and a blessing. The Surah tells us that if we embody the ethics of Aloha gerat We are the primary beneficiaries. So in other words, because we are benefiting, that is enough attainment. But nonetheless, Allah subhanaw taala is telling us I am willing to give you Jana and recompense and rewarding the earthly rock for what will benefit you to start with anyway. Foot Lamine Allah who when it is Allah is greater bounty, what Allahu Eilene will Hakeem and Allah is the own our the most twice.

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So in sha Allah Chudan with us for these episodes around surah Taha gerat In our attempt to glimpse some of the ethics that the surahs so profoundly outlines and some of the realities and some of the realizations, we will reflect on some of its meanings, outline

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the meanings of the verses in sha Allah, and discuss some of the subtleties in the language, but even the Lehi Tyler, stay tuned with us we ask Allah subhanho wa Taala to allow us to embody the ethics of Allahu gerat and to allow us to re establish the Quranic community, while hamdu Lillahi Rabbil aalameen.

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Be means

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