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Reflections on Surah Al-Hujurat #01
Channel: Navaid Aziz
File Size: 50.55MB
Episode Transcript ©
Transcripts are auto-generated and thus will be be inaccurate and at times crude. We are considering building a system to allow volunteers to edit transcripts in a controlled system. No part of this transcript may be copied or referenced or transmitted in any way whatsoever.
Bismillah al Rahman al Rahim
al hamdu Lillahi Rabbil alameen wa sallahu wa sallam about a condo in Vienna Muhammad wa ala alihi wa sahbihi Marina My bad, my dear brothers and sisters said Ahmadi Kumara Matala. He will pocketable.
So tonight inshallah we begin a new series on reflections on social facades. And I want to give some background as to why I actually chose this topic.
So this past, I guess, a couple of months, it's been like 10 years since I came back from from Medina. And it's been a lot of reflection on where my life has gone, where I would like it to go and what I've experienced and what I would like to experience. So I looked back at what was one of my first experiences at attending a haka. And it was on sortcl gerat. I was in grade seven, I just moved to New part of Montreal, and I just joined the Muslim youth group there. And this Muslim youth group was actually very, very intensive, like, it wasn't something I would I was used to, usually you would think that you know, what, you know, you get together on like, a Friday night or Saturday
morning, play some video games and you're with with Muslim people, and then that's the end of the youth group. But they focused a lot on Quran memorization, there was a lot of Islamic Studies, and there was a lot of like, intense sports. So when I joined the youth group, you know, I was in grade seven, that grade level, they were memorizing SoTL Majora at that time, so I had a lot of catching up to do, because I had remembered that and memorized much By that time, like literally maybe the last 14 solos, even if that. So the first long suit, I actually end up memorizing was sort of a lot. And I remember when we finally got to the tafsir of social, it was the following summer. So it was
between grade seven and grade eight. And in the summertime, we'd meet up at the baseball field. And you would think a bunch of brown kids playing baseball, you know, might not actually work. But it was actually perhaps, you know, our best sport, we actually ended up making our own sports team after that spinal lock. And it was just a very profound moment in my life. And I realized it wasn't just in my own life, but from a lot of the other people that were part of this group, in one end up becoming like the Vice President of automotive Institute, the other one started his own tech company. And he just raised like $7 million for his company, the other one became one of the
youngest doctors in the history of Quebec. And like a lot of profound things happened. And I thought to myself, Subhanallah The only unifying factor in all of this was that we were part of this halachot group that was really, really intense. We played hard. We studied hard, and candlelight had, you know, very positive effects
on our lives. So I wanted to relive those experiences. That was like, you know, grade seven, we're talking about 1993 1994. Yeah, probably around 1993 1994. That's around the time. So just take a trip down memory lane. And remember that the car that we actually went through, was perhaps one of the few English books that was available during that time, which was literally if I was to count all the books that were available. You had the translation of the Noble Quran, the big fat volume, you had the summarized version of Al Bukhari, which is also one fat volume. And then you had this tafsir Soto gerat, by Bill Phillips, which I remember we had one of the ugliest covers ever, because it was
like brown and really not pleasant looking. But smile. That was a life changing experience. So in order to relive that experience, I thought, you know what, let's go back and live some of the lessons that Allah subhanho wa Taala gives us in this beautiful shoulder. So this is what I was revealed in the ninth year of the HIPAA law. And in terms of its placement in terms of Revelation, it was revealed after shortall majorda. But before shortly after moja de la before sold to him, and then in terms of its placing in the Quran, Allah subhanho wa Taala placed it right after certain fact and right before surah cough and there's Divine Wisdom even in that as we will come to see. So
now why is sort of called Jolla Sahaja means the apartments and the reason why it was named after gerat is because Raja Raja is actually mentioned in the suta. But the reasoning why it's mentioned in the sutra, is because when the Bedouin Arabs used to come to Medina, they will be looking for the Prophet sallallahu alayhi wa sallam. So if they weren't able to find him in the masjid, then they would want to go and find him in one of his houses. But rather than going to each house politely and knocking on the door and saying, Hey, is the Messenger of Allah sallallahu alayhi wa sallam there, they will just shout out your Mohammed come out. Yeah, Mohammed come out. And there's various
lessons that Allah subhanaw taala wanted to teach these Bedouin Arabs and that is why the beginning of the surah is dedicated to them the beginning of the surah is dedicated to them. The surah officially has no other titles, then sortal 100, but you will find in the last century or so.
A lot of the modern day movers Sharon has been calling it the sort of adapt or the sort of o'clock. So the sort of good character, the era of good morals and manners, but that is a modern day issue rather than something that is classically known. In terms of this being a Madani or a monkey sutra, there's almost consensus on that being a Madani sutra. The only contention is you find one of them of a shadow and mentioning that this is a murky surah due to a doubt that he had. And the Delta that he had was that when you look at Medina Sutras, that's where you will find a lot of the Johann livina aminos. And when you look at the murky Suras, you'll find that a lot of the yohannes. And
this surah has a combination between the two. So he was saying that duty yohannes being president, we will give preference to it being a monkey shoulder over immagini surah. But the vast majority of us rejected that the vast majority of us urine rejected that. Now in terms of the characteristics that Allah subhanaw taala wants us to understand. In the sutra, they revolve around five things they revolve around five things. Number one, obedience to Allah messenger sallallahu alayhi wasallam number two is the great station and rank and respect that the Prophet sallallahu alayhi wasallam deserves. Number three, the importance of verifying all information. Number four, the prohibition of
mocking people. And then number five, the prohibition of spying, backbiting and assuming the worst this word, the provision of spying, backbiting, and assuming the worst. So now how does the surah actually relates to the surah? Before it? How does the surah relates to the surah before it and you'll notice that as we mentioned, certain factors, the surah that is placed before it in terms of its chronological order, and the science known as xR sub is not a scientific process per se, because the placement of the sutras was not through divine legislation meaning Allah messenger sallallahu alayhi wa sallam did not specifically mentioned where one surah would go after another, but rather a
lot of it was from the HD heart of the Sahaba. A lot of it was from the HD head of the Sahaba. And other scholars came and they wanted to find wisdoms behind why were some of the students placed together. And this is what they called tonight. So this is what they called then. So one of the most famous books written in this is called not my daughter beaten us, but it was sure by Buckeye, I will die. And it's a very interesting science. We're not science or art rather, in terms of how do we relate the Soyuz and how do you relate the iock one to another. So because you mentioned that if you look at shortall, you will find two main themes that are addressed in certain facts. Number one, is
the observance of respect for the Prophet sallallahu alayhi wa sallam. Allah messenger sallallahu alayhi wa sallam is honored and respected in the surah and Allah subhanaw taala continues that in certain jobs. And likewise insert in fact, Allah subhana wa tada concludes the sutra or rather the second to last idea before the shorter concludes by saying why de la Honda Dena amanu that Allah is promised the people of faith. And then what you find in the sutra is a lot of Yeah, you and Edina amanu or you will believe So Allah is promised the people of faith. And then Allah subhanaw taala goes on to describe who the people of faith are, who the people of faith are. So honoring and
respecting and how that's done. And then who the people of faith are. These are two continuous themes that ties the solos together that ties the soldiers together. Some of them have also mentioned that if you look at certain fact, there is the obligation of fighting the disbelievers that exiled the Muslims from their land and fought them over the religion. And then also in total, how Allah subhanho wa Taala talks about who the true believers are towards the ending of the sooner when he says they're the ones that struggle in the way of Allah subhanaw taala with their wealth and their own cells. This is a third similarity that some of them have first Sharon mentioned. So now
getting into the actual surah itself. Allah subhanaw taala starts off the sutra by saying oh you who believe Do not raise your voices over the voice of the Prophet Muhammad sallallahu alayhi wa sallam. One of the contexts of the revelation of this verse was one day bunu, Tamim was coming to visit the Prophet Muhammad sallallahu alayhi wa sallam, and the Prophet sallallahu alayhi wa sallam was to decide after they accepted their Islam, who would be their leader who would be their leader. So the Prophet sallallahu alayhi wa sallam took Shura between Abu Bakr and Omar and some of the other companions. And it actually turned into
a verbal fight an oral fight between Abu Bakr and Omar Abdullah and who were they ended up raising their voices where they end up raising their voices. And this became one of the reasons of revelation of this idea that in the presence of the Messenger of Allah sallallahu, alayhi wasallam. They're not meant to raise their voice. you're meant to have the utmost respect the
At most humility, so Allah subhanho wa Taala sends down this verse. And it's interesting what the loving is aware of the love, I know, reports both about armor and aboubaker. That he said that after this I was revealed for Oman, in particular, the brave and courageous man that he was, he would speak so softly to the Messenger of Allah sallallahu alayhi wa sallam, often the Messenger of Allah would have to ask him to repeat what he was saying due to how silent it was. And he says about aboubaker Allah, I know that he was already speaking so quietly, that it became next impossible for him to hear that as if there was a
deafening silence almost, that he was saying something but you couldn't hear what he was saying, due to how low he would raise his or how low he would lower his voice, how low he would lower his voice. Now, as this is addressed, as the second idea, and that's the reasoning of Revelation, we bring it back to the first day on the first day it says, Do not proceed any matter before decree from God and His Messenger and fear God, surely God is all hearing and all knowing. Now how does this tie in to the second is the exact same incident, while abaco de la Juan Juan O'Meara de la, Nomar argue amongst themselves, the Prophet sallallahu alayhi wa sallam has not yet shared his opinion has not
yet shared his opinion as to who the leader of bunu Tamim would end up being. So here not only are they being reprimanded, but it is a reminder for everyone, that when it comes to the Messenger of Allah sallallahu alayhi wa sallam, you may share your opinion, but it is his say that his finally does his say that is final. So rather than becoming so adamant on your position, humble yourself in front of the Messenger of Allah set up, give your advice, but then leave it at that leave it at that. Abdullah busca de la Noma. When he commented on this idea, he said, when the Prophet sallallahu alayhi wa sallam was alive, we will not share any opinions without going back to the
Messenger of Allah setup. But after his death, we will take this back to the Sunnah of the Messenger of Allah sallallahu it was set up, so meaning that it is just as relevant. Now this is an important point. Because a lot of people, especially in this day and age have come to reject the Sunnah of the Messenger of Allah says to them, we will refer back to the Quran, because there's no dispute over the Quran. But we will not refer back to the sooner the Messenger of Allah sallallahu alayhi wa sallam, because we can't verify that all of it is authentic, some of it is disputed. So you don't want to just want to reject it all together, and you will fail. I find very strong movements amongst
the modernist community and amongst some of our ethnic communities, as well, where they reject the notion that all together. This idea in particular, shows us how Islam is dependent upon the Quran and the Sunnah, how they cannot how Islam cannot exist without the Messenger of Allah sallallahu alayhi wa sallam, and the statement of Abdullah in the bustle of the Allahu anhu oma, it was almost divine revelation as if he's addressing this issue that a time would come where people would reject the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. So his statement is very profound in if you refer matters back to the Messenger of Allah sallallahu Sallam while he was alive, then
you have to refer matters back to his Sunnah after he has passed away after he has passed away. Now I want to talk about how in our day and age, people share their opinions in front of Allah Subhana Allah and His Messenger sallallahu alayhi wa sallam. And this happens in one of two ways. This happens in one of two ways, and the second being worse than the first. So the first is when an individual has no knowledge whatsoever, and they feel comfortable sharing their opinion. So you go onto Facebook, and innocent person will pose a question, hey, what is the ruling on so and so? And then you have like 60 comments By people? In my opinion, I think, you know, this is what I heard.
And this is what people are sharing. And this is what we learn over here that in such matters, it is better to remain silent than to speak out of ignorance, it is better to remain silent, than to speak out of ignorance. So up until you've already learned that matter. Don't share your opinion on that matter. Learn what Allah messenger sallallahu Sallam and Allah I know the other say, and then share your opinion. And then the second way and as I mentioned, this is the worst is when people actually know what is correct. But they refuse to act upon it when people actually know what is correct, but they refuse to act upon it. So they've given preference to their own desires and their own opinions,
over the opinion of Allah Subhana Allah and His Messenger sallallahu alayhi wa sallam, and this in reality is worse. And you'll notice that as a community, we struggle with both we struggle with both those individuals that speak out of turn and speak without knowledge. And also those individuals that know what is true. You choose not to follow it, you choose not to follow it. Then if you look at the way Allah subhanaw taala concludes the idea. He says
have Taqwa of Allah subhanho wa Taala Indeed Allah subhanho wa Taala is all hearing and all knowing. You'll notice that Allah subhana wa Taala repeats the concept of taqwa throughout the surah. What is the wisdom behind that? The wisdom behind that is that when you're conscious of Allah subhanho wa Taala. It is meant to impacted the way you act, the way you speak and the way you
conduct yourself. So in such a situation when an individual does not know or they think they might know, the taqwa of Allah subhanho wa Taala will make them refrain from sharing their opinion, when an individual knows what is right, and is about to embark upon something wrong. The taqwa of Allah subhanho wa Taala will prevent them from doing that action. And therefore you will see throughout the surah Allah subhanho wa Taala is using this concept of taqwa as a question. Are you actually doing what is most pleasing to Allah? Like the equivalents of taqwa is this very question? Are you doing what is most pleasing to Allah subhanaw taala and that is how you should understand this
concept of taqwa in the surah. Because as Allah subhanaw taala repeats it, you will not understand what Allah subhanaw taala wants us to understand from it.
Then Allah subhanaw taala goes on to say, Indeed, those who lower their voices in the presence of God's Messenger are the ones whose hearts God has refined for righteousness, they will have forgiveness and great reward.
So lowering your voice in front of the Prophet sallallahu alayhi wa sallam. This is an etiquette that the Sahaba the Allahu anhu, were taught in particular, that when the Messenger of Allah sallallahu alayhi wa sallam is present, there's a higher level of character that is required for you to treat him with. He's not like any other human being. He is the Messenger of Allah sallallahu alayhi wa sallam, and that is why you lower your voice in his presence. That is why you lower your voice in his presence, and those individuals that do so Allah subhanaw taala says about them when they can get in the hand Allah who kulu Bahama taqwa that they are the individuals that Allah
subhanaw taala is testing them and trying them that is taqwa actually present is taqwa actually present that this is a test for them. And if those individuals are successful, then they will have great forgiveness from Allah subhanho wa Taala. And a great reward, great forgiveness and great reward. So two things we will look at. Number one, Allah subhanaw taala talks about taqwa already, he says what the cool love. And in this very next day, Allah subhanho wa Taala tells us what is the reward of having taqwa there. If you have Taqwa of Allah subhanaw taala. There is great forgiveness and great reward. So the incentive is always there. And this is a great teaching lesson for all of
us that when we teach our children when we teach in class, always try to teach the objective and the incentive. So what are we trying to achieve? And what is the reward or the consequence of this action? So here let's handle with Allah addresses this very issue that if you have Taqwa of Allah subhanaw taala, there will be great forgiveness and great reward. Now, the reason of revelation for this I in particular, is a story of fabric of no case.
case or the Allahu anhu was a close companion to the Prophet sallallahu alayhi wa sallam, yet several days had gone by and the Messenger of Allah sallallahu alayhi wa sallam had not seen him. So the Messenger of Allah is seldom asked, has anyone seen sadly they have no case, and no one had an answer. So one of the companions, he said, O Messenger of Allah, I will take it upon myself to go and find out what happens. So they go to the house of fabric, no case and Tabitha case is sitting in the corner of his house, tears coming down his eyes, and they asked him, you know what happened? Why are you in such a state? And he says, Allah subhana wa tada revealed a verse about to me, and he
said, what I did Allah subhanaw taala revealed about you, and it was the previous isup about raising your voice in front of the Messenger of Allah sallallahu alayhi wa sallam. So he was afraid that due to the previous idea, actually, am I corrected? That the previous idea? Yes, this is the previous I ends off with saying, and your deeds will become null and void while you're unaware. So the ending of the second eye talks about your deeds will become null and void and you will be unaware if you raised your voice in the front of the Messenger of Allah sallallahu alayhi wa sallam, so that we have no place he says that this ayah was revealed about me, because I remember such and such time
ago, I had raised my voice in front of the Messenger of Allah sallallahu alayhi wa sallam, and now all of my deeds have become rendered null and void. So they took this back to the Messenger of Allah sallallahu alayhi wa sallam, he said, This is what is distressing Fabrice have no case, and the Prophet sallallahu alayhi wa sallam said that let sabots know that it is not that I uh, that is applicable to him. But rather it is this idea that those individuals that lower their voices in front of the Messenger of Allah sorry, so now, they are the ones that have been tried, and they are the ones that will have great forgiveness.
And reward from Allah subhanho wa Taala. So tabacos rejoiced, and he came back. One of the lessons we want to take out of this story is when you approach the Koran, how much of it do we feel is applicable to us? How much of the Quran do we feel is actually talking to us directly? So when you open up the Quran and Allah subhanaw taala is talking about the people of paradise? Is there a longing for us to be from amongst them? And let's find out is talking to the people of jahannam is your fear inside of us. I don't want to be from amongst them. Same thing with the stories of the hypocrites when they read the stories of the people of the past. are we learning the lessons that
Allah subhanaw taala wants us to teach? wants us to understand from those various stories that are we falling into the same traps that those people fell into. So personalizing the Quran is a very important characteristic. Because if you look at the beginning of the Quran, Surah Al Baqarah Allah subhanaw taala says that this will be a guidance for the month of June that this will be a guidance for them with the Quran. So meaning you have to approach the Quran with taqwa being conscious of Allah subhanaw taala, as if Allah subhanaw taala is speaking to you directly. So the personalization of the Quran is a very important attribute when one is reflecting upon the Quran. What can I take
from this idea and implement in my own life? What is the lesson that I can take away and implement in my own life? And that is the question we should want to ask ourselves throughout the sutra, particularly in the sutra that emphasizes character and emphasizes conduct. That's what we want to ask ourselves. So if we were to look at the first three is being revealed, one of the reflections we should have is how many times have we spoken out of knowledge? How many times do we have the desire to speak out of knowledge? How many times have we known what is right? It's still done the wrong thing. So make us the Father and tober from those things, and then in the future, moving forward,
make sure that we learn from this idea and try not to do them. Then Allah subhanaw taala concludes the third idea by saying that whoever has this desire and fights their desire and lowers their voice in front of the Messenger of Allah sallallahu alayhi wa sallam, then they will have great forgiveness and reward from Allah subhanho wa Taala. And this addresses the second point that we made in terms of how people put their own opinions in front of the Messenger of Allah says that there will be an element of desire that always contradicts the Cydia, there will be an element of desire that contradicts the Sharia. So when you put that desire aside, when you fight that desire
aside, you will need that greater incentive. Why should you fight your desire? What is the objective behind it? What are you trying to achieve? Allah Shinoda says that when you do that, then there is forgiveness from Allah subhanho wa Taala and great reward from Allah subhana wa Tada. Now if you tie this in to a completely different Sula in certain nazjatar
Allah subhanaw taala talks about finding your desire in that shoulder.
I'm trying to remember the idea for a moment of hire to dunya Hema, Hema
by mantova will hire to dunya
famine, Mama, my mom and father Macondo Robbie when had enough sun in our agenda to heal ma that Allah subhanho wa Taala says in this idea that whoever fears his Lord Allah subhanaw taala and fights his desire, then Allah subhanaw taala will give them paradise as a reward and shorter of man Allah subhanho wa Taala talks about the same issue, but further expands upon this you will work with a man hoffa, Ravi
Waldman, Fatima camara be Jana Chan, that whoever fears the station of his Lord, then they will have to paradise they will have to gardens. So here let's find out other talks about the emphasis of finding one's own desire and the impact it has on your afterlife. So when we're always looking for that desire, we're always looking for that
incentive, you know, why should we fight our desires in the face of the *tier there's always that desire of Hey, if I want to get to paradise, then there has to be sacrifice, there has to be sacrifice. So what are some of the desires that people are encouraged to fight off? So right now fudgier time is very late. It's easy to get up for budget. But as summertime gets closer, getting up for budget becomes more difficult. So that challenge and waking up for budget, think about if I really want Jenna I need start waking up for a budget. If you look at some of the things that were exposed to in terms of the things that we view, and the things that we listen to always ask
ourselves, what Allah subhanho wa Taala would be pleased with me watching this. And then that desire that you have on the inside of wanting to watch something or wanting to listen to something, answers that question, and then when you're looking for that incentive, unless I know that as promised me paradise in return, Allah subhanaw taala has promised me paradise in return. And then to conclude this one point if you look at the
hadith of Jana and Jana, when Allah subhanaw taala created both of them, he asked the angels about john them. And he the the angels responded that there's so many desires and temptations surrounding jahannam that it seems that it is impossible that anyone would escape it, because it is surrounded by desire and temptation. So this sutra teaches a very valuable lesson of the importance of understanding. When there's a conflict between your heart and your mind. You have to use your mind to overcome the desire of the heart, you have to use your mind to overcome the desire of the heart. Now Allah subhanaw taala goes on to address specifically those people when he says, indeed, most of
those who call out to you or profit from outside of your private quarters, have no understanding of manners. So let's I know what I was talking about. Those individuals that are calling out to Muhammad salallahu alayhi wa sallam from outside of his quarters, and calling him all Mohammed, Allah subhanaw taala says, they have no manners, they do not reflect on manners lie archelon what do we extract from this? What we extract from this is I want you to think about when you experience bigotry, when you experience some sort of Islamophobia, What is your reaction towards those people, part of the reaction may be stand up for yourself, defend yourself, and you know, explain the
situation. or part of the situation may even be you pity those individuals that you feel sorry for them that they don't understand better. Allah subhana wa Tada. And this idea is consoling the Messenger of Allah sallallahu alayhi wa sallam, that don't feel bad, when these people just respect you don't feel bad, when they disrespect you, because they don't know any better. They don't know any better. And when people don't know any better, you will have a bit of sympathy for them, you will have a bit of, you know, almost remorse on their behalf. That because they don't know any better. That's why they're acting this way. And that is why when people opt out of character, you
should feel some sort of remorse and regret on their behalf. That had they known better, they wouldn't be acting this way. had they known better, they wanted to be acting this way. And this ties in beautifully to another idea that's coming up there on the suta. I we're not going to reach it tonight.
But this idea in sort of, in the surah, Allah subhanaw taala talks about to employ attorney Medina, they have two groups of believers are fighting amongst themselves, make reconciliation between them. What's interesting about this idea is that Allah subhanaw taala makes it an emphasized point, by if autonomy, meaning that they are two groups from amongst the believers that are fighting themselves. So you will often see that there is this dichotomy almost where people tried to reconcile between what Islam says and what Muslims actually do. And this is a clear explanation for that very point, that just because someone is Muslim, does not mean they will act perfectly just because someone is
Muslim, does not mean they will act perfectly. So then if you can see how two Muslims can fight one another, and that keeps them within the fold of Islam, then even less than that they are capable of doing even less than that they're capable of doing. And when people behave in such a manner, understand, they they probably don't know any better, they probably don't know any better. What becomes even worse, is that when they know better, yet they still act in that fashion when they know better, and they still act in that fashion. And I'll highlight the issue of parking in this situation, the issue of parking. This week, I received an email about how a particular mosque in
Calgary was no longer allowed to access their neighbor's parking lot. Why? Because Muslims abused their parking privileges. There is another story of another musala that used to have Juma prayers. The Juma prayers cannot be held there anymore because Muslims don't know how to park. You look at the downtown masala. The sign clearly says he mom's parking yet there's always someone parked there, you will clearly see signs that say this parking belongs to such and such company, you know, reserved 24 hours a day, seven days a week, you will find Muslims that park there.
And this sort of situation. I believe they fall in the second category where they know better, yet they still choose not to implement the rules, they still choose to not implement the rules. Now what is the solution to that? Where the rules are right in front of them. There's a reminder in front of their face, that there's disobedience from inside that overrides and there's a logical justification that I will only be there for a short amount of time. I'm not harming anyone else. Therefore it is okay.
Therefore, it is o k. Yet you see this is not how the Prophet sallallahu alayhi wa sallam trained the Sahaba the Allah one who does not have the process of training the Sahaba Allah Allah one Oh, there was always consideration for the greater majority always consideration for the greater majority. Two simple examples of this is how people come to the machine itself. The Prophet sallallahu alayhi wa sallam prohibiting coming having eaten garlic or onions. Why? Because it is harmful to the congregation, the province of Southern prohibiting that if the Imam is required, don't run to the Salah, walk to the Salah, so that you don't scare the people that are praying so
that you don't scare the people that are praying. And then on top of that you approach the Salah, huffing and puffing and disturbing the person next to you. So there was always that greater consideration that the prophets of Allah wa new Salam wanted us to keep in mind for the congregation. Now let's look at that in the modern day application. That's because of the disobedient acts of a few individuals. Look at how the community gets impacted. Look at how the community gets impacted. You either lose parking privileges, or you lose Juma privileges. These are huge consequences. Like I want you to think of, if those people because of whom we lost a job, my
space understood that, would they actually have done it? And shall I'd like to hope they wouldn't have. But we need to keep in mind greater foresight always, you know, think forward into the future. What are the consequences of my actions. And in such a situation, people have a fear, oh my god, I'm going to miss drama if I don't illegally Park. But what we don't realize is what if the whole community ends up losing drama because of illegal parking, which is the greater sin. And I genuinely believe that if a person has a general habit of showing up to gym on time, and they're always there on time, and that one time they get late, and then you're trying to find parking, and there's no
parking found, and they end up missing Juma because of that, I personally believe that they will not be sinful for that they will not be sinful for that, because they tried their best to show up on time. And because of an IQ circumstance outside of their control prevented them from attending Juma, they would be excused. And this is what we need to keep in mind that it's not only about our own personal ambitions, our own personal objectives and goals, it is about the community as well. And that always has to be kept in mind that always has to be kept in mind. So now these individuals that are calling out to the Messenger of Allah sallallahu alayhi wa sallam, they don't know any better.
So let's I know Dan is teaching them and we see that they learn, and therefore they no longer call outs to the Messenger of Allah sallallahu alayhi wa sallam. But now for our community. It starts with all of us attending this Hanukkah, that we implement what we've just learned today that the next time we're late for Salah, we're late for Juma prayers. That is keep that in mind. Anything that happens as a one off, and Sharla were excused for, but often times, it's a it's a problem, that we're constantly late for Silla, constantly late for Gemma, and then want to do something illegal in order to attend. And that sort of situation, fix the problem, fix the disease, don't try to cure the
symptom, right. That's what we need to address. And that is one of the lessons I wanted to take away from this. Then Allah subhanaw taala goes on to say is number five, had they been patient until you came out to them and would have certainly been better for them. And God is all forgiving, Most Merciful. Had they been patient until the Messenger of Allah sallallahu alayhi wa sallam came out to them. So this means, you know, just showing some restraint. Not everything has to be on your turn, not everything has to be on your time is going to be on the time of Allah messenger sallallahu alayhi wa sallam, you're the one that needs him, he doesn't need you. So if you truly understand
that point, then you're going to make sure that you wait for the Messenger of Allah sallallahu alayhi wa sallam. And we can apply the same thing to what we just spoke about. That Salah happens at the time of the Salah, not on your personal time. So if you know what your allotted time is, try to show up. And it's appropriate time for Salah for Juma. And then therefore you won't go through those hardships of trying to find parking and struggling with things like that. But when you make it a habit of constantly being late, you have no one to blame but yourself when you don't find parking at the end. And then if the community ends up suffering, understand that that is on your scales, till
the Day of Judgment that is on your scales, till the Day of Judgment. And it is your responsibility to fix any of the problems that were created because of your your actions. So actions always have those greater consequences. Our actions always have those greater consequences. Then Allah subhanaw taala goes on to say, Oh, you who believe if an evildoer brings you any news verified, you do not warn people unknowingly becoming regretful for what you
have done. So even though this ayah begins with Yeah, you have the vena amanu. What's interesting is that this is specifically addressing the Prophet sallallahu alayhi wa sallam. What had happened was the Messenger of Allah sallallahu alayhi wa sallam had sent down and sent out a companion by the name of Hadith to collect Zakat from a village or from a cappella, a tribe that was outside of Medina. When this individual Harris went to go and collected that Zakat, someone had planted a seed in his ear, that you know what this Kabila is going to attack you, I'm going to kill you. If you tried to go in and take their zakat. We don't know who that individual was that 20 does not. So how
does goes back to the Messenger of Allah sallallahu alayhi wa sallam, and he says all messenger of Allah, I was going to go but these individuals were planning and plotting against me, and they were going to kill me how they tried to go and get there's a cat and that is why I was unable to get there, the cat. So the Prophet sallallahu alayhi wa sallam summons the head of this tribe, and brings him over and says, How dare you, you know, attack or think about attacking one of my messengers in one of my message, the messenger is always meant to be safe. The messenger is just the messenger, they carry the message, you can never attack the messenger. And the head of the Kabila,
the tribe leader, he says on messenger of Allah, we have no idea what you're referring to, there is never any thought of not being our as a cat. And there was never any thought attacking this messenger. We don't know why this has happened. And by that time, the Messenger of Allah sallallahu alayhi wa sallam had already, you know, prepared some of the
battalions to go and attack this tribe, and had the processor not taking the opportunity to verify this information with the tribe leader, it could have been a greater catastrophe. So here are the process elements being addressed, and even news that you hear needs to be verified. So now what this AI actually talks about is that if a transgressive a facet comes to you, then you need to verify that information. And then the exact opposite of this is if someone trustworthy comes to you, then you do not need to verify that information. So the mistake that was made over here was this messenger did not verify this news by this unknown individual. This unknown individual he was module
he was unknown. So even though he may not have been openly known as disobedient, he takes a ruling of disobedience, that his news cannot be trusted until it is verified. And it is only the believers with upright character whose news does not need to be verified. Now, what is a reflection you take away from this, that the next time you forward a WhatsApp message, the next time you share something on Facebook or Twitter or Instagram, verify that it is authentic? How many times have we seen things that have been shared, that have no basis in Islam for them whatsoever? That if you see four red moons in a year, you know, your Matsuyama is around the corner? Right? These are things that you see
all the time. But is there any authenticity to it? No, none whatsoever. So we have an obligation that when unknown people, or people that are known to be transgressors, relay any information, you have to verify that information before you act upon it. And before you share it, always verify and always check before you share and you implement. And that is a very important, you know, reality in our times, where it becomes so easy to share fake news, there are actually websites that you can go into, they have templates ready. As if it is a newspaper article, you create the headline, it'll create a fake story. And that's how things get shared and it becomes real news. So in this day and
age of fake news, we have a greater obligation on ourselves to verify information to verify information. So before you share anything, if the source is unknown, or if the source is rebellious, always verify that information before you act upon it, and share it. Then number seven is number seven. And this is the eye that will conclude with insha Allah, Allah subhanho wa Taala says And keep in mind that God's messengers still in your midst. If you were to yield to you in many matters, you would suffer the consequences. But God has endeared faith to you, making it appealing in your hearts. And he has made disbelief rebelliousness and disobedience. detestable to you. They are the
ones right they guided and then I ate this is a bounty from God and the blessing from God. And God is all knowing and all wise. So a couple of issues will pick up from this iron.
here Allah subhanho wa Taala reminds the people by saying what alemu and fukumura Sula that know in amongst you is the messenger of Allah sallallahu alayhi wa sallam. So here listen, I know Dan is teaching a very valuable lesson. reminding the people that Roland referred to him by his first name, don't refer to him by Mohammed, refer to him as rasulillah or Mohammed rasulillah.
Or, you know, Abu Qasim, a term of endearment, but don't refer to him by his name, this is respect out and for the Messenger of Allah sallallahu alayhi wa sallam.
That is the first point. The second point is the soft nature of the Messenger of Allah sallallahu alayhi wa sallam, that if you keep trying to ask the Messenger of Allah sallallahu alayhi wa sallam for concessions, and for ease and trying to enforce the Messenger of Allah sallallahu alayhi wa sallam, it is only you that will suffer the consequences. So if you take this as an example, how Islam approaches balance and how Islam approaches rules, that when Islam approaches rules, it makes rules based upon the weakest members of the community, that the weakest members of the community are meant to be able to implement what is legislated. And that's what is addressing the stronger members
of the community are encouraged to do the bare minimum, and much, much more beyond that. So now when people come asking for concession, the Messenger of Allah sallallahu alayhi wa sallam has such a soft heart, that he wants to give that concession. But what people don't understand is that if you constantly keep asking for concession, it actually becomes a consequence for you, that an individual that leads a life of ease their whole entire life, and then even the smallest hardship comes their way, and it becomes a huge hardship. But if a person has struggled and toiled and gone through some strife, then they're able to deal with some hardships, they're able to deal with some hardships. So
now if you look at the story of Moses and Muhammad sallallahu alayhi wasallam the sofa with me, Raj, the story goes back and forth for concession. And a point eventually comes where the Prophet sallallahu alayhi wa sallam says, You know what, I feel shy and going back and asking for further concession. So what we learn from this, is that when Allah subhanaw taala legislated the five daily Salah is for the believers, that five daily Salas is legislated in such a fashion that the weakest member of our community is capable of doing. So once in a while, they may have an extraordinary circumstance where they are exempt, but the regular average individual as a member of this community
will be able to uplift that will be able to bear that. And the stronger members of the community can do much, much more. And Mr. Messenger Mohammed sorry, Salam felt shy asking for a greater concession. So that when we look at the way, you know, Islam teaches these rules, or these regulations, there's meant to be some struggle, there's meant to be some hardship. And that is part of our own benefit. There's some sort of pride in it for us. Whereas if the concession came, you don't have to pray at all. Imagine if that concession cream, how many people would actually pray if they didn't have to pray if it was not mandatory upon them? That number of drives, I mean, we're
already in a very low percentage of people that actually pray. But if the prayer was not mandatory, and it was only a recommended act, how many people would actually do that recommended act? It would be very far and few in between. So let's find out what Allah wanted it for us wanted good for us. And that's the five daily prayers were legislated. Yes, there will be difficulty Yes, there will be strife, but it is played for us and it is divine wisdom for us and benefit, and that if we to give that up or ask for further concession, then there are consequences to it. Then Allah subhanho wa Taala goes on to talk about how Allah has beautified faith in our hearts. The relationship between
this and the previous section is that we perceive these acts to be difficult. Yet what we don't understand is Allah subhana wa tada has beautified faith in our hearts, that when when our hearts are pure, and we're told to do something, we will run and race towards those things. Even our heart is corrupt, then that is when we will detract and find it difficult and have some sort of hatred towards those actions. so hard that is pure that is still upon the fitrah will love everything that Allah has legislated and will not ask for concession unless there's an absolute need to and the exact opposite to this is evil deeds, how Allah subhanaw taala has made it hated and repugnant to
us. Now the learning point in this, for me in particular, is about the evil deeds, living in a time where everything is heavily marketed. And the best promoted and marketed things are the haraam things. That is a huge learning lesson that constantly check the state of your heart is your heart in line with this idea where those things that are hard on, you still continue to find repugnant. So you look at alcohol. Look at how much money goes into alcohol. Have you ever seen an alcohol commercial or ad where they're not having the time of their lives? They're on a cruise with a beautiful sunset. There's a swimming pool on the ship. Everyone's having a good time. And what are
they drinking? They're drinking alcohol. That is your typical commercial that you see. You never see the aftermath of someone having liver disease or someone being addicted to alcohol and destroying their family and abusing their family or dying in a car crash. They don't show you that
They always show you that you know what, if you drink this, you'll have a beautiful life. And at that point, this is what you have to reconcile between what your eyes see, and what your heart and mind should actually believe that you have to de sensitize the desensitization, right? Your hearts become desensitized when you're constantly exposed to evil. And in our society, that is a challenge that we go through as people of faith. And you constantly have to have that battle worthy haraam has to be continued to be repugnant, the Haram has to be continued to be repugnant.
Then Allah subhanaw taala says in the last IR and this will be our last discussion for tonight. This is a bounty and a blessing from God for lumen Allah He wanyama
How do we understand the difference between father and nehama in the context of this ayah so inserter Juma Allah subhanho wa Taala says that if the Salah has finished, what does it mean for the law, that go and seek from the bounty of Allah subhanaw taala meaning that if you go and do business, Allah subhanho wa Taala will grant you your sustenance and your risk, so further means Allah subhanaw taala has this bounty, but you have to go and seek it. That Nima of Allah subhanho wa Taala is that which he gives you, without even asking for it that which he gives you without you even asking for it? So now, if we were to answer this fundamental question,
how exactly are we Muslim? how exactly are we Muslim? Meaning that look at all the people in the room? Why is it that the people in this room and those that identify with Islam are chosen to be Muslim? Yet, the vast majority of the larger Calvary community is Muslim. How did that happen? And here Allah subhanaw taala answers that question, that for some people, it was a gift that was given to them were born into Muslim families, and we follow that tradition and that way, and for other people, they had to seek out guidance and truth and Allah subhanaw taala gave it to them as a consequence. So now two things to extract from this idea. Number one, is that this nehama that has
given to us those that were born into Muslim families, and in the AMA that is not shown gratitude for is snatched away. That is the reality, from good health to free time.
memorization of the Quran, whatever you think of, if you're not grateful for it, it gets snatched away. So what we need to embrace is the fact that we need to be grateful to Allah subhanho wa Taala for our Islam. Now how this ties in to this idea and the previous idea is the way you strengthen your faith and the way you strengthen your gratitude in Islam to Allah subhanho wa Taala is by looking at this previous idea that Allah has beautified a man and made Cofer for Souq and ASEAN, repugnant and ugly to us. Everything that allow me to hold on, there's a wisdom behind it, there's a benefit to behind it, search out those wisdoms search out those benefits, everything that allow me
to hold on, there is an evil behind it. And Allah subhanaw taala wants us to protect ourselves from something that's Allah subhanaw taala made it Haram. So understand why it is haram and what Allah subhanaw taala saving you from and that is how you show gratitude to Allah subhanho wa Taala for your faith. I'm gonna katapola de la know he had a very profound statement. He said young kool aid on Islam yawata in a nutshell, Islam, Allah azza wa jal idea that the Pillars of Islam will continue to fall pillar by pillar, if a person is raised in Islam, you do not know the evils of Jackie Leah. And what that means is that it's not sufficient enough to be born into a Muslim family
and just follow Islam based upon that. You have to know what Allah subhanho wa Taala is saving you from outside of Islam. In order to truly appreciate your Islam. You have to see what life is like without Islam in order to truly appreciate it. That is lesson number one from this portion. Let's see number two is from the second portion the father love Allah subhanho wa Taala then when you seek from Allah subhanho wa Taala Allah subhanho wa Taala gives you more. So just like we go out and we work and that is how we earn our Liske Then how about guidance from Allah subhanaw taala part of it is given to us man from Allah subhanaw taala is a gift. Other parts of guidance have to be sought
from Allah subhanaw taala and that comes with enjoining as much good as we can, and fighting off and warding off as much evil as we can. And the more you do that, the more conscious you are of Allah subhanho wa Taala the more that guidance increases, the more that guidance increases. So what we learn is that our faith should not be stagnant ever. We were content with where we are, and we don't want to progress further in our faith, but rather in order for for faith to sustain itself. It has to keep moving
forward and getting higher, if it is not, it eventually depletes and diminishes and no longer exists. And this is what we learn from this portion of the IEA. And that is the sentiment. I want to conclude with that let us look at what led us to Islam, what kept us inside of Islam, and how much have we effort have we put in to sustain it. And I think that is a great reminder to to think about, and to conclude with gratitude to Allah subhanaw taala that perhaps we have fallen short in learning our religion, perhaps we have fallen short in showing gratitude to Allah subhanaw taala from protecting us from the evils of copper and first and transgression. And tonight is a good
opportunity to thank Allah subhanaw taala for that, so I pray that Allah subhanaw taala forgives us for our sins and shortcomings that Allah is founded on the mix of those that hear our statement and implement the best of it. And then align with Allah gives us the tofik to continue studying the surah and learn from its beautiful lessons. Tonight and next week in sha Allah, Allah amin, Allahu Allah sallallahu cinema Baraka Nabina Muhammad, wa ala alihi wa sahbihi wa sallam. So the brothers question is the beginning of the sola what Allah subhanaw taala says, Do not raise your voices in the presence of the Messenger of Allah Azza wa sallam does this apply in the modern day context in
the massages to the Imams in our households, in front of our elders, some of them of us, you don't have mentioned that, that even though the Messenger of Allah so some specifically, as mentioned, the greater concept of sanctuaries exists in Islam, that there are certain places where you should not be raising your voices. So that includes masajid, that includes in the presence of our elders, and the presence of our teachers in the presence of our scholars in the presence of our fault, and those that have a higher rank than us, we shouldn't be raising our voices in their presence. In fact, the general concept of raising a voice is very discouraged in Islam, you know, we see in, I believe,
Sora lachemann. Wallace, final data says the worst, the worst sound is the brain of the donkey. They're just shouting and screaming, right? It's just a shriek. Whereas people of conduct and character,
not only control the words that they say, but also the tone that they say it, like, how many times do we see the Prophet sallallahu alayhi wa sallam raising his voice? You don't find it very, very often, there's certain times where you have to unexplicable over there. But the vast majority of times, you know, it wasn't applicable. That's the process of them didn't do it. And also, you know, raising the voice is usually a sign of anger.
And that's something that, you know, in Islam, we're encouraged to control to the best of our ability. Good question.
Right, if you followed the 10 people you want agenda, if you don't follow the 10 people, you're going to jail? No, right?
Again, the reality comes back to knowledge, that first of all, you have to understand that our religion came to eradicate superstition. There were superstitions amongst the, you know, the people who determined the process and came to destroy all the superstitions. So they saw a particular bird, they would think they have good fortune, if they saw other things happen, they think you'd have good fortune, there are certain things it'd be bad fortune, none of that exists. All good is in the hands of Allah subhanaw taala. And the only one that can protect you from evil is Allah subhana wa Tada. So when it comes to something good, we encourage the good, but you have to verify that it's good
first. And if it's evil, we warn the people against evil, but you have to make sure that it's a recognized evil, as well. So I think everything was back to seeking knowledge. Excellent, great suggestion. So the other suggestion was that for the next session, can we have the recitation of the Quran in Arabic, and then have the translation after ideally, I think that is a great suggestion, and had it not been a shortage of time, that's what I would have done. But one of the practical lessons that we can learn from this is that when there is time, that is ideally what should be done, where we read the Arabic as the Quran is in Arabic, and extract lessons from that, but in the
situation for shortage of time, ideally, what should be done is that the congregation should read up before they actually come. So just like in total, we we tell the congregation Hey, the mom is going to be reciting such and such. So come prepared in advance having read so you understand what the Imam is reciting. similarly to a class like this, if you know that it's reflections on shortall gerat, then one of the things to maximize our benefit would read to her to read the surah in advance, so that means his homework for next week, from IR nine till 18. Make sure you read it in sha Allah, and then you'll be more aware and conscious and if time allows next week in sha Allah
will have the recitation of the Quran as well. Xochimilco, thank you so much. Subhana Allah homo behind the shadow lie in the highlands, Mr. Furukawa to bhulekh