Channel: Navaid Aziz
Series: Navaid Aziz - Tafsir of Juz Ama
In an hamdulillah
when I was a Bella Himanshu Dorian fusina woman CIT, Anna Anna, Maria de la dama de la la, la la la, la la la la la la sharika was Sedona Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Am I bad? My dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
When you think about Islam, a lot of the times we get focused on what the wordings of Islam or so we'll learn about what Allah subhanho wa Taala says in the Quran, and we'll learn about what the Messenger of Allah sallallahu wasallam says in the center, and then what will feel to realize is that both of the Quran and the Sunnah, they have motives behind them, meaning reasonings. Why Allah subhanho wa Taala revealed to these verses and reasons why the Messenger of Allah sallallahu alayhi wa sallam said these things. Now this concept of motives in Islam is known as no cost to the Sharia. Meaning what are the objectives of Islamic law? Or what are the objectives that we're trying to
attain through these verses and through these Hadith, and when you study mecosta, the Sharia, you will see that this is the Sharia with now in its entirety, it came to observe and protect five things. It came to observe and protect five things. Does anyone know what those five things are? I think we mentioned it maybe in that sort of idea. The Sharia came to protect five things. Go ahead.
Okay, life, sanity, wealth.
Sorry, the dean, okay.
And you don't remember the last one?
lineage or, there's a delay from the last one.
You forget the last one stick with five. This video came to protect five things. The first of them without a shadow of a doubt is human life is human life. So you'll notice that all of the laws of this city are all the verses of the Koran, all the Hadith, they will call it the came to protect human life. The second thing is that it came to protect the deen it came to protect the religion, it came from protect one's Africa in particular. The third thing is that it came to protect one's intellect, it came to protect one's intellect. The fourth thing is that it came to protect one's wealth, it came to protect one's wealth. Then the fifth and last one, this is where the scholars
differed. So the first four there are agreed upon that this is what the idea came to protect. But the fifth one, this is where the scholars differed. They said number five is either honor and integrity, honor and integrity, or progeny, the lineage and continuation of human life. They said this is what the fifth and last one is. Now what I want to do here is let us focus on these five things. And let us talk about how Islam actually came to protect these five things. So how did Islam come to protect human life? Who can give you an example? How did Islam come to protect human life? Actually, I'll give you the first example and you can give me the rest. So when you look at its
human life, how did Allah subhanaw taala preserve human life? So he prohibits killing? Okay, so the fact that Allah subhanho wa Taala made haram killing is an indication that human life is sacred, and is meant to be protected. The fact that Allah subhanaw taala he says in the Quran, that whoever saves one life, it is as if he has saved all of mankind. So it encourages people to save the lives of others. The fact that Allah subhanaw taala encouraged us encourages us to take care of the weak and the oppressed, and those that can't defend themselves. So these are all ways that Allah subhanho wa Taala shows us that human life needs to be protected. So now how does Allah subhanho wa Taala
preserve the deen? How did Allah subhanaw taala preserve the deen?
Give me examples then go ahead.
Excellent so by the sending of messengers, this is how Allah subhanaw taala preserved the deen that there was not a nation except that Allah subhanaw taala sent them a prophet and messenger excellent What else?
He sent books excellent. What else?
is preserved by
Okay, so the science of narrating Hadith and the narrating of the Quran, that's how the Dean was preserved. But you'll notice that even simpler things just like praying five times a day, why did Allah subhanaw taala legislate five times a day? Is it because Allah subhanaw taala benefits from us praying five times a day? No, it's not. It's to preserve our own faith that if we did anything less than that, how would we retain our Islam and you can see that we're already selling
Struggling with five times a day. So imagine if Allah subhanaw taala made it less, we'd become even more lazy with it, we'd become even more lazy with it. The third one, intellect. Go ahead. How did Allah preserve the intellect? The previous one? You can give me more examples later but give me an example of how Allah preserved the intellect.
Think about something I'm about to drink, or not drink.
No intellect, intellect. How did Allah preserve the intellect?
Go ahead, motion
thinking about the act of drinking. What is something that allow me to hold on
your IDs? I'm asking you alcohol? Yes. So the way Allah subhanaw taala preserved the intellect is by prohibiting alcohol. Anything that is intoxicated is automatically prohibited in Islam, because you're you're no longer conscience of the conscious of the actions that you're doing. Allah subhanho wa Taala preserving wealth, how is wealth preserved?
I need some new examples. Our brothers in the back How did Allah preserve wealth?
Give me specific examples.
interest, interest. So the fact that Allah subhanaw taala made interest hard on is the way that our wealth is preserved. Interest being hard on is the way that wealth is preserved. How so that through interest, you see that economies are destroyed, people become greedy, and people start to hoard hoard wealth and abuse the poor as well. What's another way that wealth is preserved? Go ahead. Exactly giving of charity that when you give wealth to the poor, this increases stimulus in the economy and thus they are allowed to spend then the last one, which is either integrity and honor or the preservation of human life, you'll notice that Allah subhanho wa Taala prohibited the
concept of abortion. And this is to help you know the continuation of procreation And likewise, living with integrity and honor the fact that Allah subhanho wa Taala prohibited backbiting and making fun and scoffing and belittling all these things are prohibited because it comes to protect integrity. Now the reason why I began with this introduction is because this soda that we're about to discuss today with the lights Allah Sultan marone is just about that, how Allah subhanho wa Taala is preserving several things through the sudo Allah subhanaw taala is preserving several things through this surah. So let us start off with the title of the surah. The title of the surah is L
marooned looking in the various books of Tafseer, I did not find a different title for the sutra. So he pretty much agreed upon that the title of this sutra was sort of tomorrow. And in terms of the reason of Revelation. Likewise, there was no specific reason of revelation of this surah there was no specific reason and revelation of the surah. However, the scholars of Tafseer mentioned that this surah is addressing the ills of a community. Now you have one of two options here, either the community in Mecca or the community in Medina, which community is this addressing?
And Makkah why.
Excellent. So it is a Moroccan surah as the vast majority of Sutras, in the 30th, Jews are more consumers. And you'll see that the McKinsey in particular, the correlation, some of them had these illnesses in them. And this came to show the integrity of Islam, that you accept Islam, and it brings these good characteristics with you. So even though there's no specific reason of Revelation, it came to address the social ills that were partaking in the Muslim community or with the people of course. So let's start off with the very first verse, where Allah subhanho wa Taala says, Our eternity you can do within that have you seen the one who denies and then a dean will explain what a
dean means. So here Allah subhanho wa Taala he says, Have you seen the one, so in when we when we see such verses, naturally you will assume that it is addressing the Messenger of Allah sallallahu alayhi wa sallam, because this Quran was revealed through the Messenger of Allah. However, it's not restricted to the Messenger of Allah sallallahu I never send them alone, but rather it addresses every believer who believes in the Quran. So Allah subhanho wa Taala is drawing our attention over here that focus and observe on these things focus and observe on these things. So the very first commandment over here is that Allah subhanaw taala is asking us to observe the states of our
communities and the states of people in particular. Now, a general notion comes up, which is we do not have the right to judge we do not have the right to judge. And this generally speaking, is a very true statement that we cannot say, who is going to gender or who is going to jahannam or who is you know, going to die in a good state and who is going to die in a bad state. However, Allah subhanho wa Taala asks us to assess things. So you have to look at if something is good that you partake in it or try to improve it, and if something is bad, then you have to try to fix it. So you notice that the difference
Between judgment and assessing. So here Allah subhanaw taala is asking us to assess the state of our communities, the states of the people, and most importantly, the state of ourselves, the state of ourselves to make sure that we don't fall into these crimes. Allah the UK, we will be the one who believes. So, you know, Kevin, is to lie, it is to lie. When someone says a lie, you say, Kevin, that he lied. And when does someone does the job of the dean, then they have belied that concept, they have belied that concept. So meaning that they do not believe in it, either in its entirety, or in its proper way, either in its entirety or in its proper way. And then Allah subhanho wa Taala
goes on to use the word abdeen. Over here, he goes on to use the word Deen over here. Now we mentioned in Surah Fatiha when Allah subhanaw taala uses the term Malik el Medina, Master of the Day of a dean, what it meant. And we said that the word Dean comes from Ghana, which is the way you treat something or the way you interact with something. Now over here, the normal understanding of a dean would be the one who belies the religion or deny an Islam or belies Islam as a way of life. But in reality, this is not what is being said. In reality, this is not really what is being said. If you look at what our predecessors said about it, then they came down to one of two opinions. The
first opinion was about the live in our bus, Abdullah bin our bus. And I believe in our bus says that a dean over me over here means that he is the one who denies the commandments of Allah subhanho wa Taala. He is the one who denies the commandments of Allah subhanho wa Taala. So firstly, either this person will say that Allah subhana wa Taala did not say this and did not legislate it. Or you'll take a second approach, which is much more common, that even if Allah said it, I don't care that even if Allah said it, I don't care. And this was the opinion of Abdullah bin Abdullah, the Allahu anhu, on Hama. And you'll notice that he was the only one who stated this, and then the vast
majority of scholars, they took a different approach, but it had the same consequence. And a different approach was that the one who is denying the dean over here is the one who is denying your mood Dean is the one who is denying your Modine The one who is denying the Day of Judgment, the one who is denying the Day of Judgment. And this is when you get into an introduction to two things. One the objectives of Islamic law. And that is that when Allah subhanho wa Taala legislates your deen or belief in your Medina, it comes for a purpose. that the reason we believe in the Day of Judgment, it has a greater motivation behind it, that we do righteous deeds, we stay away from oppression, we
stay away from bad deeds, because at the end of the day, Allah subhanho wa Taala will compensate us for what we did. So you notice over here that Allah subhanaw taala, he begins with the concept of belief over here in the Day of Judgment, because it is through the belief in the Day of Judgment, that all of the deeds that come thereafter, after this verse will either be rectified, or they will be in a an utmost failure and you know, a cause of destruction. It is through that act of belief. So this is your first introduction into the concept of how Allah subhanho wa Taala preserved the actions through faith. And now the objective of belief in the Hereafter is the doing of righteous
deeds, and staying away from vices and staying away from vices. The second thing that you get introduced to over here is how Eman it has a beginning and a manifestation. So the beginning of a man, it always begins in the heart, the mind always begins in the heart. And that is why he mind when it exists. It has to manifest itself on the lips, that it is not possible that a man will exist in the heart and will not manifest itself in the limbs. So if someone truly believes in the Day of Judgment, you will see in this person actions that indicate this fact, and a person does not have good actions, then you'll notice that either a man that is not that a man does not exist, or there's
a great deficiency in it, there's a greater deficiency in it. So with that, having been said, understanding this concept of a dean understanding this concept of a dean, that the vast majority of scholars they said it is to deny the Day of Judgment. And you'll notice that in our times in particular, how many people do you find amongst the greater community and society that ever talks about the Day of Judgment, you'll notice that religion will know itself is something that has become belittled, something that is ignored, and that no one really talks about? And you can think about this that even in school, even in your workplaces, how many times there's a concept of Day of
Judgment come up. And I would like you to honestly think about the last time you had a conversation with someone at work or at school that spoke about the Day of Judgment. The only time you might hear it is if it's on the Monday
In on the day of Juma, maybe discussing with another Muslim, but in terms of a concept of a Day of Recompense, where we will all be judged for our actions, this concept has been completely forgotten and completely ignored. And this is why Allah subhanho wa Taala draws attention to it. Then when people forget about the Day of Judgment, this is when their downfall begins. This is when their downfall begins. And this happens at an individual level first, before it happens at a community level. And that is why Allah subhanho wa Taala. He draws attention to this at the very beginning, that you have to have belief in the Day of Judgment, and the other things that are legislated before
personal and communal reform can take place. Because unless you have that belief in the Day of Judgment, what is your incentive for doing good deeds? What is your incentive from staying away from bad things? There is no incentive, right. And this is why you'll notice that throughout history, Muslims have always had a leading role in change, they've always had a leading role in change, because that change was brought about through their belief in the Day of Judgment, that when they do good, Allah will compensate them for it, that if they struggle, and they feel that even then they will be compensated for it. And then even the changing of voice, the Muslims lead that way, because
again, of you know, not wanting to be saved from the punishment of Allah subhanho wa Taala. Then Allah subhanho wa Taala. Now he goes on to describe the characteristics of the one that doesn't believe in the Day of Judgment, the characteristics of the one that doesn't believe in the Day of Judgment. So let's find what goes on to say for that he can levy your earlier team, that he is the one who repulses the orphan child, he is the one that repulses the orphan child. When you look inside the books of Tafseer, you will see that the term you adore
meanings, one is a linguistic meaning. And the second meaning is a meaning in terms of the context of its place in the sutra. So the first meaning that the scholars of Tafseer gave it was that he abandons them, the adorn the team linguistically, it just means to abandon something that they don't care about the attempt. And then the second opinion about your Dalia team is the one that who oppresses them, the one that belittles them, and the one that is harsh to them. And this seems to be the context of the verse. This seems to be the context of the verse. So you'll notice that in terms of abandonment, the one that abandons the the team, that this was the opinion of I've been abuzz,
depending on depending of Sofia and authority, and then the second opinion, which is he oppresses them, and he belittles them. This was the opinion of of portada and the opinion of the Huck. Now, with this having been said, let us first understand who is the team? Who is the a team? Can anyone give me a concise definition? What is a team in Islam? Go ahead.
Excellent. So it is the individual who is under the age of puberty. So here's condition number one, any individual who is under the age of puberty, that loses his father, under the age of puberty, and loses their father. This is the definition of your team in Islam. So when you say someone is your team, it means they lost their father, and they're under the age of puberty. Now, this is your first introduction in the Koran, to what we will call defense of human rights. So you'll notice that one of the objectives of the Quran was to preserve integrity and to preserve human life. And here Allah subhanho wa Taala by mentioning the rights of the team, he's defending the rights of the team. And
this is why you will see that when you talk about movements in defense of human rights, Muslims started off this concept through the very Koran, that Allah subhanho wa Taala defends the rights of orphans, and thus, such movements of defending the oppressed and defending the weak came about so that it is an Islamic concept than other groups, other sects and other religions brought forth and it started from Islam. It started from Islam. Would that having been said, you'll notice that Allah subhanho wa Taala gave many many virtues in terms of taking care of the orphan, just to mention two of them. The Messenger of Allah sallallahu alayhi wa sallam says that whoever rubs the head of the
orphan, this is sufficient for him to soften his heart. This is sufficient for him to soften his heart that you show compassion to one of the week and then Allah subhana wa tada softens your heart through it. The second benefit and virtue is that the Messenger of Allah sallallahu alayhi wa sallam mentions that whoever wants to be with me like this, engender the let him be kefalonia team, the one that sponsors the orphan child, let him be the one that sponsors the orphan child, and he will be like this, where he will be like this with me in gender in all four of those. So here the Messenger of Allah sallallahu alayhi wa sallam furthers that incentive, and you will notice that Islam, there
are a lot of verses that talk about the taking care of the orphans, and these are just two particular incidents. But if you were to look throughout the Koran, there are many, many verses about taking care of the AIDS and the ones who have lost
Fathers under of young an age that cannot defend themselves. So this is the first characteristic that they do not care about the team. Now I want you to think about as you're going through these descriptions, that's the panel law. How many of us will fall into these descriptions that you would say that Allah subhanho wa Taala revealed this surah pertaining to the people of our time pertaining to, you know, our personal situation and predicament. But you'll notice that this is an ongoing scenario, from the beginning of time, that there are certain things that mankind has been neglectful of. So the first thing that Allah subhanho wa Taala draws our attention to his belief in the Day of
Judgment, that again, talking about your own conversations, when did you at least have that conversation that conversation? Number two, is that Allah subhana wa, tada talks about taking care of the orphans. Again, think about this, then unless you're at a fundraiser, when was the last time we will discuss orphans in our conversations about the orphans around the world, about the Muslim orphans, that are in orphanages that if you know, if you look into orphanages, anywhere in the world, there's a large population of children that are actually Muslim, that either their parents abandoned them or, you know, their parents, they have to be taken away from their parents. And these
are Muslim children that are being raised in the houses of non Muslims, and more than likely they will end up leaving the deen because as Muslims, we didn't stand up to take care of them and to defend their rights. So you will notice that Allah subhanaw taala draws our attention to this for this very purpose, that these orphan children, they have rights upon us, and we need to fulfill those rights. Then Allah subhanho wa Taala goes on to say, number three, what are your hautbois palm and mysskin? that this individual does not encourage the people to take care of the Miskin he does not encourage the people to take care of the Miskin. So this is the second characteristic that he
does not encourage the people to feed the miskeen. Now you'll notice that why does Allah subhanaw taala mention encouraging over here? Why does Allah subhanaw taala mention encouraging over here, because this is the absolute minimal that can be done. If you're talking about a pommel, Miskin that you feed the poor people yourself. This can be a difficult task, that perhaps you don't have money, perhaps you don't have food, perhaps you don't have access. But here Allah subhanaw taala is just talking about creating awareness, creating awareness about taking care of them a second. Now when you look into the Koran, you'll notice that Allah subhanho wa Taala describes the poor and the
destitute in one of two ways. Number one, calling them a fakir or from the football. And the flock here is the one that has absolutely nothing to Islam, that this individual does not know anything. And this is why when Allah subhanho wa Taala begins, those who are eligible for Zika he begins with the football, because these people have absolutely nothing to their name. Then the very second category that Allah subhanaw taala mentions in terms of those that are eligible for Zika or the Misaki. And the Maasai kin are the ones that have a little bit, but it is not sufficient for them to survive. They have a little bit, but it is not sufficient for them to survive. Now let's do a small
quiz right now. I've given you two of the categories of people who are eligible for DACA who can give me the next six altogether, they're eight as you don't count, you've memorized the Quran. So I need someone else besides that you have over here. Give me the other six. Let's try to do it together. Go ahead.
Yeah, well, Amina They are the ones who distribute the Zika
know the disbelievers so that the disbelievers that are interested in Islam, you can give them Zika excellent. That's number four.
Last one is the traveler, okay in the Seville? Excellent. So the traveler number five, go ahead and help him out.
in debt, well have it mean Excellent. So that six we have two more
Seville Illa to help those who go out in the way of Allah subhanho wa Taala. And the last one, what is the last one?
And this shows us that if we can even remember those who are eligible for this is a cap When will we ever remember them?
no, not allowable, and they will go under feasability law
or federal law sense Mashallah. That they are the prisoners that those who have been captured, you can use the cat money to free them. You can use the cat money to free them.
Not slaves in per se, but those who have been captured. They will do
prisoners. So these are the eight categories of people that are eligible for DACA. So when you as an individual are deciding who to give the car to, to, you have to make sure that the individual will get into the car to falls under one of these eight categories, one of these eight categories.
No questions after the the ducks in Sharla. Now in terms of the following of the Misaki, in researching this sutra, I found a very, very beautiful Hadith where Abu huraira de la Han who is narrative to hell Bukhari where the Messenger of Allah sallallahu alayhi wa sallam said that the one that takes care of the widow, the one that takes care of the widow, and the one that takes care of the Miskin. Now, what's being mentioned over here is not just a one time offering, but someone that continuously takes care of the widow or the Miskin child, what is the Messenger of Allah says to them say that the compensation is, they said that the reward is the one that goes out in the way of
Allah subhanho, wa, taala, and dice, or it is the one that continues to pray without taking a break, or is the one that continues to fast without breaking his Fest, that is the reward of such an individual. Now, this is why you notice a very important concept, that when we give our wealth and we go and help people, generally we have this conception, that we are the ones who are benefiting these people that we are the ones that are causing these people benefit. What we fail to realize it is the exact opposite scenario, that when you find someone to help, it is in reality, that they are benefiting you that through this individual, Allah subhanho wa Taala promises you so much reward.
And that you look in this hadith in Bharani, I don't remember the conclusion of the Hadith, but the Messenger of Allah sallallahu alayhi wa sallam, he mentioned that the best of people are those that are most benevolent to the people, those that are the most beneficial to the people. And that the greatest act that is most beloved to Allah is that you bring happiness to one of the slaves of Allah that you bring happiness to one of the slaves of Allah. So here Allah subhanaw taala describes that the greatest act of that you can do is just to bring happiness to a person's face, and then look at the great reward. It is like the one who went out in the way of a lion he died in that path, or that
he prays continuously without any break, or that he continues to fast without breaking his fast. Then Allah subhanho wa Taala goes on to the next category of people for what he lonely masala, the term while over here, the scholars differed over what it meant. The first opinion is that it is just to be deprived of the mercy of Allah subhanho wa Taala. It is to incur wrath and great loss and destruction. So generally speaking, something very negative, something very negative. But there's a narration from Abdullah, bustle de la norma that mentioned that while in the Quran, and you'll notice this term is mentioned a lot that way in the Quran. It is a valley from the valleys of the
hellfire. So you'll notice that the Hellfire it will have many, many valleys in it. And one of the biggest valleys of the Hellfire will be the world. And this is where the ones that deny the Day of Judgment, the ones that oppress the orphans. And over here we come to see that one of the categories is the ones that are praying, the ones that are praying. Now sometimes this is such a scary thought, because we know that the abandonment of Salah completely This is an act of disbelief. But here Allah subhanho wa Taala is saying that the way is even for the people that are praying is even for the people that are praying. Now this has to draw our attention because we have the lights on we in this
masala are people that pray so it means that we have become eligible for this threat from Allah subhanho wa Taala. Now what is the condition? Allah subhanho wa Taala goes on to say, Allah Dena hohman Salatu him sanghoon they are the ones whom in whom about their prayer, they become laksa days ago, negligent, forgetful heedless, all of these types of descriptions, that is what's who needs that is what sahoo means. Now, you notice over here, that Allah subhana wa tada when he gives this threat, does he give this threat to the one that does a comma to Salah? Or did he does this rule did he gave this description to the one that prays and this is a very important concept over here that
you'll notice that when we talk about the Pillars of Islam, Allah subhanaw taala similarly didn't just tell us to pray. That's not the commandment. The commandment is to make a column of the Salah right to make a column of the Salah. So we over here listen, I know what Allah is giving his threat to the one that doesn't do a comma of the Salah mean that he doesn't try his best to perfect the prayer. He doesn't try his best to perfect the prayer. So the commandment from Allah is not just to pray, but it is to perfect your prayer. And here Allah subhanaw taala is saying that be wary of a threat. If you're at that level. We're just performing your prayer and not aiming to perfect it. So
be wary of a threat of that those individuals
That just perform their prayers and are not out to perfect it should be wary of a threat from Allah subhanho wa Taala they should be wary of a threat from Allah subhanho wa Taala. And there's a very beautiful narration by Anastasia domonic. And Paul abian, dinner apart, no dinner. They said, Praise be to Allah, the one that said about Salah, and not insula, Praise be to Allah, the one that said about salah and not in Salah. What is this statement actually mean? That Allah subhanho wa Taala did not criticize the one that becomes negligent and heedless inside of his Salah. So meaning that you start your Salah, and all of a sudden your mind focuses off elsewhere. Unless I know what Allah
didn't criticize this individual in this verse, because this is something that happens to everyone. In fact, it even happened to the Messenger of Allah sallallahu alayhi Salaam and that is how we learned about such that to sell. And this is where SEO comes from, that they became the they have Jani fee sanata himself on that in their salon, they become heedless and negligent and that is why they have to perform such as to so so they said praise me to another that the one that said that in there say that about there's a lot there's a home and not in their summer, their cell phone, meaning that it is a mercy from Allah subhanho wa Taala that the heedlessness and the forgetfulness that you
have in Salah is human nature. And that is something that Allah subhanaw taala will pardon and forgive because it is a part of being human. Whereas becoming heedless and negligent about the Salah, then this is something that Allah subhanaw taala does not pardon and forgive, because this is something that you are conscious of that you are reminded of that even you know particularly this is again, when we talk about objectives. The objective of the Adhan, is to remind the people about Salah, so that a person will never ever forget about Salah. And this is one of the virtues of living in a Muslim land or living in the land, where the event is openly called out is that you remember
that it's time to pray, and then look commanded you with a Salah. So that is another emphasis on, you know the objectives behind it, the objectives behind it. So now the question arises when Allah subhanho wa Taala says sanghoon about their Salah. What does this mean? How does a person become those individuals who are sanghoon in their Salah, the scholars of tafsir give two opinions. Opinion number one is that they delayed past it's time they delayed past its time. This is the opinion of Sadiq who costs the opinion of our beloved in a bus and the opinion of Mr. Luke, one of the tabbing.
Now delaying it past it's time. Now I find this very relevant, particularly in our scenario now that when you look at a lot of times, look at how close they are together, that you'll get the word that comes in around 12. And then the asset is coming in at two, and then mogilev at four. So within a span of four hours, you have three sillas within a span of four hours, you have three solos. And remember a couple of weeks back, I saw the strangest of things. So there was a friend of mine that is was in Norway. And I'm looking at the the show me the salad timings in Norway. I want you to picture this. So out of the hood came in at nine at 129. Do you know what time slot the lobster came
in at 131. Meaning you have
to brace a lot of thought. And I thought to myself somehow there has to be some serious look behind this. Because as you know, the general rule in Islam is that as long as the Salah has a set time, you have to pray Salah in that time. It's only when that time doesn't exist, that you're allowed to combine the prayer delay the prayer and these sort of things. So I imagined how could you physically pray for workers in two minutes, that would mean that each rock is 30 seconds long and no longer. So you just read sort of no other sort of when you go down Sudoku, it's just once Subhanallah below the mean such that just wants to find out appeal Allah and literally you're just going through the
movements. But in reality, that's not the case. In such a situation, you are allowed to combine the prayers. And it's not a problem because realistically speaking, this would necessitate that you have to do in advance. And you're looking at your clock. And like the second clock at zero seconds, you have to say a lot about when to start your salon. And the shady I wouldn't commend you this the shady I want to commend you with this. But in our situation where you do have two or three hours apart, we do need to be careful, because you'll notice that particularly the younger people here that on the weekends you may sleep after fall asleep as you go to bed after fudger you're out you
know the guys is doing something Heyerdahl find whatever you go to sleep after budget and all of a sudden you're waking up at two o'clock in the afternoon. Lo and behold you missed a thought. So this is something to be very careful of, you know it's very easy in this and this time of the winter to miss the vote or Mr. or Miss small group because of the times are so short, so something to be very careful of. So that was the first opinion that it delayed past its time. Then opinion number two is that they abandoned the salon altogether that they didn't pay their salon at all. That is what's happened
means this is the opinion of Abdullah bin Arbus and other the wire from him. This was the opinion of Majeed. And this was the opinion of Qatada. This was the opinion of Qatada. Now, I want an intelligent person in our gathering, to tell me why the second opinion does not hold much weight. The second opinion that sanghoon means that they abandon the salon altogether, why this opinion does not hold much weight. Go ahead.
sense that they established the prayer to be seen, they establish the prayer to be seen. So if you're not praying, how will you pray in order to be seen? How will you pray in order to be seen? That is why you see the majority of scholars, they went to opinion number one, and that the minority went to printing number two, that it is the abandonment of the prayer. It is the abandonment of the prayer and reality there's a I guess, a win, or an interpretation for abandonment over here. And that is that that even if an individual was to delayed past its time, it would be considered abandonment. Even if a person was to delay past this time, it would be considered abandonment. And
Allah subhanaw taala knows best. So that was the fourth characteristic if I'm not mistaken. So the first one is that he doesn't look after the a team. The second one is that he doesn't talk about taking care of them a second. And then the third one is that he
he is lackadaisical in his prayer. And now brings us to the fourth one is that when this individual does pray, he wants to be seen by the people. He wants to be seen by the people. So let's find out and it goes on to say I live in a home your own. Now you'll notice in certain neasa Allah subhanaw taala mentions a specific group of people that when they establish the prayer, they do it to be seen by the people. And then when I add Quran, Allah Allah, Allah Allah that they do not remember Allah subhanho wa Taala except a little bit. And this is for the hypocrisy of amakhala the last minute Allah specifically describing the hypocrites, that they are the ones that are lackadaisical in their
prayers, and then when they do pray, it's only to be seen by the people, and they don't remember Allah subhanho wa Taala a lot. Now when you look into Tafseer of this verse is certainly so when Allah subhana wa Taala is talking about remembering Allah subhanho wa Taala This is inside of the Salah, it's not referring to outside of the Salah, it's, it's referring to inside of the solar. So meaning that you'll read the very basic and minimum level of Quran, they'll do a very basic and minimal level of Vicar, a very basic and minimum level of all inside of the Salah. So meaning that they won't elongate the Salah. So one of the signs of a man is how much you will elongate the
summer. So you'll notice as you're leading the Salah, you have people behind you, you make things easy for the people. But when you're playing by yourself and you do have the time, you're encouraged to along in the Salah, you're encouraged to longan the seller, that if you look at the Salafi messenger of Allah cillum we don't have specific minutes, but scholars have tried to, you know, define how long his salons would be that you notice his fudger sometimes was half an hour and above in terms of what he would recite his load was about how about 2015 to 20 minutes, same thing with acid. And then Molly would used to be his shortest seller, Margaret would be his shortest seller,
that generally speaking the messenger so so then he would recite the last 14 students of the Quran in selected Muslim, so that would be a short seller. And even with a shot, it's encouraged to be short, it's encouraged to be short. So you'll generally notice that the messenger processor would elongate his salad unless he had a reason not to unless he had a reason not to. So here Allah subhanaw taala talks about the ones who wants to be seen over here. And we are introduced to this concept known as the Ria, known as Ria. And the Messenger of Allah sallallahu alayhi wa sallam, he says that there is nothing that I fear for you more than the minor shift. So he said yes to Allah,
what is this minor sciatic? He said, it is real, it is real. Now a definition for Ria is that a person who does a good deed with the intention of pleasing Allah subhanho wa Taala. But he wants to be praised for this deed at the same time. So he does this for the sake of pleasing Allah, but he wants to be praised by the people as well. And that is why you'll notice that the general category is coming from the one that who is seen, but it applies to the one that wants to be heard as well. So for example, you have someone that has beautiful recitation of the Quran, when he leaves the Salah. He beautifies his reputation, because he wants the people to hear about his reputation. So
it's not just about seeing, but it's about having his reputation heard, so that the people will praise Him. And this is known as a simmer. So Ria is to be seen, as Suma is to be heard, and both of them will fall under the same concept. So just because Allah has mentioned that they want to be seen, it does not negate that they don't want to be heard, but rather they are of the same category. And this is from the throne, the description of the hypocrites that they will
Want to be seen that he wants to be seen. Now, the last verse, Allah subhanho wa Taala goes on to say, William their own Unknown, Unknown, Unknown. And you'll notice that in the translations of the of the Quran, they go on to say, and they withhold small acts of kindness, they withhold small acts of kindness. Now, I'll my own is not just a small act of kindness, it is to deprive people of benefit from that which you possess, it is to deprive people of benefit from that which you possess. So they said, the absolute minimum level of mount that anyone should be giving or doing is the giving of Zakah. This is the absolute mean that all of us are obliged with this, that we have to
give us the cap. So this is the absolute minimum level of a mount. And then they said that the highest of it goes on to other things. Then one of the other successors, he said that my own over here means that it is just doing general acts of kindness, General acts of kindness. Now, if you look in terms of how the scores actually described the noun, they said, the example of a noun is that when your neighbor comes to you, and he asks you, can I borrow a pot or a pan? When can I borrow, you know, a dish to serve with these sort of things? When you prevent a person from doing this, it will fall under way I'm down on my own. So I want you to think of an example that you know,
particularly for the young kids, I see this at the Islamic school a lot that a kid will ask, can I borrow your eraser? And the kid is like, no, it's my eraser, I don't want to share with it. This is like the ideal example of young noun, the noun. Now obviously, they're young kids, they're they're not held accountable for this. But as you get older, it becomes like the same thing. So for example, if your neighbor comes to you and says, look, can I borrow your car? Or you know, can I borrow yours, something else that they would want to borrow, the fact that you don't allow them to borrow these things, if you fall into this verse, William now on my own is that you deprive them from the
benefit of something that you have. And this doesn't mean that they won't be accountable for it means that if they lose it, or they damage it, they're responsible for paying for it. But here, Allah subhanaw taala says, We are noun and noun is the one that deprives even the minimal amount of benefit, even the minimal amount of benefit. Now, I want to conclude before we just do the the q&a, that when you look at the solar panel, there's so many lessons that you learn from it. And I want to draw your attention to this. Number one, is how the upgrade of the Muslim is not just theoretical, then when you talk about our VEDA, it is meant to be something practical. So that is why you see
Allah subhanho wa Taala starts by talking about belief in the Day of Judgment, that if you don't have belief in the Day of Judgment, why would you do these good deeds? Or why would you, you know, abstain from doing bad deeds, so your kid or your belief, it has to have a practical aspect to it. And that is manifest in your very actions. Number two, the role of Muslims and Islam in preservation of human rights, you see that the rights of the orphans are preserved, that the rights of the poor and weak are preserved. And this is one of the objectives of the Koran. And one of the objectives of Muslim in society is that we are meant to encourage protection of these rights and development of
these rights as well. The third thing you want to look at, is the relationship between the rights of Allah subhanho wa Taala, and the rights of the creation, that this surah is divided in these two concepts, the rights of Allah subhanaw taala, and the rights of the creation. So in terms of the rights of Allah subhanho wa Taala belief in the Day of Judgment, and in praying, those are the rights of Allah subhanho wa Taala, in terms of the rights of the creation, taking care of the orphan, taking care of the poor, and showing small acts of kindness. So you'll notice that there has to be a combination of the two. And then if a person becomes negligent, and either of the two, he is
sinful. So if you fall short in taking care of the needs of the people, or you fall short, in worshipping Allah subhanaw taala, then both of these, both of these characteristics or blameworthy, they are blameworthy, so as a Muslim, you want to make sure you have that balance, that you're fulfilling the rights of Allah subhanaw taala and at the same time, you're fulfilling the rights of his creation as well. And you'll notice that Allah subhanho wa Taala he ties this concept in together so many times. So he tells us, el hammelmann, for dunya your hammock, omen for summer, that have mercy upon the people of this earth and Allah subhanaw taala will have mercy upon you. And
Allah subhanho wa Taala goes on to say that Monash Quran s lineage kala, that word is not thank the people has not thanked Allah subhanho wa Taala so there's a big relationship between the slaves of Allah subhanho wa Taala Allah subhanaw taala himself that if you want to see your relationship with Allah subhanho wa Taala then look at how much you take care of his creation. If you're not taking care of his creation, it means that
You don't have much care for the rights of Allah subhanho wa Taala. Because one cannot be separate from the other. You cannot be a righteous slave, just by praying and by fasting, but rather that righteousness needs to transcend, in taking care of the creation of Allah subhanho wa Taala. And that is why you see the Messenger of Allah Azza wa sallam, he prayed and He fasted. And at the same time, he was the same one who used to run with the children chasing after a ball, or, you know, just having fun, and you know, just encouraging the people to relax and to socialize, that you see the combination between the two, that he took care of the orphans, took care of the widows took care of
the oppressed, there needs to be a combination between the two, your relationship with Allah and your relationship with the people, combining your activism with your spirituality. And this is what the surah is a reminder about the never, ever forget this, that just because you're praying, just because you're fasting, it doesn't mean you've attained a level of righteousness, it means you've just begun to do the very basics of Islam, the very basics of what Allah subhanho wa Taala has commanded you with. And then you need to take it to the next level. And later on. So pray that Allah subhana wa Taala forgives us for our shortcomings, and accepts from us the righteous deeds that we
do. Allah husana Adam. And with that, we'll open the floor for five questions. Go ahead.
because so many people are on
some of your relatives.
Right. All right.
You start with the poorest relatives that are in your locality. And then after that, the regular poor people that are in your community, and then after that, your relatives that are far away from you, and then after that the other people that are not related to you. So those are the four categories that you were divided under?
does it apply or not? Excellent. You notice in Islam, it is. Could I repeat the questions? Excellent. Okay. So the brothers Second, the first question was about in terms of if you have relatives, and there are people in your community that are needy? How do you decide who is most eligible for Zika? So we said that the first group of people or your relatives in your locality, they're the primary focus of whom you should give it as a cat to then the people who are not related to in your community, then number three, your relatives that are outside of your community. And then number four, your non relatives that are outside of your community. That is how the circuit should
be distributed. The other second question was in terms of, you'll notice that one of the categories that are eligible for DACA is those people that are in debt. So now when you apply this in our time, everyone's in debt, because we live in a society where debt is encouraged, you open up your emails, and all of a sudden, all these ventures saying, hey, you become eligible for a free loan. And that seems like such a glamorous thing. But do you know a single person that is in debt and is happy no debt brings about misery brings about sadness. And this is why the message of awesome discouraged us from debt, he discouraged us from debt as heinola, you'll notice that the message of a loss of seven
was so merciful and so compassionate, that even when our beloved and obey even salute the head of the moon after clean, he passed away, he was willing to pray his generosity, he was willing to pray it, but a man passed away. And he had a debt of three dinar, he had a debt of three dinar, the Messenger of narcissism refused to produce dinners, because he died in the state of debt. While he was eligible of eradicating that debt. He refused to pray his janessa. And then the believers, they had to praise the naza. But the Messenger of Allah says Allah didn't praise janessa. Now that having been said, you see that again, how Islam discourages certain acts, but the society is the exact
opposite. So now with this having been said, living in a society where debt is encouraged, and it's not just debts of necessity, that you can understand someone who must you know, they can't have a job or they lost a job, they need a loan. This is boom, Islam is speaking about that, you know, the people who are struggling, and they can't pay off their debts. These are the ones who are eligible for DACA. But the ones that take what we call luxury loans, that you know, I have a business and to make my business expand, I took out another loan, this is considered a luxury debt in a snap, and this category of people would not be eligible for this category of people would not be eligible for
DACA unless they're not able to pay off their loans, unless they're not able to pay off their loans. But people who have loans and they're able to pay off their loans, they are not eligible to receive the cap. Just because Allah Subhana Allah knows best. And these are our last four questions inshallah, because we only do five.
Go ahead. Go ahead.
No, you've asked two of us to
but it's a comment or a question.
Go ahead, you can make a call
Don't stop you from speaking.
$1,000 house? Yeah.
Excellent. So now over here, I would say, if these people got into this $500,000 debt, which probably has a label on it, knowing that rebar was Haram, then this is a consequence of their action. But if a person took this debt, and he didn't know, what about his arm, he didn't know mortgages Hold on, and he's trying his best to pay that debt off now, then, yes, this person would be eligible for DACA because he's trying his best to pay it off. And whether you tricked me, it wasn't a comment. It was a question I
don't think I didn't notice. But that wasn't in the second quarter. So it depends on the person's state over here. That's how we will judge it. But go ahead.
yes, but at the same time, we say all the preseason, has to has to.
Excellent. Now, we used to see many plays like
somebody say, No, you cannot do that.
Alright, so how are you? Excellent. So you'll notice that there's two different terms, there's Hamed and sugar. When you say all praises due to Allah, you're saying Alhamdulillah they're all praise is due to Allah, meaning that we praise Allah for all of the great characteristics that Allah has, then the second concept is of sugar. And that is thanking, on the basis of someone or something that has done good towards you. So now when we say about, the one that doesn't thank the people has not thanked a lot, it is referring to sugar. And that is why no matter what a person does for you, you thank them for it. Even if the person just smiles at you, you say jazak Allah, may Allah reward you.
And if you can't say Jazakallah, can you say thank you, at the very least, just show some sort of appreciation, and the message of love? So somebody says that with the statement of jazak Allahu COVID, that the one who makes this do Isaac, Allah who could has sufficed, in terms of sugar mean that one of the best things that you can do to thank someone is to make this to offer them that you say, may Allah subhanaw taala, compensate you and reward you with goodness? Excellent.
You can say thank you, it's not a problem. someone opens the door for you, you can say thank you, it's not a problem. inshallah. Go ahead. No, you're out. You're out. Go ahead. Okay.
At least you're honest. Go ahead.
So the first question is about, you know, we are all human beings and
very proud of you, and she's happy when you come back to the
next, the next day you really want to do it is of course,
it is a little bit.
So even that, just to repeat, the bonus question is that a person will go to slot with a gem, his mother is really proud of him. And next day, he goes again, and the intention is to please Allah subhanaw, taala and titanius reward, but a small part of you inside just because of the human nature is to, you know, make your mother happy as well. And you'll notice all the way around this is that you make your intention of pleasing your mother, part of your advisor to Allah subhanaw taala. So rather than just seeking the natural pleasure of your mother, make your intention that I want to please my mother by going to select a budget, which will please Allah subhanaw taala. So it's about
focusing on your intention, what is the greater motive behind it, and as long as a person then focuses on this, then be the light Allah, He will be saved from it. And we have to understand that, you know, great imams of the past exogen authorities of Chinaman arena, they said that nothing has been harder to control than our intention. Right? So this is something we have to realize that it's a lifelong journey, and there's never comes a time where a person's intention will be protected. But shaytan will always try to comment, you know, mess it up. So you want to be careful before during the action and after the action, that your intention stays pure. And this is done, you know, by just
by remembering Allah subhanho wa Taala and how Allah subhanaw taala compensates for things and how the creation can never compensate you for it. So these sort of things didn't aitana to help. Your second question, inshallah.
I know, okay.
What's the How can you apply today? Is it when you sponsor someone and you bring them from Palestine to live with you again, then he will change his name is phenomenal.
Excellent. So cofilin tolia team is of different levels. So sponsoring an orphan child is of different levels. The absolute minimum that needs to be done is that you take care of his needs. So this is the individual that he doesn't know who the orphan is, he just gives it to an organization and be the Knights are that he's taking care of, you know, some random orphan child. This is the absolute minimum but
The best thing that you can do is to bring that orphan into your house, take care of their needs, give them the Tobia that they need. And this is the ideal situation. Now, this type of kafala, it does not necessitate the changing of the names, it does not necessitate the changing of the names. Now, when you what they call, there's a difference between sponsorship and adoption, right? And sponsorship is that you just taking care of the orphan. And you know, you're just paying for it. Adoption means that you're bringing him into your house. And in western concept, yes, you would change his name, and you would change his lineage from an Islamic perspective, you would treat them
like your own son. But when they grow old enough to understand, you have to tell them that I'm not your real father, and we are not your real parents. This is something that is their right to know when they grow older, and you're not obliged to change their name. In fact, as you mentioned, islamically it's not allowed to change their names either. And Allah knows best for the job and the fiscal head.
My question is, if someone asks you for something, yeah. Are you obligated to get back to them? Excellent. So the brothers question is that if someone asks you for something, are you obligated to do it, shake up? No, theming of Himalayan is the seal of this ayah, he mentions that doing kindness to people is of two types, kindness, which is compulsory, and the second type of kindness with the one who doesn't do it, he misses out on reward. So he says the way you distinguish between the two is based upon the level of necessity, the level of necessity. So a person comes to you and he says, Oh, you, you know, I'm dying. And if you don't give me water, I will die. It's such an individual.
If this person ends up dying, then you are sinful for not helping him. And in fact, it became so severe that he mentioned that some of the scholars mentioned that the person who didn't give water, he has to give DNR he has to give the blood money, because he allowed him to die. So this is the type of helping that becomes compulsory. Then the second type of help is where a person comes to help you and he's like, are you can I borrow, you borrow your eraser. And it's like, you know, this guy can just go ask someone else or something like that. Here, you missed an opportunity to go to do good, you won't necessarily be sinful, but you'll have a bad characteristic, and you would have
missed out the opportunity to do something good. Makes sense? Alon was best guide. Last question. If he's, if somebody has a long term loan? Yes. And he has some savings? Is it can he pays the car? What kind of
I tend to think of the car class?
You missed it?
You know, honestly, that's such a complicated question. I feel like when I present this question, I avoided at all costs. Repeat the question. The brothers question was that people who have these long term loans and they have, you know,
some money saved up? Are they eligible to give us a car? Are they eligible to give us again? Are they eligible to receive the car as well? And this is a very complex muscle and are times that you have to understand these type of scenarios leading to the existence.
That is a question he asked. And that is a question I'm trying to avoid answering.
inshallah, I would say that if you are in this situation, get a specific fatwa for yourself, that I cannot give one answer that will encompass everything and everyone is not possible. And that sort of expectation is not fair as well. So if you're really in this situation, come and speak to me after and I'll give you the ruling based upon your situation. But to give such a general scenario, and to get to one answer, that suffices, all of them cannot be done. Unless you give me 45 minutes, give me 45 minutes and I can answer a bit further in detail. But do you have like a two or three minute answer?
He will not check it out. Which cause
right. Okay. Unless prohibited?
Why would I say that? Is because not everyone knows about the prohibition of rebar.
That's the reality of the situation.
Right? But like I said, not everyone knows about it.
Not everyone knows about it, though. Not everyone knows about it. We can discuss this after so long. So with my answer to your question, come speak to me after and we can discuss it likewise. Anyone else in that situation? come speak to me and we'll answer based upon your situation, but a general answer I can't do and Allah subhanaw taala knows best. Allahu taala Allah subhanho wa Taala behind the shadow land as the filmmaker were to be late.