Channel: Navaid Aziz
Series: Navaid Aziz - Tafsir of Juz Ama
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In Alhamdulillah hinomoto and staring the woman is so futile when out to be law human Sharia fusina woman sejati annalena Maja de la dama De La da da da da wa Chateau de la la la la la hula de cada wash Adana, Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira my dad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
If you were to look in the Koran Allah subhanho wa Taala. He refers to the Koran as a cure for all diseases. She found the micro pseudo that all of the diseases that lie within the chests and breasts of men, Allah subhanaw taala has sent the Koran as a cure. Now one of the diseases that mankind has been plagued with is this distinct this disease of stinginess and disease of miserliness, where Allah subhanaw taala he has blessed us with so much money, yet mankind refuses to give in the way of Allah subhanho wa Taala. Now, one of the way the Koran addresses this topic is very, you know, straightforward and upfront. And the server that we'll be discussing tonight within the heat Allah
is going to be addressing that very topic of dealing with stinginess and miserliness and how an individual can get rid of it being Allah tala. So the surah we'll be discussing tonight is Surah two lane Sora toll lane from the virtues of solo two lane is that the Messenger of Allah sallallahu alayhi wa sallam frequently used to receive a solo to Lail and solo to chumps in solitude, Asia. So it was known from the Messenger of Allah sallallahu wasallam that he would frequently recite solo to lane and solo to chimps in Southeast Asia. From the also the virtues of solo toenail is that it is also known as surah two A B Baca the surah of Abu Bakr radi Allahu anhu, because as you'll see the
concluding verses that we will come to see, there is a Gemma amongst them of a city that it was revealed about Abu Bakar Allah I know, as you'll see at the concluding of the surah so now let us start off with the surah Allah subhanaw taala he starts off by saying, one layli eva yaksha so here, Allah subhanaw taala like is, you know, consistent throughout usamah, Allah subhanho wa Taala he begins this surah by taking an oath, and he starts off this oath by the night when it envelops, will lady ada yaksha and what this means is that when you look at the night, night doesn't happen, you know, right away. So for example, the sun doesn't set instantaneously, but rather it takes its
No, we deserve to die before settling shut off. So you probably miss that noise inshallah. So, as if you were to look at the sunset, the sunset is something that happens gradually. And then after the sun is actually set, the night still hasn't fully kicked in yet, there's still a redness that you know, lingers behind in the sky. And this lingering behind as slowly disappears, disappears, that is when Allah subhanaw taala calls, you know, a Laila event last year, that when the night it envelops, you know, the entire earth, and this is a very interesting panel, that when you travel around the world, you look at this concept, and you see similarities and you see differences. So for example, I
was speaking to someone in Australia yesterday and they were telling me that how they pray Muslim now at five o'clock in the afternoon, and I was like Subhanallah we don't even start praying Lhasa at five o'clock, you know, our Astro teller said like 545 and you know, their model of time is happening already. So you see these group differences that Allah subhanaw taala you know, created one of the signs as the night and then you see the same concept of the lingering of the night that as we're getting closer to the summer days, you will see that pretty much the sun goes straight from monolith into Asia. Sorry to forget that they're pretty much isn't in the shop because it goes from
redness to redness there's very very little time if at all, you know for selected a shop itself. And this is one of the signs that unless I know what's on the created knowledge, I know that goes on to say taken a second off one howdy that agenda. And when the day it becomes extremely bright and extremely clear. We're in the Arabic language when you say something is jelly, it means that there is something which is no doubt about it. So when Allah subhanaw taala is taking an oath by the daytime. He's taking an oath by that particular time when there's no doubt that the day time has come. So here again you see a reoccurring theme, Allah subhana wa tada is swearing by time itself,
because he's sworn by all of the night when it invalid
The night and he's one by all of the day when the day is bright. So here on this panel Tyler, he is taking an oath by time again, again, emphasizing the concept of how a Muslim should always be cautious and wary of his time. Now here are where things get really, really interesting unless I know that he goes on into the third idea by taking a third of what my father can zakharova answer here on the spine or to either he's taking an oath by something, but the more first student actually different, what is Allah subhanaw taala taking an oath by and the two difference of opinion or opinion number one is that Allah subhanaw taala is swearing by the creator of the man and the woman,
the male and the female. So they said, the man over here is actually read as a man, that the one that created the man and the woman are the male and female species. So this is opinion number one, opinion number two, they said that here Allah subhanaw taala is swearing by the species themselves. So Allah Subhana Allah subhanaw taala is talking about the creation of the two genders and how these two genders within of themselves are a sign from Allah subhanho wa Taala. Now, why did this difference of opinion take place? This difference of opinion took place due to two reasons. Opinion number one, and sorry, the difference number one is how should the map be interpreted? Well, Malika
zacchara was the one that created the male and female species, how should the map be interpreted? Those that said that the matter is much earlier that is indicating a particular creation of Allah subhanho wa Taala. Then they said that amount over here is referring to the sign of the man and the woman and how complex of accretion they actually are. So unless I know what are they creating two genders is a sign from Allah subhanho wa Taala encrypting everything in pairs and increasing even though they're both, you know, species of the same sort, that there are so many drastic differences that Allah subhanaw taala has created in them in terms of physical strength, in terms of
reproduction, in terms of you know, cognitive abilities, these are all specific differences are that Allah subhanaw taala created between men and woman and this is something that could have done on the only be done by Allah subhanho wa Taala. Then the second difference is in terms of the writing of the Quran itself. It was narrated in the Quran of Abdullah bin Massoud and Abu Dhabi data, the last one that they're in this verse, there was no one Mathematica
there was no one master duck, it just went what Vickery was on sir, it just read what Zachary was on, sir. Now this is obviously before the tangle with Mandela de la I know before he compiled the Messiah together, but the most half of the lab in Massoud and almost half of Abu Dhabi dolla dolla on it just read one word Zachary went on fire. It didn't read when my Falcon zacchara went on, sir. So they said based upon this, Allah subhanaw taala over here is swearing by the creation of the species itself. So the difference of opinion took place for two reasons. Number one, because of the of the map, and number two, is because of the Messiah of Abdullah bin nosode and Abu Dhabi De La
Jolla, one in terms of Is there a stronger opinion in this situation? Not necessarily, not necessarily. And Allah subhanho wa Taala knows best, then Allah subhanaw taala he goes on to give you a better person, you know, why is it that Allah subhanho wa Taala took this off, what is Allah subhanaw taala trying to emphasize and explained to us, he says in the last chapter, and it is translated as certainly your efforts and deeds are diverse. Now, this can also be understood in one of two ways, this can also be understood in one of two ways. Number one, is that how each human being, he will have his deeds divided into two categories, meaning that he will have good deeds and
bad deeds. And this is what Allah subhanaw taala is telling us in this very soon. He goes on to explain the two types of deeds that a human being has good deeds and bad deeds, and every human being will have them there is no human being that will only have bad deeds, and there's no creation of Allah subhanho wa Taala that will only have good deeds except for you know, with the angels, but in terms of the human beings, then every human being will have good deeds and bad deeds. Now, the second understanding of this verse, this is where it gets actually interesting is that if you were to look at one of the major problems that every human being suffers with, is a lack of focus as a
lack of focus. Then when you ask people, you know, where are you heading in life? What are you trying to achieve? most human beings, I would say, you know, less than 1% of human beings actually know what their direction in life is, what they want to achieve, what are the goals they want to have, you know, where would they like to be less than 1% of human beings. And this is somebody that Allah subhanaw taala has one by in your corner shatta that indeed, your efforts will be all over the place, they're not going to be focused on one single thing, but rather they're going to be all over
The place so this is a very, very interesting look from a psychological perspective that Allah subhanaw taala tells us about this, that even in terms of our direction, Allah subhanaw taala tells us that the average human being he will be multi focused rather than focus on one or two key things in their lives. Now getting back to opinion number one, where Allah subhanaw taala is talking about good and bad deeds, it is a very important point to understand that in terms of good or bad deeds, what is their function of the hereafter? What is their function in the hereafter? So the good and bad deeds get a person into paradise? The answer to that is no. The answer to that is no good and
bad deeds do not get a person into paradise. This is based upon the Hadith of the Messenger of Allah sallallahu alayhi wa sallam that none of you will enter Paradise due to your deeds, and they said, not even you yourself Allah. He said, not even me in La Raza Madani Allahu Belafonte, except if Allah subhanho wa Taala was enveloped me and drowned me in his mercy. So now what role do the deeds then play deeds play two significant roles in the hereafter. Number one, those deeds which are deeds which cause deeds to be accepted. And then number two, those deeds that cause an individual to have their ranks raised and lowered in the Hereafter, those deeds that cause an individual's rank to be
raised and lowered in the hereafter. So in terms of deeds, which cause acceptance in terms of deeds, which cost acceptance, the scholars have said that the deed which is unanimously unanimously agreed upon, that causes acceptance and rejection is the statement of like the law, Mohammed Dada Salama. So if an individual does not have this statement, then all of his deeds are null and void that all of his deeds, his good deeds will be null and void, they'll have no benefit to him whatsoever that there will be no acceptance to him whatsoever. And then the deeds that the default on that will cause acceptance. This is if you go back to our explanation of hadith of gibreel. We're talking
about how the setup differed in terms of what will keep a person inside the fold of Islam. This is, you know, one of the content, the strands that you know, straight off from that discussion, they said that issues like Salah can be an issue of acceptance, that if a person does not have Salah, then the rest of his deeds will not be accepted as well. And this is based upon the Hadith of the Prophet sallallahu Sallam explaining that we know between the believers and the disbelievers is the seller, likewise, explaining that an individual whose Salah is correct, then all of his affairs will be correct in the Hereafter, but an individual whose Salah is lacking, then all of his affairs in
the hereafter will become difficult as well. And then the added the rest of the pillars of Islam as well. Similarly with a Zika. Similarly, with fasting, similarly with one's Hajj as well. So that is what they call deeds of acceptance, the one that is unanimously unanimously agreed upon is the statement of the Shahada, the one that has a very strong difference of opinion, is the Salah over the predecessors, consider the rest of the pillars of Islam as well, then the second category of deeds are those deeds that will raise one's rank. So the more deeds an individual did, the higher the rank will be in the Hereafter, and the less deeds an individual did, then the lower the rank
will be in the hereafter as well. So that is the role that deeds play in the hereafter. Now, in terms of what is the role of deeds in this dunya what is the role of deeds in this dunya going back to our discussion on the magnolias, 40 Hadith, we said that from the effects of deeds, or that they have the ability to change one's mother as well. So the Messenger of Allah sallallahu alayhi wa sallam mentioning that an individual who keeps good ties of kinship with his family, Allah will elongate his life. Likewise, Doha changes Qatar, as well. So deeds will also have an effect in terms of this dunya as well in terms of changing one's destiny, in terms of changing
one's internal state that has an effect of deeds in this world as well. So the more do good deeds an individual does, the more purified his internal state becomes, and the more wicked deeds an individual does, the more wicked his internal state becomes as well. So since these are some of the elements that the deeds will have in terms of this worldly life, Now why am I going into so much detail because the mountable creditor mo law he actually has a section on Tafseer, of the sutra itself. He has he truly has a section on the on the sutra itself, and we'll get to that in the law he tada very, very soon. So we've understood what Allah subhanaw taala means by when he says in your
company shatta that indeed, your efforts are divided. So they're not unified in one way, but rather they are divided into good and bad deeds. Now Allah subhana wa annachi goes on to explain what type of division there actually is. So he goes on to say for mmm an outdoor what Taka was sadhaka there as for him who gives him charity and keeps his duty to Allah and fiercely
him for a moment alpha. so this is the one that gives this is the one that is giving in charity. What Taka and he has taqwa of Allah subhanho wa Taala. He has taqwa of Allah subhanho wa Taala. One of the definitions of taqwa that is given from the Sahaba. The Allahu anhu is the definition of Abdullah Abdullah Abdullah Juan where he says that in the verse well let's move on to Muslim on verse one or two of Solomon Rama subhana wa tada says, what the Kola haka. tokachi that have Taqwa of Allah subhana wa Tada. A taqwa that history you know truly deserving of. He says that this type of taqwa consists of three things it consists of three things. Number one, it is to obey Allah
subhanho wa Taala. So that he is never disobeyed. It is to obey Allah subhanho wa Taala so that he is never disobeyed. Number two, it is to remember Allah subhanaw taala so that he has never forgotten it is to remember Allah subhanho wa Taala so that he has never forgotten and this specifically means to continuously make Vicar of Allah subhanho wa Taala. And then number three, he says it is to thank Allah subhanho wa Taala so that no ingratitude is shown to him. So it is to thank Allah subhanho wa Taala so that no ingratitude is shown to him.
When Allah subhanaw taala goes on to give a third characteristic, so he gives, he has taqwa of Allah subhanho wa Taala. And then the third characteristic this individual has is what sub Baka Bill foerstner that he believes in Allah. He believes in a Tesla. Now, the Morpheus serum, they differ on what does an hasna actually mean into four different opinions, they differ on to four different opinions. Opinion number one, and this is the strongest opinion and the opinion of the majority. They said husna over here has a general meaning and a specific meaning, the general meaning is any form of goodness, the specific meaning they said is that Allah subhana wa tada will replace that
which he gave Allah subhanaw taala will replace that which he gave. So this specific meaning is that that means that when an individual gifts, then Allah subhanaw taala will replace that goodness for him in this life and the hereafter. And this is the opinion that amount of W Rahim Allah gives theology to opinion number two, they said an Hashanah over here means to believe in gender. person over here means they believe in gender. So the individual he believes in gender. Number three, they said hustler means they believe in the statement of La ilaha illAllah Muhammad Rasul Allah, opinion number three, they said herson over here means they believe in the statement of lions, Allah,
Muhammad Rasul Allah. And then the fourth and last opinion, the fourth and last opinion, they said Hashanah means to believe in the Koran person that means they believe in the Koran. This fourth and last opinion, this was the opinion of shikibu famous Mahalo to Allah. I didn't find this mentioned in the you know, the fallacy of the predecessors. But he brings a very strong point, he brings a very strong point. He says that if you look at the way that the Messenger of Allah sallallahu alayhi wa sallam used to describe the column of Allah subhanaw taala, used to say, when the accidental Kalam cunnamulla, that indeed the best of speech is the speech of Allah subhanho wa Taala. And the
term over here is used as a listener, which is you know, the the feminine version of Hassan over here, or a feminine version of acid over here. So here the he said that the horseneck can also mean to believes in the Koran believes in the Koran. Now, regardless of this difference of opinion, the general meaning is still the same, that the third characteristic is that he has some sort of belief in the Hereafter, he has some sort of belief in the hereafter. And this third characteristic becomes very, very important becomes very, very important. Why? Because it is with these three characteristics combined, that he does a righteous deed that deed of giving. Number two, he is
conscious of Allah subhana wa Tada. He has taqwa of Allah subhanho wa Taala. And then number three, he has a man, a man particularly in the Hereafter, then as a consequence of these three characteristics, what will Allah subhana wa Taala do for this individual? First, the first senoia Cyril Who will you serve? Then we shall make smooth and easy for him the path to goodness we shall make smooth and easy for him the path to goodness. And this is where the fear of email Bukhari Rahim Allah, He comes into play. So the Prophet sallallahu alayhi wa sallam was one day sitting with his companions, and he tells his companions that each of you have had your place in Paradise and
Hellfire written for you already. Each of you have had your place in Paradise, or the Hellfire region for you already. So one of the companions said jasola does that mean we should give up our actions and just rely on what you have said? And then the Messenger of Allah sallallahu alayhi wa sallam? He said no, for coonan Maria serum Lima Haleakala that in
He'd no but rather act and do your actions for indeed the place that you were created for, then those actions will become easy to you, then those actions will become easy to you. And this is a very significant factor that in this lifetime, Allah subhanho wa Taala gives us general ideas in terms of where we are headed in the hereafter. He gives us a general idea of where we are headed into the hereafter. So an individual that you know, does righteous deeds, he's always struggling with his sincerity, he's always conscious of Allah subhanho wa Taala then Allah subhanaw taala is sending those good deeds as a sign that delights Allah that He has headed towards paradise.
Similarly an individual that has no concern about the deen of Allah subhanho wa Taala whatsoever an individual that you know, never bothers reading the Koran never bothers praying never bothers giving us a car has no concept of belief in Allah subhanho wa Taala but rather belittles you know, practicing human being Muslims, then this is a clear sign that Allah subhanho wa Taala as of yet has not willed goodness for this person unless I know what Donna as of yet has not willed goodness for this person. Now, these are just general indications, and it is quite possible that towards the end of one's life, these things change and the deciding factor will always be a class. So an individual
that has a class it is very possible that Allah subhanaw taala can cause him to turn around and be the Knights Allah die upon righteousness. Likewise an individual that lacks a class even though he may have a plethora and myriad of good deeds can end up dying in the state of evil and you know, end up going to the Hellfire We seek refuge in Allah subhanho wa Taala from that. So here Allah subhanho wa Taala clearly says that as a consequence for certainly a pseudo Linnaeus law that we will make things easy for him and we will make the path to goodness easy for him. So this shows us the importance of righteous deeds that an individual cannot just say, you know, a man is in my heart.
That concept does not exist in in Islam, but rather your Eman is seen through your actions. For there is no a man without action. There is no a man without action. shake up the theming mahalo he goes on to a small tangent over here and he talks about the the effect that taqwa has upon an individual. He says that in in two individuals one who has taqwa of Allah subhana wa Tada. And one does doesn't have Taqwa of Allah subhanaw taala can be in the exact same predicament can be in the exact same predicament. For example, let us just say they lost some money and you will see the difference in their reaction. Based upon taqwa you will see the difference and their reaction based
upon taqwa. So the one that lost money and has taqwa then Allah subhanaw taala. He makes it very easy going for him. He says, You know what? I was meant to lose this inshallah Allah will replace it for me. Then the other individual that doesn't have Taqwa, this individual, you know, beats himself up, he struggles with you know, I should have done this. I should have done that. Perhaps this money wouldn't have been lost. So he has this internal struggle due to his lack of taqwa. He goes on to mention a second thing that the individual that has taqwa, Allah subhanaw taala, in reality will actually replace this for him. Because almost no to Allah says, Why am I here? Kayla yojana, who?
Maharajah Zuko whom in high school I said that whoever has taqwa of Allah subhanho wa Taala. Then Allah subhanho wa Taala will make a way out for him and will provide for him from places that he does not suspect. So these are you know, some of the fruits that Allah subhanaw taala blesses with the taqwa of Allah subhanaw taala. Then Allah subhana wa Taala goes on to give the second category, the individual that goes towards evil, and you know, Vice deeds. He says what a madman Bakula was stuck in that as for the one who is a greedy miser, and thinks himself self sufficient. So here unless I know what the other is talking about two diseases, he's talking about two diseases. Number
one is a book called, which is stinginess. So Allah subhanaw taala has blessed us with so much money, yet we withhold from giving you that money in the way of Allah subhanho wa Taala. So someone says, look, can you please lend me some money? Or someone says, look, you know, I don't have money, can you please give me some money and individuel he withholds that money. This is known as bookland, particularly when Allah subhanaw taala has blessed him with so much. And then the second disease that Allah subhanaw taala refers to in this verse is understanding that, I know this does not means that a person thinks he is self sufficient, that he does not need to depend on Allah subhanho wa
Taala. And out of the two, at least ignite is actually worse than alcohol and the stigma is actually worse than alcohol. So an individual to think that he is self sufficient and that he has no need to depend upon Allah subhanho wa Taala is an actual worst crime than individual just to be miserly with his money. So here Allah subhanho wa Taala. He describes the people a vise with these two characteristics First of all, that number one, they are miserly. Number two
They think they are self sufficient. And then Allah subhanho wa Taala. He goes on to give them a third description, what has ever been her SNA and he beleid Allah SNA he belied at first now. Now who can remind me? What are the four interpretations that were mentioned for us now? What are the four interpretations that are mentioned for unhatched? Now?
Go ahead. This Give me one of them.
Okay, so he didn't believe in gender. Excellent. Koran. Excellent. That's
excellent. So he did denied the fact that Allah subhanaw taala replaced what he gave in the way of Allah subhanaw taala.
Excellent, and he denied the statement of the handler Mohammed Al rasulillah. So what kettlebell hustler he denied this, again, it has four interpretations, as well as the mammoth wha Mala. He said that the stronger opinion is that he will if he were to give, he didn't believe that Allah subhanho wa Taala would replace what he gave, he didn't believe that Allah subhanho wa Taala would replace what he gave. So now here you see the exact three opposite characteristics that Allah subhanho wa Taala mentions about the righteous individual. Now what's interesting over here is let us take this back all the way to the beginning of the sutra, Allah subhanho wa Taala talks about opposites well,
lately they all share one event agenda, one Masonic and zacchara one. So here Allah subhanaw taala is talking about opposites and you see this reoccurring theme. So He replaces righteousness with voice and it replaces,
you know, affirming or believing with technique. So Allah subhanaw taala makes a reoccurring theme in this sutra, this concept of opposites this concept of opposites. Now Allah subhanaw taala goes on to say, well malunion, whom Allah Who is the woman on whom Allah who either Terada and what was his wealth avail him? When he goes down? What will his wealth avail him when he goes down? Now, the son of the different on two opinions over here, Tada. They said, What does it mean? The vast majority of the stuff they said Terada means that this is an individual who was thrown into the hellfire. So this verse now becomes the mean, that an individual who has wealth, what good was that worth avail
him once he has been thrown into the Hellfire once what good was that he was to do once he has been thrown into the Hellfire, then a minority from the predecessors, they said Terada actually means the word death itself, the word death itself, and he said, What good will the wealth be when this individual dies? Now again, the same general concept, but the difference they had was a linguistic difference was a linguistic difference that does the term Third, the purely mean, being thrown into the Hellfire and falling down into the Hellfire? Or can this actually mean an individual who is being lowered into the grave? Can this actually mean an individual who is being lowered into the
grave, and according to shake up nacimiento de mohalla, he says that the first opinion is stronger. That means that this is the individual that he falls into that Hellfire that he falls into the hellfire. And then Allah subhanho wa Taala. He goes on to say,
actually, we skipped one verse for scenario Assetto Corsa, just to go back when verse for scenarios suitable and also that we will make difficult for him, we will make things difficult for him and we will make his path to evil, actually easy for him. So two elements are taking place here. Number one, the path to evil will become very easy, and life will become very difficult. So there's two elements taking place in this verse, that is a consequence of you know, belonging and not having any man as a consequence of, of being, you know, thinking that one is self sufficient, as the consequences of not doing righteous deeds, then unless I know what Allah gives two consequences for
this as well. Number one, is that he will make their lives very difficult. And number two, is that Allah subhanho wa Taala will make the path to evil, very easy for them, Allah subhanaw taala will make the path for evil, very easy for them. And this is like quite significant is because you'll notice that in our times when people have you know this concept of an imminent crisis or a crisis in their faith, where they no longer northie believe in the more Allah subhanaw taala he gives the cures for that in this very soon he gives a cure for that in this very surah number one is doing righteous deeds. Number two is increasing your Eman in the hereafter. And number three is having
taqwa of Allah subhana wa tada being conscious of Allah subhanaw taala in all of your actions, so that Allah subhanaw taala gives that as a cure for that difficulty. Then Allah subhanho wa Taala he goes on to say what my union whom Allah who is a Torah and as Roth will not avail him when he falls into the into the Hellfire then Allah subhanaw taala go
Onto the next verse in Nina then houda. That upon us is guidance upon us is guidance. The predecessors when they spoke about guidance over here, they said that Allah subhanaw taala has made it very, very clear that which is Helen and that which is haram that which is Helen and that which is haram when Allah subhanaw taala says, When Elena and and Buddha that upon us is guidance upon us is clarification upon us is beyond, it is the beyond of that which is halal, and that which is how long she kept no Samia mohalla in discussing this verse, he goes on to an explanation of the types of guidance onto the types of guidance. So from an aesthetic perspective, when we talk about
guidance, there are two types of guidance, guidance number one, which is only exclusive to Allah subhanho wa Taala what they call hidayatullah tofik hidayatullah topic which is exclusive to Allah subhanaw taala and this is why Allah subhanho wa Taala he tells the Messenger of Allah sallallahu alayhi wa sallam, in a gala demon, that you do not guide those whom you love, when I cannot lie the manga, but rather is Allah subhanho wa Taala that guides whom He wills and this is the ultimate form of guidance that when you look at what is the turning point where a person decides to act upon righteousness, where a person decides to accept Islam and act upon a man, this is what we call
hidayatullah tofik it is the turning of the heart and that is something that only Allah subhanaw taala can do. Then the second type of hedaya The second type of type of header is header or shed with data. The second type of header is the hedaya of guidance of indication. And this is when Allah subhanaw taala addresses the Messenger of Allah sallallahu alayhi wa sallam by saying, we're in Nicoletta de la salata, Mr Kim, that indeed Oh, you Prophet, you are the one that guides to the straight path. And this is the type of a diet that all of us are responsible for. So our responsibility as human beings is not to convert people. Our responsibility is not to convert
people, but rather it is to show people the right path. And it is a lot spinal Asana that guides them to that straight path, then it is Allah subhanaw taala that changes their hearts to that straight path. But our responsibility is just to make clear and to make manifest what the true and straight path actually is what the true and straight path actually is. So when Allah subhanho wa Taala says that upon us His guidance, the hood that Allah subhanho wa Taala over here is referring to is two types of Buddha. Number one, the die of trophic, the one of actually changing the hearts and that is only for Allah subhanho wa Taala. And the second type of Buddha, even though we are able
to guide people to it, its essence its origin comes from Allah subhanho wa Taala that had Allah subhanaw taala not told us what is good, we will not know what good is and how the last minute Allah not told us what is bad, we will not know what to stay away from. So ultimately all types of hedaya they emanate back to Allah subhanaw taala. Its origin point is Allah subhanho wa Taala. However, human beings have a share in one and they don't have the share in the other and they don't have a share in the other. And then Allah subhanaw taala he goes on to say in the second part, we're in Atlanta and hirato one Allah and truly belong, belong and truly belongs to us, the hereafter and the
first the hereafter and the first checkup Not me, not him Allah, commenting on this verse, he says that there are two types of wisdom behind Allah subhanho wa Taala mentioning our hero before Allah, Allahu Allah before Allah, the widest Allah subhanaw taala mentioned the life of the hereafter before the life of this world. And he mentioned that there are two different types of wisdoms. One is what he calls the fovea. And the second one is Magnolia and the Magnolia also has two wisdoms behind it. So, Lavinia is in terms of its announced creation. So if you were to look at the flow of the surah, you will notice that each and every verse concludes with the same lecture, it concludes
with the Elif. So here, Allah subhana wa Tada. He concludes with the lF as well, and this is what they call Heckman, Latvia. This is a wisdom of Annunciation, the last and what Allah wants to keep that consistency in the surah as a miracle of this surah and then we move on to Allah Heckman Magnolia, that these are wisdoms that are found in the meaning wisdoms that are found in the meaning. And then the reason why Allah subhanho wa Taala mentions the Akira before the life of this world is for two reasons. Number one, that the life of the Hereafter is more important than the life of this world. And that is why I must panatela began with it. So the life of the Hereafter is more
important. And then the second wisdom, why Allah subhanaw taala mentioned acula before the life of this world is very interesting as well, that if you were to look at the two lives, does anyone have a share of the hereafter
The answer to that is no. Allah subhanho wa Taala. He tells us in the Quran, that on the day of judgment in the Hereafter, Allah subhanaw taala will say, who you know who does the Dominion belong to today, it belongs to the law hidden to her, it belongs to Allah subhanho wa Taala, the one and only the overpowering sin, the Hereafter, no one will have a share of it, it purely belongs to Allah subhanaw taala. And in this world, Allah subhanho wa Taala, even though he is the one that is ultimately in control, he has given shares of his dominion to others. So there are kings, there will be governments, there will be rulers, all of these are types of ownership that Allah subhanho wa
Taala allowed to take place in this world, but didn't allow it to take place in the hereafter. The reason being that in the Hereafter, there is no ownership except for Allah. So those people that did not believe in Allah subhanho wa Taala let them enjoy their ownership in this world, because in the Hereafter, they will have no share of it. And whatsoever they will have no share in it, what so ever. Then Allah subhanaw taala he goes on to mention for under to come narrow into lava. So he tells the Messenger of Allah sallallahu Sallam pretty much to tell the people that you have now been warned of the blazing hellfire. You have now been warned, of the blazing Hellfire, that Allah
subhanho wa Taala He has created life He has created two types of people. He's created two types of destinations. One destination is paradise, and one destination is the hellfire. So here he is telling for under to come that I have warned you against this blazing fire that last minute on his screen. So no one can show up on the day of judgment and say that you know what, I had no idea that you know, there was a agenda and agenda. No one can claim that excuse because the Messenger of Allah sallallahu alayhi wa sallam, and Allah subhanho wa Taala clearly warned against it. And now Allah subhanho wa Taala goes on to tell us who are the people that will enter this Jana Laos Lucha in
Alaska, that no one will enter this, you know, the terrible place this blazing Hellfire except for the wretched individual except for the wretched individual. Now, who remembers what are the characteristics that Allah subhanaw taala gave the wretched individual Allah subhanaw taala gave them three characteristics. What were the three characteristics he gave them?
In the surah? Yeah, go ahead.
Excellent. So those are the two characteristics that are mentioned together. Number one, he is a miser and number two, he thinks he is self sufficient. And what is the third characteristic he gave him?
Were kettlebell personnel. And he delighted denied. And then we talked about one person that was so when I was fine with other talks about the one who's shocky he talks about that he is the one that he has no righteousness or very little righteous deeds, that he has no taqwa of Allah subhanho wa Taala. Rather, he lived for himself, he thought he was self sufficient. And then more importantly, he didn't have any man he didn't have any man in the Hereafter, he is the one that is shucky. Then Allah subhanho wa Taala. He mentioned,
the one who will be saved from it was the agenda. And the one who will be saved is the one that has taqwa of Allah subhanho wa Taala. The one that is always conscious of Allah subhanho wa Taala. And you know, has fear of Allah subhanho wa Taala. Then Allah subhanaw taala goes on to give him for the characteristics. Again, that reoccurring theme that Allah subhanaw taala was referring to is that the opposite of the miser is the one who spends and now it is these last four verses that the scholars have said that there's a drama amongst them of a city that these last four verses revealed about Abu Bakar radi Allahu Anto from the virtues of Abu Bakar rhodiola, who I know is the
revelation of these four verses. Now let us look at how Abu Bakr radi Allahu anhu is described in these verses. And the important points to understand over here is that while the Quran may have been revealed about specific events, and specific incidents, the general meaning of the verses still stands true as well. And this is what they call into a laboratory or my left lab co setup. So even though these verses were revealed about Abu Bakar, on the left on the genuine meaning of the verses still stand true. So Allah subhanaw taala goes on to describe the one who has stuck one now, that he is the one who spends his wealth for purification, he is the one who spends his wealth for
purification under the man who yet as Africa and this type of test here is of two types, these types of tests kiya is of two types. Number one, it is a purification of his wealth is a purification of his wealth. So the one that gives wealth in the way of Allah subhanho wa Taala. Allah subhanho wa Taala purifies that wealth. One when it changes hands that wealth becomes pure. Number two is that Allah subhanho wa Taala puts Baraka in that way.
as well so the wealth that has been given from there will be barakah in that wealth as well within the hits Allah. Number two, the second type of purification. The second type of purification is the purification from miserliness and stinginess. So an individual that feels himself miserly and stingy. Allah subhanho wa Taala is very straightforward and upfront, you feel miserly and stingy the cure for it very simple. Go and give some money out in the way of Allah subhanho wa Taala and be the light to Allah that miserliness and stinginess will be cured that miserliness and stinginess will be cured. Now, here's something interesting that a lot of people don't think about, that when we think
about the giving of wealth, a lot of people do not affiliate the giving of wealth, with purification from hypocrisy with purification from hypocrisy. So if you look inside surah Toba, Allah subhanho wa Taala. He talks about groups of individuals, that they said that Oh Allah, if you were to bless us with wealth, then we would give that wealth out for your sake, we would give that wealth out for your sake. Yet when Allah subhanaw taala blessed them with wealth, what happened to these individuals, they didn't spend that money in the way of Allah subhanho wa Taala. So much of what Allah He says in order to Toba for our kabani Falcons equilibrium, that as a compensation for them
withholding that wealth. Allah subhanaw taala put the disease of hypocrisy in their heart put the disease of hypocrisy in their heart. So when an individual gives money in the way of Allah subhanho wa Taala. he achieves purification of his wealth, he achieves purification from miserliness and stinginess. And number three, be the lights Allah he achieves purification from,
from hypocrisy as well. he achieves purification from hypocrisy as well. So one of the best ways to purify yourself is to give money in the way of Allah subhana wa Tada. Now let's why not Allah continues his description. Well, Mallya had an endo hoomin, near amitin, tujuh. And he and who has in mind, no favor from anyone to be paid back to the individual that gave this wealth, he's describing this individual, there are a lot of times, you know, you'll return the favor to an individual that you know, someone does something nice to me, let me return the favor back to them. However, if this individual didn't do me a favor, then I'm not going to show them any acts of
kindness or righteousness. And here Allah subhanaw taala is saying that the second characteristic is that when you do acts of goodness towards other people, it shouldn't be because they have done acts of goodness to you. But rather it should purely be for the sake of doing acts of righteousness, regardless if they've done kindness and righteousness towards you or not. So we are non discriminatory towards the people that we show righteousness to then Allah subhanho wa Taala he goes on to mention a third characteristic, and that is in Liberty law or what you're behind either, and that he only does this act of righteousness and kindness, to seek the face of Allah subhanho wa
Taala to seek the face of Allah subhanho wa Taala, which the Messenger of Allah sallallahu alayhi wa sallam describes as the greatest blessing of the people of Paradise, that the people of Paradise even though they will have, you know, an infinite amount of luxury and an infinite amount of, you know, desires fulfilled and glamour and all of that. The epitome of the benefits and pleasures of gender, is when the slave gets to see the face of Allah subhanho wa Taala. And the sniff gets to see the face of Allah subhanho wa Taala. So that is one understanding of it, a second understanding of it, when they say elliptigo our job in Allah, this is like the epitome of sincerity, that he does
this purely for the sake of pleasing Allah subhanho wa Taala and not wanting any reward, not wanting any credit, not wanting any appreciation or gratitude from the creation, but only wants that recognition from the Creator. Only once that recognition from the Creator. And in what's beautiful, is how Allah subhanho wa Taala concludes this verse, The sola by saying whether sofa Yoruba, whether sofa, Yoruba, that he will become pleased. Now what's interesting about this verse is that verse, this verse can be understood in both ways. Number one, that it is Allah subhanho wa Taala, who will become pleased that this individual that had so much sincerity, and he gave his wealth, without any
discrimination, do it did righteousness without any discrimination, then this individual, Allah subhanaw taala will definitely become pleased with him. That is one one way of understanding the source. And the second way of understanding this verse, and this is in the context of the sutra, that an individual that does this, he will be pleased with what Allah subhanho wa Taala replaces for him. So if you go back to what we were talking about our listener, we said one of the interpretations of one persona and this is the opinion of the amount of W and the correct opinion, according to the majority, is that whatever you spend in the way of Allah subhanho wa Taala, Allah
subhanaw taala will always replace it with something better in this life.
The hereafter. Now Allah subhanho wa Taala says what a soulful yoga that he will be pleased with what Allah subhanho wa Taala has in store for the slave of Allah subhanho wa Taala in terms of compensation for what he spent and compensation for what he gave.
And like we mentioned that, you know, particularly the these verses were sent about a book called The last one, but anyone can fall under this description, as long as they fulfill those characteristics that they give purely for the sake of Allah, not for the sake of returning favors. And Bismillah heeta Allah, Allah subhanho wa Taala will replace them would have given with something good, they will attain the pleasure of Allah subhanho wa Taala. And then the slave themselves will also be pleased in the hereafter in terms of what Allah subhanaw taala has prepared for them and we pray that Allah subhanaw taala makes us of these last two groups of individuals mean what Afro
Dhawan and in Hamden in now Hello, Bill admin was a lot more cinematic. And in the Biennale, Muhammad Ali, he was a big money, and you open up the floor for questions in Sharla. Go ahead.
And Abdullah Bin Saud.
No, this is considered a Corolla, which is shut down, which has been abandoned. So it is not something that is permissible to recite. So even though it was recited by aboda, and Abdullah bin nosode, when the must have of mine was compiled, it was compiled in all the permissible ways that we're allowed to recite.
There's different reasons in terms of why they got it wrong. But that's a possibility. That is a possibility. So you're not allowed to recite with the recitation that was exclusive to Abdullah the Messiah and Abu Dhabi.
like, Oh, just give money to poor people, and but they don't have to believe, right, then why do I should I go to hell? What's the best answer?
Okay, so can you just repeat the question?
But I'm not Muslim, right?
So why am I going to Hell, even though I do good deeds. So there's several problems with this argument. Number one is that when we talk about deeds, remember, we were talking about two types of deeds, deeds of acceptance, and deeds, which will raise categories, what they're focused on is the deeds of categories and not on the deeds of acceptance. As a Muslim, we have to be concerned with both, you have to focus on the deeds of acceptance as well as on the deeds of categories. Number two, is that they want to focus on the lesser forms of goodness, but not the ultimate goodness. So as you know, from a Muslim perspective, the high the epitome of morality, the highest point of
morality, is to have to hate of Allah subhanaw taala. And the greatest form of immorality is to perform [???] with Allah subhanho wa Taala. So, those are the two concepts that you know, I would see they fail to realize and unless panels Allah knows best, go ahead.
So one could one could argue, are protected gardens to come from another. So how can we justify that? Like there is a cracker which is a lot of love. He was like,
banned from entering the world of Islam.
All right. So when
he becomes ineligible from the guidance from our last final exam, that when he dies upon disbelief, any moment before that, he is still eligible for guidance from Allah subhanaw taala. But the defining characteristic is is this person longing for guidance? Is this person actually seeking the truth? And as a principle, any person that is longing guidance and any person that is searching for the truth, then building it on our last panelist, Allah will guide them to the truth.
What is the difference between a man and taqwa? Excellent, so Eman is that which enters you into the fold of Islam. So once your person has entered into the fold of Islam, this he enters through a man and then a higher form of Eman is a person who has taqwa. So, even within a man you have ranks, so you have the absolute basic level of Eman which is known as Islam. Then the higher level of Eman which is known as a man itself, and then the highest the highest level of humanity which is known as said. So taqwa generally is affiliated with the third level, the more taqwa you have of Allah subhanaw taala, the closer you are to ascend, so we define taqwa as being conscious of Allah
subhanho wa Taala and sn as defined by the Messenger of Allah. It is to work
allowed to live your life as though you can see Allah subhanho wa Taala. And even though you can't see Allah know that Allah subhanaw taala sees you. So it is affiliated with that higher level of Imam and Allah Subhana Allah knows best.
Was there anyone else over here? Go ahead.
Yes, this was the opinion of the love of Massoud.
Okay, fantastic. So when you look at the word taqwa itself, the word taqwa actually comes from the Arabic word with Chi. Chi is to create a barrier between yourself and something else. So they said taqwa is that barrier that puts that creates a barrier between yourself and the punishment or the anger of Allah subhanaw taala. So now, when you look at it from a linguistic perspective, the core the connotation is fear. But as a Muslim, we're never too focused on fear. We're never too focused on love. We're never too focused on hope, but all of them have to come in together. So if you look at the definition of Abdullah, Miss odo the Allahu anhu, a person can obey Allah out of fear and he
can obey a person out of love. He can remember Allah subhanho wa Taala, out of love, and he can remember him out of fear and he can be thankful to Allah subhana wa tada out of love, or he can be thankful to Allah subhanaw taala out of fear, the key thing is not to focus on either one of the two, but try our utmost best to combine both love and fear of Allah subhanaw taala together, and that is like the perfection of worship. Because if either of the two are missing, then you know that is when one's worship of Allah subhanaw taala becomes deficient. And Allah Subhana Allah knows best. Go ahead.
Some people excuse the
need to seeking
through or I mean,
just sit down and pray and give or give.
But then people are.
So this is what I was referring to earlier, that when it comes to hidayah, a person will only be granted hidayah if he's seeking it. So if he's asking a lion in his inside, he is internally looking for the truth, then within it, Allah subhanaw taala will guide to this person. And important thing to understand is that even Hidayat itself, it has its levels. So there's a type of hidayah, which you know, a person gets when he enters into the fold of Islam, then there's a higher type of hedaya, that Allah subhanho wa Taala gives when he guides him towards more righteous deeds. And this is like something that's circular in nature, that Allah subhanaw taala he mentioned in the Quran, that we
will guide them through their email, we will guide them through their email. And what this means is that the more good deeds you do, the more guidance you will get from Allah subhanaw taala. So there's two components over here. Number two, three components. Number one is internally, you should be wanting guidance from Allah subhanaw taala. Number two, you should be asking Allah subhanaw taala for that guidance, and this is why every Salah we're saying if you didn't start off with Mr. Kim, and then the third thing is that you continue doing righteous deeds, so that Allah subhana wa Taala increases you in that guidance. And you'll notice that when any one of these three things disappear,
then that guidance goes down. So a person no longer wants to know long for the truth or search out the truth or be consistent upon the truth, then the truth will disappear. If you stopped asking Allah subhanaw taala for guidance, then the guidance will disappear. And if he stops doing good deeds, then guidance will disappear as well. And Allah subhanaw taala knows best Allah will conclude with that semantical llamo biharmonic eyeshadow in the hand and Esther felucca to a lake and I'll see you guys next week at 830 been Allahu taala again was Salam alaykum warahmatullahi wabarakatuh