Musleh Khan – Tafseer Suratul Fatiha – Verse 4 #2

Musleh Khan
AI: Summary © The segment discusses the concept of rabada, a term used to describe actions or behavior, and the importance of fear and submission in Islam. It also touches on the importance of love, the "naive" phrase, and the "hasn't even" act of worship. The segment concludes with a discussion of the Rebellion and emphasizes the need to be mindful of one's actions to avoid consequences on others.
AI: Transcript ©
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The next point here, brothers and sisters is the word rabada. The word rabada iaca narrowboat, this word narrow boydton. It comes from the verb ABA, ABA means to worship. But linguistically, ABA means a number of different things. But just for the sake of our discussion, the word ABA, ABA, it actually linguistically means to follow something. And this is why some of the scholars, they've said that the path like a sidewalk that people use, it's called a matter bed. It's a place where everybody walks, and everyone is following the exact same direction. If you were to walk the opposite direction, what's going to happen, people are going to collide, in other words, there's

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going to be a flaw, or there's going to be a problem. And that's why we're called a bit over called slaves of Allah. And the reason why we're called slaves is that we turn our direction and we follow every command that Allah azza wa jal gives us. We follow every single rule the best way we can, that Allah legislates and gifts to us. So this is why a lot so agility uses this word a can Our abode. It's really interesting. Allah doesn't even say he can, you know, he can will clear a lot. So agile doesn't say that you're the one that we obey, or you are the one that we are sincere to. He doesn't use any other word, he can avoid. The word rebounder. The word event

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is derived from the word as we said, our other than, are you bad or worship is a very comprehensive term which refers to everything, inwardly. And outwardly, sorry, better refers to everything inwardly, and outwardly, inwardly, meaning how we think about Allah, the thoughts that we have of Allah azza wa jal, if we think about if you know you see a strong storm in front of you, that should cause you to think about the authority and the power of Allah azza wa jal, it's a panel, you can just wake up one day, and you just never know what the weather is going to be like. And then the following day, again, the weather may change. Today, the ground is still tomorrow alarm may cause

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the ground to shake or to move. So this shows the power and the authority of Allah subhanho wa Taala. inwardly when you think about this, you think about it, it becomes an act of worship. This is why we have so many ahaadeeth we have so many narrations about doras of when you see the sky of doors, when you see a beautiful scenery of doors of so many different things, so many different ethicality The reason why it all goes back to that inwardly relationship that we have with a learner so Magellan Of course, outwardly. This, of course is referring to our actual actions or acts of worship that we do.

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Also, the word or EBITDA must have a couple of things. Number one, it has pillars. It has pillars, and the pillars are four, actually, their five the pillars of their very bad, our five number one is muhabba love, to love Allah subhanho wa Taala that is a pillar of the act of worship, a pillar of every bed. And what does that mean? When you say that muhabba or Love is a pillar of our iba. It just simply means that when you worship Allah subhanho wa Taala you should love doing it. So a person shouldn't worship Allah azza wa jal, just because they have to. This goes against the whole essence of worship. And even according to some scholars, the worship doesn't even count. Imagine if

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you just pray Sala, but you just do it because you're like, man, I have to pray. So I don't have any choice in the matter. Some or lemon say doesn't even count, because it goes back to your intentions and your intentions are not in the right place for that act of worship. In addition to that, one of the conditions of a valid Shahada is the love the Shahada is muhabba itself is that you love the Shahada itself, you love Allah azza wa jal, and in addition to that you love to worship Him. So the first pillar of every battle is to love that act of worship. Secondly, we also have hope. That's the second pillar of a bad is hope. Why is hope, a pillar? You hope that insha Allah as you worship

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Allah azza wa jal that Allah is going to reward you and Allah is going to forgive you and Allah is going to make your life easy for you. So this is a whole

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that you have in that act of worship. It's very very disliked for a person to just pray and not have a header or not have a mental goal in their mind for something that they want from that act of worship not only pray but Dora or * or anything like that, you should want something out of it because the rewards are infinite, that rewards me never ends. So you should have some kind of hope that Allah is going to change my life. And Allah azza wa jal is going to make me a better slave and Muslim at the end of the day, you know, Subhana Allah, imagine you're getting all of this just from ear canal. But we haven't even gotten to yet what yet kind of staggering yet. This is just the first

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half of the verse alone. All of this is mentioned in various Tafseer books, especially from where I've extracted the material was, of course, the Tafseer of an amount of code to be. So we have the second one which is a hope. Then the third pillar, the third pillar of very bad is fear is fear. Now don't translate this as taqwa. This is how Allah azza wa jal, it's two different things. taqwa does not mean fear. Top one means to protect yourself from the Isaiah or the punishment of Allah azza wa jal, taqwa comes from the word we hire will call you, of course means to protect yourself from something. This is why if you're in your house, you close the door and you lock it you turn on the

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alarm system that's called taqwa. you're protecting yourself, you're protecting your family and your merchandise. you're protecting it from the dangers that lurk outside. So here the fear that we're talking about is you have a spirit, a physical type of fear in you, that you pray so that Allah azza wa jal doesn't punish you. You worship so that Allah Allah azza wa jal doesn't punish you in the hereafter. You worship and you do the right thing so that Allah azza wa jal doesn't cause your life to be extremely difficult or to take away or to test you and that sort of thing. And even if Allah azza wa jal does test you by worshipping him out of fear, it entails that insha Allah Allah will

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make those tests easy for you. So it's very important brothers and sisters, you know, when you do your acts of worship, you just you not only do it because you want something good out of it, but it it within your heart, mentally as well. You have that sense, or that level of fear that some handle if I don't do it, how can I go on the rest of the day? Can you imagine this state of the people who don't pray? Can you imagine their state of mind what has happened to them a lot so which may have stamped their hearts may have stem their eyes may have stemmed their ears, they just can't seem to see any goodness, any goodness in the things that they do. They can see the darkness of not being

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able to worship Allah azza wa jal. This is why the Prophet sallallahu alayhi wa sallam said, that Salah is the pleasant coolness of my eyes, I find pleasure in it. The prophets I send them finds pleasure in praying. So this is extremely important. So we have a hope. Then we also have the next pillar of very bad is submission submission to Allah azza wa jal. And again, this emphasizes the point that we've been discussing is that every single act of worship we submit ourselves to Allah azza wa jal and this is why you see the verse in Surah, Al anon Paulina Salatin, my prayer, why new Suki and the the slaughter the animals all of these things? Why am I here i a woman warmer manatee

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and my life and my death, all of it lilla everything goes back to Allah azza wa jal, and it's interesting, it doesn't say, Leo Robbie, or it doesn't say Allah, it says Linda, and again, it has that lamb that lamb will inhabit that we talked about when we discussed al hamdu Lillahi Rabbil alameen, which means to to establish possession or ownership to an object. So all of these things belong and they are owned by Allah azza wa jal lillahi, Rabbil aalameen. And then finally, is the last pillar of the Rebellion is humility, humility, when a person worships allies, so again, it shouldn't cause them to be more prideful, it should actually cause them to have some humidity in

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them, it should actually cause you to become more calm, more pious, more quiet, more soft spoken, all of these different things. And this actually is more so for the women than it is even for the men. The men we are ordered to have humility Don't get me wrong, but for the women, the the level of humility is much higher than it is for the men and simply this goes back to their attire, this goes back to their hijab, this goes back to that physical attire, that what they represent should be a representation of humility, softness and kindness from them. And this is why their voices

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There's so much emphasis on the level of their voice, the way they dress and what they choose to wear, all of these things are emphasized so much for the woman moreso than it is for the men. However, for the men, we are not excused from this in any way, we also have a level of humility. And this is, it really makes you cringe that when you meet some people, when you meet some Muslims and so on, and you talk to them, they're very aggressive in their words, they're very aggressive in their etiquettes, very aggressive in the way they speak to. And it's like the first time you meet them, and it's the last time you ever want to meet him, and then you start avoiding him. It's like,

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I don't want to talk to that guy anymore. I don't want to be around that sister anymore. That person is this or that person is that, and this is why the Prophet sallallahu alayhi wa sallam told us that early on rhodiola, Han was so shy that even the melodica even the angels were shy of him. So that shyness is a part of our Amen. And the prophecy. silom also mentioned in another Hadith, that shyness is part of our Amen. It is a part of our demand. So a person should be very hesitant, they should think twice before they speak about issues, they should think twice before they give rulings, they should think twice and humble themselves as much as they can. All of this goes back to the bad.

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If you see a Muslim do something wrong, you should think twice of the method and how you approach them, not the purpose of approaching them. We all should approach or we all should try to correct something wrong when we see it. But in the method and how we do it. Sometimes you may have to think twice and say maybe it wouldn't be a good idea if I just go up and tell him that it's hard on but maybe I should go up to him and talk to him privately and say look, I want to talk to you after school I want to talk to you so and so and this is why all goes back to humility.

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