26 Tafsir Juz E Amma Surah Al Kafirun
Channel: Navaid Aziz
Series: Navaid Aziz - Tafsir of Juz Ama
File Size: 24.36MB
futile when I was a Bella Himanshu, Rory and fusina woman sejati Amina Maria de la palma de la vida de la la la ilaha illAllah hula hula sharika wash shadow Anna Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira My bad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
What's what are we supposed to be doing today?
We're doing Serato supposed to be doing sort of budget. But I was reminded yesterday by a brother, that we actually lost our recording for sort of caffeine. So we had recorded social capital, and many, many months back, but that recording was lost. And I was thinking about that for a long time. And then it dawned upon me that Today is September 11, you know, the 12th anniversary of the events that happened in New York City. So I thought, let's see if we can take this as a reminder for ourselves in understanding the true purpose behind circle capital is and understanding the true purpose of capital. So those of you that are following along, we will be doing social capital today
within the atana. And understanding social capital, it's very important to understand the sooner that came before it, and before actually getting to the sooner that before keep they came before it actually want to share my 911 story with you. And I'm sure everyone has a story of 911 War, the war what they were doing, you have a story, do you remember what you're doing on 911?
You're at school. Similarly with me, I was at school, I was in Medina, I had been in Medina for about a week and a half now. And I'm trying to call my parents and I couldn't get through, no matter how much I tried. You know, it's like your call cannot be Connect, your call cannot be connected. So I started asking some of the other brothers from North America. I'm like, Look, I'm trying to call home, my call isn't going through. And they're like, don't you know what's happening? And I'm like, No, what's happening? They're like two planes just went into the World Trade Center buildings. And I'm like, Are you kidding me? And they're like, no, that's honestly what happened, you know. So the
only source of you know, information at that time was to one was the Internet, and one was the TV. Now the internet, let me describe it to you. We used to pay $20 an hour, which is roughly around at that time, it was like more than 10, around $10, around $10. And they had 56.6 kilobytes per second. And that that wasn't bad enough in itself, it was divided amongst like, 12 people. So back then we had Hotmail, you're trying to open one email, literally, it's taking 45 minutes long. So just reading the news would have been impossible. So our second form of news was McDonald's, McDonald's was the only place in Medina that had a public TV, you could not get a public TV anywhere else in
the dino. So we went to McDonald's, and we started watching CNN, and CNN is showing what's happening. And I'm like La Ilaha, Illallah. You know, what is this going to mean for Muslims in North America at that time, this was before they had any, you know, security measures in place. This is before you know, Muslims went through any form of major Islamophobia, xenophobia, or anything like that. This is before all of those days happened. And when could only fear you know, the worst at that time? So a couple of days went by, I wasn't able to contact my family, no emails, no phone. No, I didn't know what was happening in North America. At that time, I just had to focus on my
studies and make dua to Allah subhanaw taala, that everything was okay. And that was my personal 911 story. But as time went on, you know, things became a lot much more difficult for myself for my family and Muslims in general, in North America. I remember, you know, just going through the airport,
the University of Medina used to book our flights every year. And they used to try to book our flights as much as possible on Saudi Arabian Airlines. So traveling to Montreal, the closest Saudi Arabian airline port at that time, was New York City. So prone. Imagine, you know, the year after or not even a year, like 10 months after 911 happens. I have to fly through New York City. And I wasn't prepared for that. I didn't have any Western clothes and getting Western clothes in my size and within it wasn't an easy task. So you know, I mustered together what I could I had, you know, I'd my parents sent me a pair of track pants and a T shirt. And eventually, I can't remember what happened,
but even the T shirt, it was like too small or something. So I'm like, I have nothing to wear on the top. Let me just put my trust in Allah subhanaw taala. And I'm going to wear a soap. So I were so into New York City from flying from Jeddah and I'm just making flatulence panatela Yeah, let everything be okay.
It was a major learning experience in the sense that when I landed in JFK, I went through immigration, it was as easy as possible could be like, I've never witnessed something so easy. And even people in the line, they're like, Are you crazy? Are you going to cross immigration dress like that? And I'm like, dude, I don't have any other clothes. You know, what do you want me to do? It's either this or I go shirtless. So I go through immigration, everything was perfectly fine. And I'm like, man, maybe things aren't as bad as they thought they would be. But Allah subhanaw taala taught me a very important lesson. As I'm leaving JFK Airport at that time, I needed to switch to LaGuardia
Airport to catch my flight. And as I'm switching I'm crossing the road, the band of my watch got stuck on the bar of my suitcase, and my wallet, my watch slipped off. So it tore apart, it slipped off. And it went a little bit in the air, and it came crashing on the ground. And that little two seconds, it felt like it was 30 seconds. Because the second it snapped off my wrist. And people saw something flying into the air. All eyes are on me. And then as the watch is going down to the ground, you can see people's hands going like this. And eventually it hits the ground and someone shouts take cover, and you see people start panicking. And you literally know there's like a garbage
kind of person took shelter behind the garbage can, because my watch had, you know, fallen on the floor on the middle of a street just outside the airport. And I thought Pinilla This is the reality of fear that this act has placed inside. Then we all hear multiple stories of you know, mosques being attempted to be burned down, you know, racist attacks that were taking place. I remember a personal incident. My wife and I were at a grocery store. She's wearing niqab at the time, and she dropped something on this on the side of the car. And as she went to pick up, pick it up, and other car was just leaving as well. She gets up with niqab and the woman that was there, she starts
swearing in French. Like she just I can't remember what she was saying. But she's like, you know, get out of this country. And I'm like, dude, I was born in the city. You know, I don't get more Canadian than that. I was born in this very city in Montreal. And then time after time, you know, we keep hearing these things even coming up next week. You know, in Toronto, they're having two people coming down. Pamela Geller and David Spencer, these are like the two biggest islamophobes of our times, and they're being invited into Canada to speak. And why do such people exist? Why are they being given a platform? Because such events as 911 happened? Now you can put all, you know,
conspiracy theories aside, was it Muslims that did it was it you know, organized by the government themselves? That's not our focus of discussion, our focus of discussion is going to be the reality that close to 3000 people died that day. And that is a big atrocity from them. were Muslims from them, you know, we're citizens of the United States of America are very neighbors. Now, tying this in, what was our responsibility? I remember speaking to Dr. Bill Phillips, after 911. And I'm like, you know, what is one thing that you wish you had done before 911 took place? And his answer was that I wish I had given the people more doubt that I they had a better understanding of what Islam
was that Islam had a better picture painted for itself, you know, through me so that the Muslims wouldn't go through these atrocities. And that's what I want to focus our discussion on that pseudo calculon even though it concludes by almost final data sync to you is your religion and to us is our religion. The focus of the sutra is defining the 13 years that the Messenger of Allah sallallahu Sallam was amongst the koresh, as those 13 years were spent giving Dawa and after they refused for 13 years, that is when the suitors revealed to Allah's Messenger. And that is when he makes his that look, you after 13 years, I've done my own most best, if you're not going to accept Islam now, then
you need to move on and do other things. And that is when the hatred took place. So it is a reflection of Dawa at that time. So now getting back to sort of co author, the relationship between spiritual culture and social capital. You'll notice that social culture is the suta just before social capital, and you find in a couple of relevant points inside circle co authored that are alluded to inside circle capital. So inside circle co author, they insult the Messenger of Allah sallallahu wasallam, who remembers what the insult was that the insulted the messenger will also send them with?
Excellent accent, so they insulted the Prophet sallallahu alayhi wa sallam by saying that you will not be remembered because your lineage is cut off, because you have no boys to continue your lineage. And this was the insert that they gave them. And Allah subhanaw taala defended the Messenger of Allah sallallahu alayhi wa sallam through this Surah Now after they call it the Messenger of Allah sallallahu alayhi wa sallam this name, even though these two shows weren't revealed after another, the placement of the sutras is what is of significance. So here Allah subhanho wa Taala. When they called him cut off, they called him up there. here Allah subhanho wa
Taala calls them as a result, calling them caffeine. So here are some final data
retaliates on behalf of the Messenger of Allah sallallahu alayhi wa sallam by calling them kefir. The second thing you realize over here is that in terms of the attack of the Messenger of Allah sallallahu alayhi wa sallam, they couldn't attack his character, and he couldn't attack his actions, right? They couldn't say anything bad about his character. They couldn't say anything bad about his actions. So what are the results towards the start resulting towards things that he didn't have any control over, that he would have no male children, this is what they get attacked. This is what they attacked him for. Whereas the Messenger of Allah sallallahu alayhi wa sallam, now that he is
commanded to call them, Cofer. He is commanded to call them Catholic, this is something that they're actually guilty of this is something that they actually have control over. So this is the second point of significance. This is the second point of significance. The third point of significance is that when you look at the result of Revelation, does anyone know why circle calculon was revealed? Why did Allah subhanaw taala reveal social capital? Let's give someone else attention. It's a very famous incident in the Sierra.
You're right, you're right, continue.
Thanks, fantastic. So they came to the Messenger of Allah sallallahu alayhi wa sallam, and this is the sad reason of Revelation. They came to the Messenger of Allah Salallahu alaihe salam, and they said, Look,
you worship our religion for one year, and we will worship your religion for one year, and this will be the agreement be amongst us. And this is something that Allah subhanaw taala refers to in the Quran, he when he says, What do lol he know for you to know that they want you to compromise in your faith so that they will compromise in their faith so that they will compromise in their faith. Now, what is the compromise that they're making with the Messenger of Allah sallallahu alayhi wa sallam? It is of two things, right? Number one is of a worldly purpose. They said, We will give you all the woman you want, we will give you all the gold and silver you want. We will give you the biggest
palaces and mansions. And we'll give you all of the servants. So this is from the dunya perspective. These are all of the things that they're offering him in order for him to leave his faith. Now the relationship beside with this uncertain COVID is that if you look at the very beginning, what does Allah subhanaw taala say, in our clinical culture, that you are Mohammed sallallahu alayhi wa sallam, we have given you an abundance of things. Now this ultimate abundance is in the Hereafter, right? And in this dunya Allah Spano, tala gave him a lot as well, but here on the sopranos, and basically, he came to the Messenger of Allah sallallahu alayhi wa sallam, before the Quran could
bribe him. So the Quraysh had no ability to bribe him because Allah subhanho wa Taala had promised him everything he would ever need, Allah subhanho wa Taala had promised him everything he would ever need. So he was unable to be bribed. Now, the second element is that if you look at the state of the Muslims, if you look at the state of the Muslims at that time, they are weak, they do not have much wealth. They are very poor. They're very few in number meaningful they do they don't have strength. So why is it that the stronger body is coming to make an agreement with the weaker body? Why would the stronger quarter ish come to make an agreement with the weaker Muslim minority? Who can answer
Yeah, but still, it wasn't a lot. It wasn't like, you know, 10s or hundreds of people, you're getting like maybe one person every couple of weeks, that's what was happening. Why is the stronger correlation trying to make an agreement with the weaker Muslim minority? Go ahead.
Fantastic, is that true strength is not measured in wealth, it is not measured in numbers, it is measured on the side of the truth, right. And the Quran knew that the Messenger of Allah sallallahu alayhi wa sallam was coming with the truth. So sooner or later they were bound to be overcome, sooner or later they were bound to be overcome. So if they did not, you know, try to pursue an agreement right now they knew they were eventually go to lose their way of life, lose their faith, lose their religion, altogether, lose their religion altogether. And then you see this, again, being tied in to the end of social culture. When Allah subhanaw taala says, In the shanika, who was the
one that opposes you? They're the ones that will be forgotten. So you look at the heads of the Quraysh unless you've taken a detailed course, on the sort of the Messenger of Allah says Allah, you don't know who am I, you know, I've been kind of was you don't know who will unbelievable mahira was, you don't know who the heads of the coalition was. So in reality, they are the ones that were forgotten. And that is why they were trying to pursue this deal, because they wanted their way of life to continue. But Allah subhana wa Taala told them at this end at the end of certain Kota, that the ones who oppose you or messenger of Allah, they are the ones that are going to be cut off, they
are the ones that are going to be cut off. So now let's actually move in to the virtues of social capital. When did the Messenger of Allah sallallahu alayhi wa sallam recite the surah there are many, many instances particularly the Messenger of Allah was unused to recite circle capital, who remembers that go ahead.
Fantastic as soon as
the Sooners are fantastic.
With the width of the second rock of the winter, fantastic. Can you think of any more? anyone else who can help him out? There's one particular one that I'm thinking of that is not relevant to everyone at all given times.
On fantastic the two records that you pray in, throw off, so the Messenger of Allah sallallahu alayhi wa sallam used to recite these suitors very, very frequently. What's important to note over here, the last prayer of the night, and the first prayer of the day, the Messenger of Allah sallallahu alayhi wa sallam is receiving the same two sodas, Kalia evil calculon and cornhole Allah had, both in the wizard prayer and both in the stillness of feathered. Now even Samia Rahim Allah, He comments on this combination, there's actually the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, where he says, what a blessing pair, circle capital and certain fellas are. So if
you look at these two suitors, what is like a reoccurring theme in them is that in sort of a philosophy, this fortifies our foundation, in terms of our belief in Allah subhanho wa Taala and his oneness, and then sort of calculon it addresses the practical aspect. So Colossus theological is internal is a faith may based matter of the heart, whereas al calculon is an action based matter meaning that our actions are going to be different from those who disbelieve in Allah subhanho wa Taala as well. And then in terms of another virtue it is narrated that sort of calculon like sort of a class was given a special portion of the Koran. So sort of a class It is said that it is
equivalent to one third of the Quran and about social capital on the Messenger of Allah sallallahu alayhi wa sallam said, it is equivalent to one quarter of the quarter and one third and one quarter. So if you recite both of them together you how much of the Quran Have you restated? What five eighths is the correct let's figure this out? seven twelfths Come on, man, you guys can confuse me like this. Which one? Is it?
seven twelfths. Yeah, 712 says right? One quarter is three 712 Is this correct? So you get seven twelfths of the Quran being recited in the sun as of yet, which is like the shortest prayer you should be praying in your day, the sun as a fetcher so that you've taken the you know, that portion of the Koran. So now starting off with the sutra itself, starting off with the solar itself. Kalia, you hold capital. Here on the sopranos, Allah addresses the Messenger of Allah sallallahu alayhi wa sallam directly by saying you O Muhammad sallallahu alayhi wa sallam go and give them this message, meaning that this message is coming from Allah subhanho wa Taala directly. Now the significance of
this message over here is that two things are happening one that this message is from Allah subhanho wa Taala and not from the message messenger sallallahu alayhi wa sallam to is that Allah subhanho wa Taala does specifically command the Messenger of Allah sallallahu Sallam to address the people of college like this, because it was not from the habits of the Messenger of Allah says Allah to boom to be so Stern, that even if you look throughout the seal of the Messenger of Allah sallallahu alayhi wa sallam, after everything that happened, how many instances Do you find that the Messenger of Allah sallallahu alayhi wa sallam refers to someone as a Kaffir? Right? You will not find many,
many instances at all, where the Messenger of Allah Azza wa sallam, specifically we'll refer to someone as a caffeine because it just wasn't a part of the nature of the Messenger of Allah, very soft, very easygoing, very laxed. So to call someone that caffeine was an extremely big deal. So here Allah subhanho wa Taala is commanding the Messenger of Allah sallallahu Sallam to do this, because of his soft nature. And number two, because this message is coming from Allah subhanaw taala and not from the Messenger of Allah sallallahu alayhi wa sallam. A second thing to look at is that, why did Allah subhanho wa Taala not address the Kufa directly? So you'll notice in the Quran, Allah
subhanaw taala he says, Yeah, you're letting me know. And he says, Yeah, I handle keytab. But why did Allah subhanho wa Taala not say, yeah, you will
to show his displeasure and to show the distance, that with the little keytab from them, were still people that you were following their faith, they had goodness in them, they had righteousness in them, but now that Allah subhanho wa Taala is referring to them as captured. This means there is no goodness in them whatsoever. And this is something relevant that when we come to discuss that, is this surah revealed towards every disbeliever or is this referring to a specific group of disbelievers? And the answer to that in summary is that here this sutra is specifically referring to the correlation the heads of the college in specific and certain elements of it can be taken to mean
general certain elements of it can be taken to mean general. So here's a pop question now, is that did Allah subhanho wa Taala ever address the coffers directly in the Koran?
I think we only have one half of the liquid on here, but someone else might know this. Did Allah subhanaw taala ever address the kofod directly in the Quran, I was able to find one place
And sort of terrain. So here I wish I had something to give you man that deserves a price. Allah subhanaw taala does address the kofod directly in one instance. And that is sort of the halimun verse number seven, where Allah subhanho wa Taala he says that all you have disbelieved, do not make excuses. And this is for the day of judgment when Allah subhanaw taala will address them. So in this dunya Allah subhanho wa Taala does not address them directly, and there is no direct message for the kofod directly in the Quran. But rather all messages are conveyed through the Messenger of Allah sallallahu alayhi wa sallam because of his displeasure with the disbelievers specifically those
ones. So let's begin with Allah he calls them caffeine. He says kolia evil caffeine actually, there's a bit in the middle, are you huh? Why does Allah Spano tell us are you ha ha ha is used in the Arabic language to show formality. Right? You when you're speaking to a child, you don't say yeah, you have a wallet. You just say your wallet and you call the child to come here. But when you're being formal, you will say yeah, Johann Abbey, or Yeah, you have levena. Right? It's an act of formality. Here, Allah subhanaw taala uses this act of formality to show the seriousness of the message that Allah subhanaw taala isn't playing around. There's no jokes, there's no games, Allah
subhanho wa Taala is being very serious. So the first indication of this is in the formality of au Ha. Then the second indication of this is Caf Iran is capital, where Allah subhanho wa Taala uses the noun to show Cofer no uses the noun to show Cooper, what is the significance between a noun and a verb Go ahead.
The noun is permanent, so it has no relationship with time and place. So here Allah subhanho wa Taala is showing that the ones that are being addressed in the sutra, that their state is not changing. And after 13 years of Dawa, the messenger will our systems tried being soft with them, try being logical with them has provided for them the you know, the best logical arguments you can come with and the best of luck that you can ever have. And even then they have not changed. So this is a permanent state that they are going to be in Minnesota has no relationship with time, or no relationship with place. So here Allah subhanaw taala is basically foretelling, that the heads of
the coresh that there is no hope for them that look, they're going to die in this state. And this is what you see, eventually, a lot of them end up dying in butter, and in our herd and you know, in other battles, as well. So let's find out what are the uses the noun instead of the verb. So now what is the term Clifford actually coming? What does the term cover actually mean? The term cover means to cover something up. So when someone denies something, this is called foreign, annamma. Foreign and niyama means to deny a blessing that has been given to you because it's being covered up, it's being concealed, it's being denied. So that is the linguistic meaning of it to cover
something up. Now, the shutter, the meaning of this, the shutter the meaning of this, it has a relationship with two other terms. So you will find in the Koran that Allah subhanaw taala will use three terms that are almost synonymous with some variations. So in terms of disbelief, so what we're looking at is faith and disbelief. If you were to look at faith, you have a man, you have Islam, you have a son, and you have other levels in between. Then when you look at disbelief, you also have three things, right? You have copper, you have shark, and you have an effect, Cofer shark and the fact the most general of all of these is covered, and should can effect will actually be branches of
Kufa, shirk and kufr. So shotgun effect are actually branches of gopher. So if you wanted to draw a Venn diagram, for those of you that have paper, a Venn diagram would look you would draw a big circle that would be comfortable in of itself. And then inside of this big circle, you have two smaller circles, which are the fog and shift. And what this Venn diagram indicates is that every Muslim is a cafe, and every monastic has a cafe, but not every Cafe is necessarily a mushrik. Nor is every cabinet necessarily a monolithic, and this draws the relationship between these three elements or these two categories of disbelief. So now in understanding this term, go ahead.
Yeah, big circle is
no, the two small ones not they're both small, or *can the *? And when?
Yeah, they are dispersed. So that's what I was trying to tell you that every mistake is a caffeine every Monique is a caffeine, but not every caffeine is a mushrik nor is every caffeine a Manasa.
So do you understand the relationship? We need like the equals or not equals two signs over here?
Yeah, we're gonna get to that inshallah shortly. We're gonna get into that shortly. Okay, so Does everyone understand the relationship now. So now let's go into actually explaining these terms that is going to explaining these terms starting out with nifa starting out with the fact the fact is of two types with the type we're discussing tonight is that which is major Norfolk minor and the fact the Messenger of Allah sallallahu wasallam says
has four attributes, these four attributes if a person has them, it doesn't take him outside the fold of Islam, it just means he's on the verge of losing Islam. Islam is very, very weak. And he discusses this in the Hadith in Sahih. Muslim, that the attributes of a monastic are four. When he speaks, he lies when he speaks, he lies. Number two, when he makes a promise, he breaks that promise, when he makes a promise, he breaks that promise. Number three, when he's trusted with something, he breaches the trust, so you tell them a secret you will not keep. He's gonna go on Facebook and Twitter, and you know, announce it to the world. That's what the monarchical do. And
then the fourth thing is that when he gets into an argument, he loses his temper and he becomes a very foul and obscene and a hustler. That when he gets into an argument or dispute, he'll become very violent, obscene. So these are the four attributes of minor in effect, these are the four attributes of minor defect, and the major defect is an individual that professes Islam openly, but on the inside, he is hiding the utmost hatred for Islam. On the inside. He's hiding the utmost hatred for Islam, who remembers who the leader of the hypocrites in Medina was.
Abdullah, no babe in saloon, Abdullah bin obeyed and solo was the leader of the hypocrites, that their only purpose there was that they profess this stamp so that they could be politically and financially protected. But what they wanted to do was from the inside, they want to destroy Islam. And this is what major in the fact is, and this is why Allah subhanho wa Taala in the Koran specifically gives them the most of furious punishment in the monastic life, it doesn't necessarily mean that the hypocrites will be in the lowest depths of the hellfire. This applies to major hypocrisy, and not minor hypocrisy. This applies to major hypocrisy and not minor hypocrisy. then
number two, we have the term machinic we have the term machinic. The term machinic in summary is someone who gives a right which is exclusive to Allah to other than Allah subhana wa tada and wishek is someone that gives a right which is exclusive to Allah subhanho wa Taala to other than Allah subhanho wa Taala and not by definition, what a mushnik is, then the caffeine is someone that completely denies someone that completely denies but denies what over here, does he deny the existence of Allah subhanaw taala? No, that is not the case. Because you notice in the Quran, Allah subhanaw taala says about the Quran that if you were to ask them who created the heavens and the
earth, they would say Allah subhanho wa Taala created the heavens and the earth. So what exactly are they denying? They are the deniers of the truth. So an individual that has been given a message and they deny this message, after all sorts of proofs have been given to them, this is what the term Kapha actually means. This is what the term actually Kaffir actually means. Now, an important point to understand over here is that sometimes these terms will be used synonymously so of mushrik will be used in order to mean cafe. And this is what we see in sort of the neasa when Allah subhanho wa Taala says in the law, you should be doing a delicately Manisha that Allah subhanaw taala does not
forgive that anyone should commit shirk with Allah subhanho wa Taala. But he forgives anything other than that he forgives anything other than that, to whom he pleases. So here the term mushrik is being used as a synonym for the term caffeine. That is one way of looking at it. That is one way of looking at it. Go ahead.
Well, the word that's what I was going to get into right now, that's what I was getting into right now. There's another opinion on this matter. And that is that every cafe in reality is a mushrik. Every cafe in reality is a mushrik. Now, what is this statement? Actually? How does every cafard actually become a mushrik? You wanna answer that go for it?
Accent Accent, so Allah subhanaw taala and sort of gesture, verse number 23. He says, Have you seen the one who takes his desires as his Lord? So this minority group, they said that Islam does not even recognize atheism, this concept of not having a god, Islam does not accept it. Because either you're worshiping something that you know, you can see, or it's tangible or has proofs to it, or you're worshiping your own desires and your own ego, but in reality, to worship, nothing is not possible, you're always going to be worshiping something. And that goes into the second verse, when we actually talk about what exactly does worship mean, what exactly does worship mean? So there's a
minority group of scholars that said that in fact, every every cafard is in reality imagick but this is a minority opinion, this is a minority opinion. So that makes it clear what a Kaffir is that Allah subhanaw taala is referring to now we move on to
Verse number two. Well listen, I know what Allah says, law, Buddha, Buddha, that I will not worship that which you worship. So you'll notice now Now Allah subhanho wa Taala has gone from the noun, which is the the Kaffir, he's not now gone into a verb structure, he's now gone into a verb structure, that I will not worship that which you worship, I will not worship that which you worship. Now, the reason why this is taking place, why is Allah subhanaw taala using a verb now, because if you look at the author of the correlation, the correlation will look, you worship our God this year, you worship our faith this year, and we will worship your faith next year. So here Allah
subhanaw taala. Now he starts using the verb to indicate that time that look, I'm not going to worship your God now, nor will I worship Him in the future. And same thing with view that whether you want to you know, take your on and off, this is not going to be accepted from you. Allah subhanaw taala commands that you have to enter into Islam wholeheartedly completely without any exceptions. So this is why unless I know what are the changes from the noun to the structure of the verb. The integral part of this verse is understanding what the concept of a bather means over here what the concept of a beta means over here. The general definition that is given is that of sequela
Cybermen, Samia himolla. When he says that he bada is this man Jamia liquid Lima, you Hippo Allahu Akbar whom in a qualified avoided to Albertina that it is a comprehensive term that encompasses every single good deed from statements and actions that which are hidden or that which are made apparent, there is a comprehensive term that encompasses every single good deed that which is done in appearance or that which is done whether it be from statement or from action. So this is the general term. But if you actually look inside his book called an oboe dia, this is a book that he's written on being a worshipper a slave of Allah subhanaw taala, there are actually five things that
he mentions in order for a person to become a slave of Allah subhanaw taala and I believe these five conditions are actually more practical for our discussion than the definition itself. He says in order for a person to truly become a slave of Allah subhanaw taala five things need to take place. Number one, the individual needs to obey Allah subhanho wa Taala unconditionally, the slave of Allah needs to have unconditional obedience to Allah subhanho wa Taala number two, is that the slave of Allah subhanho wa Taala needs to love Allah subhanho wa Taala above all else in this world, the slave of Allah subhanho wa Taala needs to love Allah subhanho wa Taala above all else in this world.
The third one is a bit tricky. The Arabic of it is actually a bit tricky, because it is a combination of fear and its results. So he talks about how the slave of Allah subhana wa tada needs to fear Allah subhanho wa Taala more than anything in this world. And as a result of that fear, as a result of that fear, he should be the most humble and have the most humility towards Allah subhanaw taala. So it is a combination of fear and humility towards Allah subhanho wa Taala. So those are the first three who can repeat what they are. What are the first three I just mentioned? Go ahead.
humble and have humility. Excellent. Then the last two, he mentioned, the last two he mentioned are the utmost sincerity, the utmost sincerity from us. I know that everything he does in his life, the truest slave of Allah is the one that will purely live his life for the sake of Allah subhanho wa Taala. So you will have the utmost amount of sincerity. And then point number five is that all of this is done. And according to the teaching of the Messenger of Allah sallallahu alayhi wa sallam, that all of this is done in accordance to the teachings of the Messenger of Allah sallallahu alayhi wa sallam. So you'll notice that with the Quraysh, they had a combination of some of these elements,
in terms of obedience, they would obey Allah subhanho wa Taala at certain times, in terms of love Allah subhana wa Taala says that they used to love Allah subhanho wa Taala, but not as much as they love to their idols, and the people who have faith, love Allah subhanaw taala even more, right, in terms of fear of Allah subhanaw taala they did have fear of Allah subhanaw taala when they were in trouble, when the punishments were coming, they will fear Allah subhanaw taala in terms of sincerity, they would only have sincerity, in times of distress, when in terms of prosperity, there was no sincerity there is no sincerity, but in terms of following the messenger of Allah sallallahu
alayhi wa sallam, this is where they all fell short. They could not accept the Messenger of Allah sallallahu alayhi wa sallam as a messenger, even though they knew it was true, they used to say things like, couldn't Allah have sent angels? Couldn't Allah subhanaw taala have found an individual better than you to send us as a
profit. These are the sort of things they would say and they would never ever follow his example. So this is what she called the sentiments email to him. Allah mentions that this is what the true slave will be like. So for our discussion, that's what we want to talk about that when Allah subhanho wa Taala says that tell them I will not worship what you worship. It is these five things that the Qureshi would never have unconditional love for Allah subhanho wa Taala. The Quraysh would never have unconditional obedience, but they would pick and choose what they want, they will pick and choose what they want. And this is what it ultimately comes down to. Then if you look at why was the
lifestyle of Islam, so different from the lifestyle of the Quraysh, it comes down to sources of morality, right? The source of morality for the Muslims was the Quran, Allah subhanaw taala is divinely guiding the Muslims and directing the Muslims were as the source of morality for the Quran, where did it come from? And this came from their own desires, what they thought was good today could become bad tomorrow and what they thought bad today could become good tomorrow. So there was no
what's the word I'm looking for consistency, can no consistency, whereas for the Muslims, you'll notice that the lifestyle of the Muslim will be consistent, we will always consider alcohol Haram, we will always consider the bahara we will always consider Zina haram will always consider, you know, covering up our woman to be a good thing. Whereas when you look at a lifestyle and a model that does not have this divine guidance, and you know, direction, you look what happens over time, that you take a place like Montreal, you know, in the 1940s, a woman shows her ankles, and she's considered indecent and inappropriate. Wind is in our DNA. Ah, this is like a funny article written
in like 2010 why prostitution was going out of business. They said that the woman were dressed so was, you know, in a terrible way, that they will no longer distinguish a prostitute from an average girl, so that the changes are marketing stuff. And I remember reading this I was like,
you know, this is what happens when there's no divine direction and guidance, your own morality is whatever your heart desires in your heart without protection from Allah subhanaw taala without the remembrance of Allah will always go towards corruption will always go towards corruption unless it is protected from Allah subhanaw taala. So this is the key distinction over here that is being made, that if you're not worshiping Allah subhanaw taala, the lifestyle will automatically become completely different. And the biggest difference in the lifestyle is who we worship, where we will worship Allah subhanho wa Taala and everyone else will resort to other things they created
themselves, or they will worship their own egos or they will worship their desires, that knowing that there is no you know, other way right so that is the distinction that is being made. So then in the third verse, Allah subhana wa tada he goes on to say, whether antem Abbey Dona Albert, nor will you worship that which I worship. Now, this is a significant verse over here for two reasons. Because here Allah subhanho wa Taala is saying that even if you were to do this agreement of, you know, one year on one year off with Islam, that wouldn't be accepted from you, Allah subhanaw taala is denying that completely be accepted from you. Because in order to be Muslim, you have to be a
full time Muslim, Allah subhana wa tada he tells us what Hello facility Kapha that enter into Islam wholeheartedly and completely, and that the only religion that will be accepted by Allah subhanho wa Taala is Islam in the deen and the law E and Islam? What am I up to the cradle Islam, Medina, Vallejo Kabbalah middle that one receives a religion other than Islam, then this will never be accepted from him. So here Allah subhanaw taala is saying that you can pick and choose from Islam what you want, you cannot say that I will be you know, Muslim today and the next season. You know, I'm not going to be Muslim, it doesn't work like that. You have to accept Islam completely. Then
Allah subhanaw taala goes on in the fourth verse, and I shall not worship that which you are worshiping and I shall not worship that which you are worshiping. And this is the second rejection that you know, this whole year on and off thing, it's not going to work. And this is when Allah subhanaw taala not only rejects it in the present the first time, but now he's rejecting it in the future as well, that the in this future, there is no way I will ever worship that which you worship, it's never going to happen. So you need to give up on it. You need to give up on it. And then in the last verse, Allah subhanho wa Taala concludes the sutra by saying the convener come up with the idea
that for you is your way of life and for me is my way of life. And this is like the defining barrier, that this is after this point, the Messenger of Allah sallallahu alayhi salam makes his hedger towards Medina. And that relationship with Makkah has now officially been cut off. That relationship with Mecca has now officially been cut off and he will not enter Mecca again. Up until the photog maka happens up until the first of Makkah happens. Now this is what I want to get into the concept of the rules of engagement, the concept of the rules of engagement
in terms of the rules of engaging
Between us in disbelievers. What are the rules of engagement? Like what is our relationship meant to be with the disbelievers? Our relationship with the disbelievers is meant to be one of our that is the foundation of our relationship with all other religions that we are here to call them towards Islam. When Robbie Ayub Mohammed, he was sent to the ruler of the Byzantines, if I'm not mistaken, he asks him, you know, the by the Emperor asked him, What is this message that you've come to me with, he says, We've come to extract the people from the worship of the creation, to the worship of the Creator. And this is our relationship, that as a Muslim, our rules of engagement are with all of
the things that we do to give the people a doubt, the most important aspects of Dharma is through our character, because this is what is actually going to impress the people or have a soft space in their heart for us. So the most important form of Dawa is through one's character. And once a person has reached this level, where they have good character, then the person moves on to the dialogue through their tongue. Because you've seen this so many times that someone who's harsh and has bad morals and bad character, they give doubt to people, and actually repels the people away, no matter how logical or how well presented that may actually be. So a person has to have good character and
getting that data. And then number two, what he's actually saying has to be true. And it's only when these two things are combined, that the message of Islam is truly conveyed. So now, those are the rules of engagement. Those are the rules of engagement. And this brings us into the last issue is that this issue of you know, the concept of jihad and discard the whole, you know, remembering 911 today, you know, again, Allah subhanaw taala knows best what exactly happened in 911 was the Muslims that did it was a non Muslims that did it. We don't know that the reality behind this, and Allah knows if we ever will find out. But let us just look at it from two scenarios. Scenario number one
that let's just say it was done by Muslims, let's just say that this act of 911 was done by Muslims. They did it in the name of jihad of trying to make the name of Allah subhanaw taala superior and make his Deen superior. Did that act actually achieve their goal? Did Muslims become you know, the deen of Allah pilots have become more respected and more loved and more accepted worldwide? The answer to that is no. It was actually counterproductive, right. So even the the the message they may have been trying to get across, it was counterproductive, it actually made things much, much worse. So you lost the lives of 3000 people, and then you make the lives of the Muslims living in North
America. And even worldwide, extremely difficult, extremely, extremely difficult. If you look at all the protocols that are now being put in place, things like you know, the banning of religious symbols in Quebec, that is happening right now, things like, you know, the type of immigrant security immigration you have to go through in order to become a Canadian citizen, like now, it's like standard, that before you become a Canadian citizen, you will go through a CSUs interview. So those of you that have become Canadian citizens, within the last three years or so have had to go through this. But prior to 911, this was not the case, I want you to think about the type of
humiliation and degradation an individual goes through, when they go through airport security. Like there is once this concept of, you know, you would go to the airport, like 20 minutes before your flight, and you're catching your flight. Now, you can sometimes go especially when traveling to the states go six hours before your flight, and you're not guaranteed to catch your flight, they will ask you stupid questions, they will physically humiliate you by patting you down. Like you know for those of you I mean, just to speak generally over here, when you travel to United States now, they actually have this list that has four S's on it, so you get your boarding pass. At the bottom, it
says observations, it'll have four S's on it. And this is extra screening that you will have to go through. And in the world, if I'm not mistaken, according to Wikipedia, at least, there's only 15,000 people that are on this list. And when you're on this list, not only do you have to go through that machine that scans your body, but after your whole body has been scanned, and Allah knows best if they can physically see your body parts or not. But put that aside, you actually have to go through a physical patch down. And that means every single part of your body will physically be patted down. And you have no exception to this if you want to enter the country. Now, if you look
at this, this is one element of it. And then you look at the second element of it, that 911 was actually used as a basis for entering into Iraq. It was used as the basis for entering into Afghanistan, and even though they never found weapons of mass destruction. And obviously, it was quite clear, they went for their own personal agendas of wanting oil, wanting gold wanting money, you know, wanting to control the governments that were there and a whole world wide variety of other issues. those actions only became possible through 911. So 911 was the catalyst of all of this happening. So if it was done by Muslims, they definitely did not achieve their agenda. Now if it was
done by non Muslims, then again, this is a testament
panels where we are required to be patient. And this does not change our rules of engagement. That just because you know you have the American army in Afghanistan, you have them in Iraq, you have them in all sorts of other places. It doesn't mean that this you start attacking civilians now, this is not what the Messenger of Allah sallallahu alayhi wa sallam taught us. But even on the battlefield, the Messenger of Allah sallallahu Sallam teaches us that you don't attack women, you don't attack children, you don't attack priests and rabbis that you don't cut down trees, you don't burn down crops in vegetation. These are all ethics, the Messenger of our system taught us in war.
And that is why when you look at modern day warfare, there's no way it will ever be ethical. You know, one of the recent things that's coming up in the news now is now that, you know, the accusation has been made against Bashar, that he's been using chemical warfare, all of a sudden Western governments now want to enter Syria. But what they fail to realize is that I, you know, we feel the utmost of condolences and sympathy towards the seven to 900 people that died in these chemical attacks. But what happened to the other 100,000 people that were killed through machine guns, and all you know, being sniped and bombs and all this other stuff? Why is it that those lives
are not respected? Right? So when it comes to modern day warfare, you will see that the ethics of Islam are not into practice at all. As soon as you're using nuclear weapons, and you're using chemical warfare, you will never have a fair battle, you will never have a fair battle. Now we can continue this discussion, you know, on and off. But it shows you that if you look at the essence of Islam, the Messenger of Allah sallallahu alayhi wa sallam has to be taught how to be staunch and severe against the Kufa that this was not part of his nature. And even if you look at, you know, the worst of the criminals, how does the Messenger of Allah Arsenal eventually deal with them in the
opening of Mecca, that he enters into Mecca, with his armor with his shield with his protection, he's ready to attack the koresh, he's taking them by surprise, if he wanted to kill all 10,000 of them, he could have done so easily. Actually, there were more than 2000 the Muslim army was 10,000, though he could have done with the courage as he pleased. But the Messenger of Allah sallallahu alayhi wa sallam had a bigger purpose and a bigger goal behind it. And that was that Allah subhanho wa Taala should be worshipped. So Islam does not condone, you know, reckless killing. And it is not there to entice fear into the hearts of people. But it is to bring the people from the darkness of
worshipping other than Allah subhanho wa Taala, into the light of worshipping Allah subhanho wa Taala alone. And this is why every single Muslim, regardless of what your role is, in society, you can be someone who is a teacher, someone who was a taxi driver, someone who is maybe even a garbage man, each and every one of us have a responsibility that living in the lens of non Muslims, we have the responsibility of showing the best of luck, because then this is the minimum amount of data that you can do. Because I know the vast majority of us aren't presenting Islam by our tongues, we're not going out and actively, you know, engaging with with non Muslims and presenting Islam to them. So
the absolute minimum requirement is that at the very least, show the lack of a good Muslim, that you know, someone gives you extra money, make sure you give them their change back, someone does something kind for you, make sure you say thank you, you know, use terms like please make sure you're smiling. These are just simple things that when they're added into your daily life, it has a huge impact. It has a huge impact. So these are just in summary, some of my thoughts, I want to share more with you, but time flew by Spangler, and it's time for the event of macula. But it's time that we start thinking about, you know, that message I mentioned in the beginning. And then when I
asked Dr. Bella Philips, the what was one thing that you would change before 911 before it happened, he said that I wish that Islam had a better picture in the media, I wish that Islam had a better picture in the media, and that the image of Muslims was better. Now 911 happened and all of that changed. And unfortunately, there's nothing that we can do to change that because the past is the past. But what we can control is the future. And it's up to us to think that you know, what is the type of image we want to portray for Islam, towards the non Muslims? Do we constantly want to have this battle of where we fear Islamophobia. We fear the xenophobia, we fear, you know, all these
attacks in all these conspiracies? Or do we actually want to play a positive role in giving back to the communities and societies that we belong to. And you know, it's simple things that make a huge difference. I'll conclude with this.
In a couple of months back, the MCC had organized a blood drive. And this was something that I was thinking about from like, my first day here at the IC. Then I was like at the ISC, we need to organize a blood drive, because you give back to the community you meet, you know, other people that are in social work, the unexposed Islamic creates good conversation. And when you're taking when they're taking blood, you know, people, you're actually gonna start good conversations and stuff. And when I went for this, it was the first person there they were supposed to show by 12. I showed up at 10 because I was busy that day. And the lady that was doing the registration, and she's like,
I've never met anyone by the name of Mohammed before. My first name is Mohammed. And I was like, really? And I'm like, Do you know who Mohammed
It was used our profit in this and that. And she's like, yeah, I've heard some stuff. But you know, I don't know if it's all good. And we struck up a conversation there, then Part two is that when they're actually draining the blood, I have like this fear of needles. And I don't know if you ever donated blood, but it's not an Irish needle, these small dinky needles, this needle is like this big, like, the actual needle part is that big. So the javelin cure.
And you can move your arm and you know, it's draining this blood out. And in your mind, you're like, what if they take too much blood and I die, you know, all these crazy thoughts are going through my mind. And the guy that's doing this, he's like, you know, I don't think I've met a Muslim before you're the first Muslim I've ever met. And I'm like, really, is a gear. And I thought to myself, panela Imagine if this was the type of image that we portrayed as most of the sisters or something small that our body needs to be blood anyways, when you give hijama hijama is, you know, taking out blood anyways. So here, if you can do hijama, at the very least, donate blood, you create a
conversation that creates a positive image for Islam. And you know, this is something good to do. So on September 14, they actually rescheduled my appointment again, they want you to donate blood every 56 days, because there's like shortage of blood in certain blood types and stuff. So I was thinking, you know, what, for September 14, why don't we organize a community blood drive. So obviously, I'm not going to enforce this on you. But if anyone is interested in donating blood, I will be going on September 14, at 12pm. It's a Saturday, and they're open all the way till 2pm. So if you can donate blood, you know, that's an ideal opportunity to go and check out. You don't get any money for it,
you don't get anything like that. But they do give you cookies and juice and water and stuff. And you get free parking. You don't have to pay for parking. And this is your opportunity to you know, give back to the communities that we live, give the people that need blood. And you know, you never know that one day you get into an accident. And Allah subhanaw taala sent someone to give you blood because you did something else for mankind. And unless paneled Allah knows best. So I just wanted to use this sort of this opportunity, as a point of reflection of, you know, the meaning of 911 and how it affected Muslims and what our responsibility is towards our communities towards our societies.
And not just taking from our governments, but giving back to these communities and society societies, and being a positive image for the Muslims for Islam, and most importantly for the sake of Allah subhanho wa Taala Allahu taala. Adam was a lot more radical in Vienna Muhammad wa ala alihi wa sahbihi wa sallam panicle homophobic Chateau La La Land stuff Eureka Why? To a lake